Mandukya Karika Lecture 045 on 06 April 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhur Om Bhadram Karne Vishrunayama Devaha Bhadram Pashye Maksha Bhirya Jatraha Sthirai Rangaiye Stushtu Agam Sastanu Bhe Vyase Maa Devai Tanyadayu Svasthina Indro Vriddha Shravaha Svasthina Poosha Vishwa Vedaha Svasthina Starksho Aristanime Svasthino Brihaspatir Dhadhatu Om Shanti Shanti Shanti Hare Om Om. O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life, hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness upon all of us. May the all-nourishing potion be propitious to all of us. May Garuda, the destroyer of evil, be well-disposed towards us. May Brihaspati ensure our welfare. Om. Peace, peace, peace be unto all. In our last class, we have been exploring the 5th Karika, Gaudapada Karika. We are summarizing all the 6 mantras that have been so far given by the Mandukya Upanishad. And the 5th Karika goes like this. Trishudhamasu yad bhokta yascha prakirtitaha Veda etat ubhayam yasthu sabunjano nalipyate So, earlier we have seen that even though we are experiencing the waking, dream, dreamless state, even though we think everybody is experiencing, there is only one experiencer in this whole universe. There is only one type of experience, whether you call it the waking, dream or dreamless. One experiencer experiencing only one experience, and even the he-who-knows, that the experiencer and the experienced, the objective world, is again nothing but only one, that undivided Purushottama, Parabrahma. He will never be contaminated. That means he will never feel his limitation. Before I go further, I would like to give another example. This is what we are doing. Imagine you are dreaming. Imagine that you are in a restaurant and the restaurant is having 100 people. All 100 people and they are all eating. They have all ordered different types of foods according to their taste. And that is how everybody is eating. And you are also one of them. You are also eating. And if anybody who wants to teach Mandukya Upanishad with Karika enters into the restaurant and makes this unilateral statement, declaration, here we are not 100 people, only one person, we are not eating hundreds of dishes, we are eating only one dish, and that is exactly the same, you will of course ridicule, I will ridicule, anybody will ridicule. But you wake up. The whole universe, you divided yourself first of all into yourself and everything else. And that everything else consists of countless things, both living and non-living. And of course, every living object called Prani is experiencing something. Let us say in the waking state. So smaller fish being eaten by the bigger fish, and in its turn bigger fish is being eaten by a biggest fish, and that is caught by a shark, and the shark is caught by a man, and the man is killed by somebody, by a tiger let us say, etc., etc., etc. Looks, there are millions of individuals, and each individual having his or her own experience, and so that is our normal perception in our waking state. But upon waking up, you understand, this is only me. Who was the experiencers? All the experiencers in the dream state, me. And who were all the experienced objects? Me. So how many experiencers? Only one. How many experiences? Only one. Because it is all Kalpana, an imagination, a thought in the mind. If we can understand this, we can clearly understand what we are talking about. Trishudhamasu. Dhamma means states of experience. Every living creature has only three states of experience. What are they? Waking, dream, and dreamless. And the experiences in the waking state, experiences in the dream, experiences in the deep sleep seem to be totally different. When we are in the state of ignorance, thinking, and separate, everybody is separate, everybody's experiences are separate, and everybody is experiencing various things in the waking as well as in the dream, except in the dreamless state, deep sleep state. That is also a kind of experience. But an awakened person, what does he say? He says there is only one experiencer, there is only one experience, there is nothing called, first of all, waking, dream, and dreamless. Secondly, in each of these waking and dream states, or even in the deep sleep state, everybody is not having different types of dreamless state. For example, if you are in a hostel, and there are 100 students, you are one of them, and it is 11 o'clock at night, and everybody was in deeply asleep, and you say all the 99 people are having their own individual experiences of deep sleep. Not so. It is only when you wake up, you think, I was pretending to be all the 99 people like in the restaurant. So he who knows both the experiencer and the objects of experience that have been described with these three states is not affected though experiencing the objects, because he knows it is only me, there is no separate thing from me. As soon as we get that knowledge, there is no separation. I am the only one. And such a person, he will not be contaminated. Very quickly, we will go through the Shankarabhashyam. Yo veda etad upayam. He who knows etad upayam, these two. What is that? Bhojya, that is experience. And the experiencership. As if there are so many varieties. But if he comes to know that I am both the experiencer and the experience, such a person must be called an enlightened person. Even though he is experiencing seemingly, he is not going to be contaminated. Another example would be you are watching a cinema and in that cinema, first hero and heroine meet. It is a very pleasant experience so far as that experience is concerned. Then suddenly an evil person comes, he beats the hero black and blue and kidnaps the heroine and goes away. As far as the witnesses are concerned, it is a tragic event. And after some time, this hero comes back to consciousness, crawls and then the events take place. Somehow he comes to near and the villain is about to harm the heroine. He will fight and he will kill and he will fall into a deep valley. The evil is disappeared and hero and heroine meet and then happily they are united together. You are neither affected by the evil nor affected by the pleasantness, but you enjoy the whole thing. That enjoyment without being affected is what is being described here. And what is it? Sarvasya sarvasya eka bhoktru bhojyatvat. Sarvasya of everybody is bhojyasya, of the experience as well as sarvasya bhoktru bhojyatvat because all objects are experienced by one subject alone and so he cannot be contaminated. In that context, last class I have brought up the Shankaras that you imagine fire is there. The nature of the fire is to burn and you put one small stick and it will burn. You put a ton of dry sticks and in course of time a huge bonfire is lit. Is the fire really affected by these two? Seemingly yes, really no. And it is a little bit difficult example for us to understand. I will give you another illustration to make it easier. Suppose you are in a room and there are only 2-3 objects are there and there is a 100 watt bulb and that bulb is illuminating all the 3 objects including yourself, your body. And then you are able to see clearly. Now the light is 100 watt bulb. Now you remove 2 objects. Only one object is remaining. And does the light suddenly become 10 watt bulb because it has to illuminate only one object? No, it will remain completely unaffected. Suppose you bring 100 objects into the room and spread all over the room. Suddenly the light will not become 1000 watt bulb. It remains exactly the same in spite of any number of objects and even if there are no objects at all. If we can understand it, the fire doesn't become more heated or less heated. Then we have to use our brain. Suppose, is it the same? You want to cook food and you put a few dry sticks and then very little fire is coming and then probably the rice cannot be cooked. Now you bring huge quantity of firewood, very dry. The moment you put, there is a blazing fire and in no time the rice is completely cooked. Why? Because there is more heat. Now that less heat, more heat, do they belong to the fire or is it because of the firewood? If we can understand this distinction, the heating power of the fire remains exactly the same. But if the firewood is less, naturally the heat will be less. If the firewood is more, then heat will be much more. If you can understand this, this is what is telling the witness, the pure consciousness. Who in the form of the witness is experiencing the waking, the dream, dreamless, not only through one body but through billions of bodies, never loses its consciousness, suddenly doesn't increase, doesn't decrease and for that the example of the fire is given. That we have discussed in our last class. Now we will go to the sixth karika. Now in this karika, Gaudapada is bringing the theory of creation. Now before that I will give you some small introduction, most important introduction. But before that I want suddenly why is this theory of creation brought about? Because we have seen the pragna, the individual who is in the deep sleep state, he enters into a seed state. How do we know? Because he is a seed from which both the waking and dream subsequently come out. That is the theory that we have to accept. So what is the cause of both waking and dream? It is the bija, the cause. It is what is called deep sleep state. In the deep sleep state, both these waking and dream, they are in the state of non-manifestation. Not non-existence, but non-manifestation. Just as the entire tree is in a state of non-manifestation in a seed. But as soon as right time comes, immediately this sleeper wakes up. That means he is manifesting both the waking as well as the dream state. Now that is called srishti. Waking up is one type of srishti. Dream is another type of srishti. So from the unmanifest, the waking and dream become manifest. And the waking and dream which are manifest, again go back to the unmanifest. This is called srishti. And now we have to apply it to the Ishwara. Ishwara also, elaborated discussion we have seen, that Ishwara is the Saguna Brahma or Nirguna Brahma. He is Saguna Brahma. Why? Because he is the bija for the entire universe. What is called Brahma in Puranic literature is called Ishwara in Vedantic language. In Tantric language, that Brahma is called Jaganmata. So here we have to understand srishti and sthiti are manifest. When something goes back into unmanifested state, that is called laya. From that unmanifest, when it becomes experienceable, manifest through time and space, that is called birth. And sustenance. Birth and continuance. So this is why srishti is coming. Now Gaudapada is well known as propounding the theory of Ajati Vada. What is this Ajati Vada? Ajati Vada means birth. Ajati means no birth. Birth of God. Birth of the entire universe. Birth of the creation. Now, it is very difficult for us to understand because you think I am born and do you mean to say I am not born? Yes, that is what Gaudapada wants to say. Not only you are not born, the entire universe also is not born. But I am experiencing it. Yes, because of avidya, because of maya. Just because you are experiencing something doesn't mean it is real or it has happened. Just like you see an invaluable diamond in your dream, it is not real. As soon as you wake up, you don't say I have been a very fortunate person. Or you see beautiful silver shining in a shell on the seashore. That is the example most often given. Or you see a snake in semi-darkness. There is no creation of the snake. Then what is it? Avidya. So, we are in the state of avidya. And it is impossible for us to accept this theory of Gaudapada that everything is unborn. Therefore, there is a special methodology used and that is called Adhyaropa Appavada methodology. In my last class, I gave a brief introduction. Two points I want to emphasize before we go further into this one. Now, srishti means, the first is called vada. Vada means theory. Theory means, so the question comes, is this srishti, creation, was it existing in an unmanifest form before it was brought by certain causes into manifestation? Or there was nothing, all of a sudden, out of nothing, out of non-existence, something has come. Mainly, there are three theories. Sankhya Yoga proposes the theory called Satkaryavada. That is, before manifestation, an object is already existing. An already existing object is brought into manifestation. If it is an already existing object, why do we need to bring it? Because it is an unmanifested state. For example, butter in the milk. If somebody comes and asks to you, I need some butter. Do you have butter? You have to say, if you are truthful, yes, I have butter. Can you give it to me? No, I can't give it to you. Why? Butter is there in my milk. Now I have to make it curds, and then I have to churn it, and then butter will come. That will take time. Then only I can give you. So this is called Satkaryavada. Sat means pre-existing in an unmanifested state. Karya means that which comes into manifestation. Something that is existing but not manifest comes into manifestation. That means experienceable, usable, etc. After doing some things, this is called Satkaryavada. This is favored by both Vedantins and Sankhya philosophy. But Vedantins accept this with a provision. I will come to that provision now. If you ask Sankhya school of philosophy, let me give you an example. Here is a potter, and he takes a little bit of clay and makes it wet, makes it malleable, puts it on a potter's wheel, and then he fashions that one. Now you see a pot. Now this pot, was it existing before creation? People say, yes, it is existing, of course. Then what did the Kulala, Kulala means potter, what did he do? He merely removed the obstruction. That means it was in a lumpy form. The pot was in a lumpy clay form. By putting it on a potter's wheel, he gave it a particular shape which we call a pot, which is beautiful to look at, but it serves some particular purpose. A lump of clay doesn't serve that purpose. So was the pot existing? Yes. Then where is the need for it? No, it is existing. It is pre-existing, but it is in an unmanifested state. What does this person do? He will bring it out. Another, even better example would be, there is a big stone, and a sculptor is commissioned. I want a beautiful image of Krishna. And then what does he do? Is the Krishna figure, is that image, is it existing in the stone or not? Yes, it is existing, but it is covered up with another type of form which has covered up Krishna's form. It is in a square form. It is indistinguishable form. Then what does the sculptor do? He will uncover. That means he will remove whatever is not necessary, whatever is non-Krishna, he will remove. And then he has not brought any new material. Same material, he will remove, and Krishna is revealed there. This is the best example. So from non-existence, something is not coming into existence. That is the idea. This is called Satkaryavada. I will come to Vedantins, except with a provision. But before that, there is another important theory called Asatkaryavada. Nyaya, Vaiseshika, some of the Buddhists, etc., they accept it. What is Asatkarya? No, no. If something is already existing, it need not be brought into existence. That is their theory. That means it was not existing, Krishna was not existing in this tomb, but the sculptor made sure through his idea, he shaped it, he removed according to his idea, so Krishna came. Without the help of the sculptor, Krishna would never have come out. So this is called Asatkaryavada. Sat means pre-existing, Asat means not at all existing, but this person took that material and then fashioned it out. So now Vedantins, is it Satkaryavadi or Asatkaryavadi? He agrees with Sankhya philosophy, says it is Satkaryavada. But he says, I have to add a little bit of provision. What is that provision? That it is true, it is Sat, but this every form is really Mithya. Mithya means seemingly real, but not really real. He gives many examples. Here is a pot, you take a hammer and break it, now it is no more a pot. So it is only for some time, at a particular time, it became a pot, and then for some time it remained a pot, after that it is broken, a broken pot cannot be really called a pot, it is only pot sheds, it is a bit of clay, like that he will argue. So that which is changing, that which comes out in time, that which disappears in time, that is called Mithyakaryavada. So how many? Satkaryavada, Asatkaryavada, Mithyakaryavada. Now why am I talking about these three? Because Gaudapada, he is trying to tell us the whole creation is a Mithya, for a beginning. Okay, I am experiencing it, but I am experiencing a Mithya world, and that is why, Brahma Satyam Jagan Mithya, clay alone is real, the pottiness, etc., is nothing but a Nama and Rupa. Now I will go a little bit further, how he is going to do it, but I will do it a little later. What is it? Gaudapada wants to say, if you accept creation, creation cannot be done without some change in the material. Before the whole world was created, only God was there, and like clay, which changes its form when it is shaped into a pot, if Ishwara is shaped into this world, definitely He is changing. If He is changing, you can't call Him unchanging, and if you call Him changing, He cannot be eternal. If He cannot be called eternal, He is not infinite. Therefore, so many problems will come. Therefore, Gaudapada wants to give another example. What is the example he gives? Take the example of pot and clay. Now, suppose there is 1 kg of clay, and out of that entire 1 kg of clay, the potter makes 1 kg of pot. What is the pot? Nothing but clay in a particular shape has changed. Therefore, name has changed. Previously, we were calling it lumpy clay. Now, we are calling it potty clay. Lumpy clay and potty clay. But the pot is nothing but clay. There is nothing which is other than clay in the whole pot. That means, there are no two objects at all. The pot is nothing but clay, and you are calling it a pot is only for the sake of convenience, but you are only calling it pure, understanding it as pure clay only. So, even if you make a thousand objects out of wood called furniture, all of them are nothing but wood in different shape. There is no second object. So, for an ignorant person, if you ask that person, so, what did you see before? I saw clay. What are you seeing now? I see a pot. So, this pot has come out of what? That clay. The moment you use these words has come out. You have a big problem because like a baby coming out of mother's womb, mother remains separate one object, baby remains another object. A mother dog is one living creature. A puppy is another living creature. This is our idea. Usually, we think along with these lines. But what Vedanta wants to tell that if you really analyze, there is absolutely nothing else excepting clay throughout the pot. Then why do you call it pot? Because if there are two clay things made, one is small, one is big, for the sake of yabahara, practical day-to-day life, I want a glass of water, so a small pot you will take. I want to cook food for 10 people, you take a big pot. Both are made up of clay. To distinguish which is which, for the sake of drinking water, for the sake of cooking for one person, or for the sake of cooking for 100 persons, we are distinguishing one shape, one form of clay from another form of clay for the purpose of utility. Really speaking, it is of the nature of clay and it will remain as a clay. It will taste like clay only and nothing but pure clay. That means there is no birth called pot. Only change of shape of clay, there is no real birth at all. So if it is really born, it is called karya. And as soon as we see this, another person who are your parents, that means from which cause you are born. Parents from this, and from where they have come. So we want to trace it. That is called karana. Karana means cause, karya means effect. Now, taking this example of pot and clay, there is no birth of pot. There is no pot at all. There is no birth at all. It is simply clay with a different shape, that's all. Two different shapes. One was without any shape, lumpy. Another is with shape called pot, or a tumbler, whatever you call it. Now, if there is no object called pot, the effect called pot has disappeared. And when there is no pot itself, excepting it is clay, to ask the question, what is the cause of this pot, is stupid because if only there is a second object, then we have to ask, this has come from the clay, so clay is the cause, pot is the effect. But if that is also clay, this is also clay. What is the difference? There is no difference. It is only the form, and the name, and the prayojana. And where are these differences? It is only within us, in our mind. It is a thought. Objectively, the pot is never born. When the effect, the idea that it is an effect, it is born, is removed. Automatically, the cause of this birth is also removed. That means clay is the cause of pot, along with the disappearance of the effect called pot, the cause of the so-called effect called pot also disappears. Now, Gaudapada wants to take this and apply to the whole world and say, what is this whole world? Nothing but Brahma, like clay. And so, why do I see a tree, and then I see a mosquito, I see an elephant, I see a dog, I see a cow, I see a horse, I see a mountain, I see a river? Well, don't you see all these things on the cinema screen? Don't you see all these things in your dream? Yes. And at that time, do you think that they are not created? You have a definite idea. They are all created. There is a cause. Suppose you see a baby in the cinema. And baby cannot be, unless there are parents. So you presume that even if that baby is found in a dustbin, you will think, oh, some mother didn't want this baby for whatever reason, she has thrown it, but there must be a mother. But after watching the cinema, you come out. Do you stop thinking, this baby, is it fair-skinned or dark-skinned? Is it weighing 6 pounds or 15 pounds? Is it born to rich parents or poor parents? Is it a boy or is it a girl? Is that baby wearing a green dress or red dress? Do you stop to speculate upon all these things? We never do because only when something is real, all these thoughts come. When once we know that along with light, all those objects disappear, light alone is real, all the objects are merely projections because of that film, that is the tag, that is the angle. Udapada wants to say, to say that this world is really born, Srishti, and therefore everything is born, must have a cause, and so the cause is Brahman. And the Brahman is the cause unto which everything will go back, that is, there is no effect, therefore there is no cause, therefore Brahman is not a cause. When the whole world is denied, who is going to ask? Because when the whole world is negated, I, who is studying Mandukya, will not be there to ask where from this world has come. You simply talk nonsense through your head, even to say, issues a statement, I will not be there. Only Brahman will be there. That is the truth. Udapada wants to go. That is called Ajati Vada. Jati Vada means really there is a creation, and it stays for some time, and then it goes back into its state, Udapada says, is absolute bunk. If there is no world, then there is no bound soul. If there is no bound soul, there is no Mukti. There is no concept of Mukti. There is no struggle for getting out of bondage. There is nobody to feel that I am bound because there is no creation at all. Is that the truth? Yes, that is the truth, which Sri Ramakrishna also advocates, which all Upanishads, what is called with uni-wise, one-wise advocate, and that is the highest truth. But then, just as you cannot teach theory of relativity to a small child, you will have to start and say, as I gave in the last class an example, here is a person, he is seeing a snake, he is frightened, a baby, and if you say there is no snake, the fear from the baby's mind will not go. Then what does the elder person do? He is hopefully a wise person. So he goes and he brings a big stick and he pushes the baby back safely and goes on beating in front of the baby and then he says, Hey, the snake is completely dead. I have beaten it into pulp. Come, baby. And then the baby rushes forward and then by that time light is brought and then what happens? There is no snake. Because there is no snake, there will be no fear. And the baby finds. What does he find? It is not that there is no snake, but along with that there is a rope. I have been mistaking the rope for a snake. That is the most important point in this analogy. Don't go on hanging with the snake, which is compared to this Srishti, the whole entire universe. The point is, once we come to know that there is only Rajju, there is nothing else. This is called Ajayati Vada. So, two points we have made. One is Gaudapada's point of Ajayati Vada and another is what is called this Satkarya Vada, Asatkarya Vada. Both Satkarya Vada, Asatkarya Vada and Mithya Karya Vada of the Advaita Vedanta, all of them have one purpose. What is it? We accept the creation. So, where from the creation has come? Was it there before? Or did it come all of a sudden? Is it a real creation? Is it an unreal creation? These questions go on troubling because we are still, even though we are studying the Upanishads, 150% believers, this world is real, my body-mind is real, I am troubled is real and I am seeking for a way out of this trouble is real, everything is real. Now, even Gaudapada cannot teach us his Ajayati Vada. So, there is a prakriya called Adhyaropa. Just as for the baby, the grown-up comes and says, yes, there is a snake and then I am going to kill it. Killing means what? Completely removing it. And then the baby comes and then sees only the rope and then all his fear will vanish. When the idea of samsara vanishes, all the effects of the samsara or maya also simultaneously vanish. This prakriya is called Adhyaropa. What does it mean? Aropa means superimposing. Adhi means upon something. That is a very important word. Upon something. Because if there is nothing, no substratum, there will be no delusion. Delusion is always only possible if there is a substratum. That is a very important point. We are going to discuss it also. So, what is Adhyaropa? Yes, the world is real and very little happiness is there. It is wrong to say there is no happiness. There is some happiness but the proportion of unhappiness, suffering is too much. Is there any way out? Because this question also comes only after many, many, many births. Oh, I think definitely this marriage is going to be a successful marriage. And then we suffer another marriage, another marriage, various lives. And at last wisdom dawns that any type of compromise with any other person is bound to compromise freedom. I lose my freedom and what I am really searching is freedom. Only when there is freedom, I am happy. And we are all searching for that freedom. But searching and trying to find in the wrong place. Therefore, even the greatest teacher has to adopt. When you study gospel, you will get this prakriya very much. One day, Ramakrishna was listening to Hajra. Hajra says to some of the youngsters, everything is given by God. So, there is nothing that belongs to you. Therefore, you have nothing to offer. And therefore, to try to offer something which you think belongs to you is a falsity. And then, so therefore, you don't need puja, you don't need prostrations, you don't need hymns, you don't need japa, you don't need dhyana. What do you mind? Everything belongs to God. And this Ramakrishna, a very mild voice, it is true, that is the highest stage. But these youngsters are just now starting. And then, what about Hajra? You stupid fellow! You think that your understanding, you just read some dry words and memorized them and vomiting them whenever opportunity comes. Why vomiting? Because you have not digested it. Undigested matter is coming out. That is called vomiting. So, you are complete. Don't teach. For them, God is there and He loves. If His children offer something with love, He accepts it and He blesses them. Slowly, they will progress. A day will come and then they will understand but I do not exist. Only God exists. Therefore, nothing to be done. And that is the end of the journey. The whole world vanishes forever. In Vivek Chudamani, there is a beautiful description. A disciple, who had attained to Nirvikalpa Samadhi and comes out, he says, What marvelous thing, wondrous thing! Just now I saw the world. Where has it disappeared all of a sudden? Did they... Just now I saw the snake. Where did it disappear? Foolishness! The snake has not disappeared. You were seeing the snake in the place of the rope and as soon as sufficient light came, your imagination has vanished. Now you are seeing only the rope and that is the only truth. So, first accept. The teacher accepts, Yes, there is a world and if there is a world, it is an object. If it is an object, it must have a cause. Yes, there is a cause. What is that cause? Brahman is the cause. Oh! Why should we say Brahman is the cause? Because before the world, there was nothing else excepting Brahman or God, Ishwara. Therefore, Ishwara can... Only the only thing that exists before the world was created, only Ishwara. Therefore, the world must have come only from Ishwara. So, the whole world is nothing but Ishwara, Bhagawan. But in a different form, different shapes, different dresses and in that dresses also, waking state dress, dream state dress and deep sleep state dress is all nothing but dresses only. Accept it and then find out what is the cause. Turiya is the cause. From Turiya only, all these three states are coming. But the Turiya is never affected because the clay can never be affected. For example, here is a pot and somebody says it is a beautiful pot. That doesn't affect the clay. Somebody else says it is an ugly pot. That also doesn't equally affect the clay. Nothing happens to the clay because if there are two objects, then you can make a discrimination good, bad, better and worse, etc. When there is only one, the question of whether you call it beautiful, whether you are ugly, they are ideas in the beholder, not in the clay itself. Like that, Brahman is neither good nor evil, etc. What is the advantage of positing Brahman as the cause of the universe? Because Brahman is pure, Shuddha, Nitya, Shuddha, Buddha, Mukta, Swabhavaha. So he is eternal, he is eternally free, he is pure consciousness, he is uncontaminated and he is infinite. If that is the cause, we have to recollect the law. The effect cannot be even one billionth part different from the cause. That is what Swami Vivekananda wants to tell. Each soul is potentially divine. Once we accept it, then I have come from God. So I have to go back to God. My mother is the queen of the universe. So I will have to go back to that universe. And that is how slowly I develop self-respect. I feel I am not Tom, Dick and Harry. I am divine. And then slowly I try to manifest. It may take many lives, but it doesn't matter. It is the first prakriya, adhyaropa prakriya. And then after some time, as the mind becomes finer and finer, and then you say, how did the infinite become finite? How did the eternal become temporal? How did the unchanging become changing? Automatically, with real understanding, these questions pop up. When these questions pop up, then the teacher changes it and says, look here my child, that adhyaropa, and then apavada. What is apavada? You are not Tom, Dick and Harry. You are nothing like the snake, which is nothing but the rope. Like the mirage, which is nothing but dry sand, etc. Or the shell silver is not really silver, but it is nothing but only a shell, shining only because of the light reflecting in that silver looking covering. All these, you are nothing but Brahman, because without the substratum, that is the most important point, mistaking something cannot be done on non-existence. It must be on something. So mistake is a mistake. It is not real. I may realize it later on, but mistake is a mistake. And therefore, when light is brought, immediately I realize it is only a rope. Here rope means Brahman. That is the most important point. So then, this is the prakriya. First, I am divine. I am not a matter, material, object, a lump, inert thing. I am the child of consciousness. And then, that will give me a great ideal for me to follow. So I am going to follow that ideal. A time will come when the teacher says, gradually, this adhyarupa, superimposition, when the disciple is ready, he says, this is nothing but pure imagination in your mind, just as a snake is an imagination in the mind. The mirage is an imagination. The silver shell is an imagination. All these are nothing but pure imaginations. And then only, the disciple is ready to understand, to accept, that is called appavada, means destruction of this long cherished belief called adhyarupa. But, we have to remember, we cannot use the word adhyarupa until we see the rope. The snake is not a superimposition. It is the only reality. But in course of time, we come to realize the point, and the teacher tells appavada. What is it? This whole universe is the karya. Brahman is the cause. So I accept it. There is a srishti. Alright. Now, this srishti has come from God. Therefore, this srishti creation cannot be anything other than God. Each soul is potentially divine. Therefore, there can be only one goal in life, that is to manifest that divinity within, and there is only one thing that we have to do now. What is the way to realize that truth, I am the divine, because I am convinced already through spiritual practice, through the teacher's enlightenment, inspiration, guidance, one day we will realize, that is when appavada, repeated hearing that this world is mithya. If it is mithya, the question comes. If it is not a snake, you are telling me this is not a snake. I still see it as a snake. Okay. You are my guru, and I believe in you, and you are teaching me this is what is called not a snake, mithya, snake. Then what is the satya? What is the satya, snake? Satya, snake is rajju, the rope. Here the rope stands for brahman, and slowly through sadhana, the guru instills, injects his own understanding into us, and through sadhana, we also realize one day, and that is the most marvelous prakriya called adhyaropa appavada. Now, I already mentioned earlier, adhyaropa appavada, satkari vada. Why is Gaudapada telling? If your intention is ajati vada, why are you again bringing? Because this is how people deluded, thinking reality, this srishti is real. So why did, who created it? God created it. If God created it, why did he create it? So many questions will come, and for the ignorant people, those questions have to be answered, and they get a little bit of satisfaction, and slowly the teacher says, yes, yes, yes, this is the cause, take him forward, then when the disciple understands that this is not real, then he asks the question, why is it not real? The cause is mahamaya, and who is this mahamaya? What is its relationship with God? Is it co-existent with Ishwara, or is it separate from Ishwara? Is it real, or is it unreal? Is it permanent? Is it impermanent? These questions will come, real questions, only at that time, when we really progress, and then the teacher says, you see, maya is nothing but a delusion, it is a special power of God, and through your teachings, it is called mithya, and if you follow what I instruct you, how I instruct you, put it into practice, then you realize that there was never any creation. So, the acceptance of creation is called adhyaropa, and later on, when the disciple is ready, the destruction of the very existence of the world is called apavada, and that is the attack he wants to take, and before that, to smash all the people, different people, all of them take creation for real, but all of them have different ideas, who created, how it is created, for what purpose it is created, some important ideas Vadapada is going to bring in front of our eyes, which we will see in our next class. ... ... ... ... ... May Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.