Mandukya Karika Lecture 046 on 13 April 2022

Full Transcript(Not Corrected)

OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGADGURUM PADAPADMETAYO SRIDHVA PRANAMAMI MUHURMUHUR OM BADRAM KARNE VISHRUNAYAM DEVAH BADRAM PASHYE MAKSHAVIRYA JATRAH STHIRAYI RANGAYE STHUSHTU AGHAM SASTANO BHI VYASHEMA DEVAHI TANYATAYO SWASTHINA YINDRO BRIDHARSHVA VAH SWASTHINA POSHA VISHWA VEDAH SWASTHINA STARKSHO ARISHTANIMI SWASTHINO BRIHASPA DIRDHA DADO OM SHANTE SHANTE SHANTE 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 on us. May the all-nourishing potion be propitious to us. May Garuda, the destroyer of all evil, be well disposed towards us. May Brihaspati ensure our welfare. OM Peace, peace, peace be unto all. In our last class, we have seen an extraordinary statement by Gaudapada in the fifth karika. He says, TRISHUDHAMASU YAD BHOJYAM BHOKTAYASCHA PRAGEETITAH VETA ETAD UBHAYAM YASTU SA BHUNJANO NA LIPYATE So there is only one enjoyer and there is only one enjoyment. There is only one experiencer and one experience. Only one pure consciousness has divided as if, not really, as if into two. And this is the most marvellous thing which we see every day of our life in our dreams. That is why the example in the Advaita Vedanta, two examples are quoted most often. One is RAJYA SARPA, the rope and the snake. And the second is the dream. We have already discussed about this dream. And what is it? Every state, waking, dream, as well as the deep sleep. In whichever state we happen to be, that state, so long as we live in that particular state, happens to be the only reality. When we are in the waking, that is the reality. When we are in dream, that is the reality. When we are in deep sleep, that is the reality. That means each state negates the reality of the other two states. Now funny thing is, when we are in the waking state, dream and sleep state are negated. So also when we are in the dream state, waking and deep sleep is negated. When we are in the deep sleep state, both waking and dream are negated. And by negating each other, none of them are really reality. Why? Because the definition of reality is TRIKALA ABADHITAM SATYAM That which is negated, that is ASATYAM, called MITHYA, non-existence. Mithya, partially revealed truth, is called Mithya. Now, what is the reality? The person who says, I was in the waking, I was in the dream, I was in the deep sleep, and that person, he alone is the truth because he is there 24 hours a day, Trikala, past, present and future, he is never negated. And every state is present, then becomes past. So that which is to come, becomes future. For example, yesterday night when you were in deep sleep, next morning, upon waking up, becomes the future state. When you are asleep, next morning becomes future state. And the dream state, which you had just now crossed, becomes the past state. And the state of deep sleep, which you are completely absorbed in, becomes the present state. But the definition is, that state which is completely negated, that cannot be ASATYAM, truth. Then who is the truth? Because there must be some truth. It is the person who says, I am experiencing it. Now what is the point of this discussion? That this person experiences waking state reality in the waking state, dream world in the dream state, deep sleep state in the deep sleep state. Even though he is experiencing all these, he is not contaminated by any of these. Why? Because if he is contaminated, he cannot say, a person for example, contamination means complete identity. If a person says, I am in the waking state, so I am the waker only. And if he is contaminated, he can never become the dreamer. He can never become the sleeper. So on we have to understand. But the same person happily, as if the example, analogy of the dress is very appropriate, the person puts on one type of specs, one type of dress called waking, discards it, enters into another state, puts on another dress, another specs, and then discards them, puts on another dress, another specs. So these are the three states, waking, dream, as well as sleep state. We don't need to use always the word deep sleep. Sleep means that which doesn't have both waking and dream experiences. That is called sleep state. So the person, like a person who can put on a dress, discard it, the dress is not changing his identity. When, for example, a person puts on a red dress, he doesn't say, I am a red man. When he puts on a white dress, he doesn't say, I am a white man. When he puts on a black dress, he doesn't say, I am a black man. The person remains the same, but that which is behind the pure consciousness, behind the Vishwa, behind the Taijasa, and behind the Prajna, that remains completely unaffected. And that is what is being summarized. This is a marvelous Karika, Trishudhamasu, in these three states, waking, dream, and dreamless. Yathbhojyam, whatever experiences, means what? Waking experience, dream experience, as well as avidya experience in the sleep state. So this experience and Yashchabhokta, he who is the experiencer, Prakirtitaha, they are completely explained. And Veda, Etat, Upayam, he who knows these two, what two, that the experiencer and the experience, both are one and the same. Yastu, Sabunjanaha, even while experiencing, Nalipyate, he is not contaminated, he is not affected. Because it is such a profound Karika, so I am going again and again, repeating. Take the example of, first of all, a rope and a serpent. A person is frightened. Supposing he says, OK, I am frightened, but I will go and touch the snake. Can the snake bite him? Will there be any poison? Accepting that his mental imagination creates a fear, and that belongs to Antahkarana, not to the real person also. He is not going to die because he is frightened of the snake. But when the light is brought, even that fear also disappears. But the best example is a dream. When you, the Vishwa, the waker, you go into dream, you create a dream world. And what does the dream world consist? You, exactly like you, the waker, you be an individual in your dream, and the entire world, other than you, the individual, is what is experienced. And then you may undergo any number of experiences, happy, unhappy, good and evil, pure and impure. But then when you wake up, you remain exactly the same waker. Nothing happens to you because of your various experiences. Why? Because they are not real. Now here is another beautiful thought, deep thought. Whatever affects a person is reality. And whatever doesn't affect a person, that is unreality. So you go through this dream state, and you go to America, go to Australia, go to Mars, do anything you like, but you wake up exactly in the same place, in the same condition. Not even a centigram, milligram is added to you, taken away from you, even though while dreaming you may think that I am undergoing so many experiences. Now, you have to listen very carefully. Now, I mentioned the case of the dream. When we are dreaming, dream is real. When we are dreaming, the waking state becomes a dream state. The sleeping state becomes a dream state. When we are in the waking state, both sleep state and dream state become unreal states. When we are in the deep sleep, both the waking and dream state become unreal. That means we are experiencing, even though we are thinking that is the reality. Whichever state we are in, that is the reality. It cannot contaminate me because as soon as you wake up, then you will find yourself waking is the reality, and the other two are not reality. So what is my point? My point is when you are in the dream state, understand it properly. You are both the creator, you are the experiencer, and you are also the experienced. You see yourself as if divided yourself into two, as the experiencer and the experienced. And when you wake up, automatically, you don't need to read Mandukya Karika. You say, what a dream I had. It may be sweet, it may be a horrendous dream, but neither your bank balance becomes bigger, nor it becomes smaller, nor your health is affected. And even if somebody had cut off your head in your dream, nothing happens to your head in the waking state. We must apply this understanding of dream to every state we are in. So what is the result? They contradict each other, they cancel each other. Then what remains? That pure consciousness which is putting on the dress. Just imagine, it is without any of the dress, and it is not affected at all. Just as the waker is not affected by the dream or sleep, so also pure consciousness is not affected. That is being said here, that he who knows both the experiencer and the objects of experience that have been described with the three states is not affected though experiencing the objects. This is a state of the Jivanmukta. He experiences in front of him everything. In fact, I tell you, even we need not be Jivanmuktas. I mentioned one of the fundamental principles of Vedanta. Two principles of Vedanta. If we can keep them in front of our eyes, then things become very clear for us. One, let me put it this way, that if what you are experiencing is not you, what I am experiencing is not me. For example, you experience a tree. You know that I am not the tree. You experience a house. You see a house. That is called experience. You know that I am not the house. I am experiencing the house, but I am not the house. But as I mentioned, as soon as we come to the body, the intimate association creates delusion. So we are in two states there. Sometimes we say, I am the body. Sometimes we say, this is my body. Anything that we call I and my are totally separate. There is no relationship just as my house and me, my car and me, my dress and me, my book and me. Bhagavad Gita takes the example of the dress. Just as a man discards worn out dress and puts on another dress, nothing happens to him. Only one dress is discarded, another dress is put on. Everything of my, the entire universe is separate from me. The only thing we have to add, since I experience my body, I am not my body. Since I experience my mind, because I say my mind is disturbed, my mind is terribly restless, my mind is very unhappy, my mind is depressed. If you are there, you should never use the word my. You should say, I am depressed, I am unhappy, etc. But we use alternatively. But the meaning is, I and my are not at all one and the same. This is the first fundamental principle of Vedanta. Second is, whatever characteristics or qualities an object possesses, they belong to the object, not to me. If the object itself doesn't belong to me, its characteristics also do not belong to me. For example, there is a sweet mango. The sweetness belongs to the mango. And by eating it, I never become sweet. It belongs only to the mango. So when I am watching, I cannot say that I am watching a mango, but I have taken out its sweetness. You cannot separate characteristics from any object, and they belong to that. They affect the object. It never affects me. If we can understand these two, what is the first one? Whatever I experience is not me. The second is, whatever characteristics belong to any experienced object also belongs to that object, not to me. What is the implication? If the body is sick, then I am not sick, but the body is sick. If I am experiencing sadness, my mind is sad. The mind is sad, I am not sad. The body is happy, the mind is happy, I am not happy. This is a fact. But we combine both, I and my, get confused, and that is because of the power of avidya. And this is what, in this sixth karika, Gauda Pada is telling, he who knows both, the experiencer and the experienced, in fact, they are only one being. Only the Ishwara, just as we become both the individual and the world in the dream, but we are not affected by it. There is only one experiencer and there is only one experience. Again, I will cover this a little bit. Just like in the waking state, you see, when I am eating something, good food, then I am happy. If you want to experience, you will have to eat good food. So my eating is mine, your eating is yours. That means I am one eater, you are another eater. And if I am eating sweet, you may be eating bitter. So your experience is different, my experience is different. So how many enjoyers? Billions. How many experiences? Billions. Now go to the dream state. It is that one waker who assumes the form of all the experiencers in the dream state and all their varieties of experiences in the dream state. When he wakes up, he finds that I was the experiencer and I was the experienced. If this takes place, this understanding comes, this knowledge dawns, a magic takes place. What is the magic? Because only when there is something separate from me, it can affect me. But when I am both the experiencer as well as the experienced, there is nothing that can affect me. Because I take, for example, a small funny example, suppose I have 10 rupees in my pocket and then I have two shirts. One shirt I put on and one shirt I am hanging. I take out 5 rupees out of my 10 rupees, I keep 5 rupees, I keep the other 5 rupees in the other shirt. And then do I feel what a tremendous good I have done. I have donated 5 rupees to somebody. I never feel because I know that that shirt also belongs to me. So that means the pure consciousness, even though it seems to be divided into two, the experiencer and the experienced, the subject and the object, it neither increases nor becomes decreased. This is a marvellous point we have to understand. This is what we have discussed in our first class. Now I will move on to Shankara's commentary. He says, Now before that, before we really go to understand what is going to come until the end of this 9th Karika. Now, last class I mentioned that Gaudapada's view is what is called an extreme Advaitin's view. What is that view? According to Advaita, there is no creation at all. There are people who believe that there is a creation and there is a creator and the creator is the cause and the created is the effect because in our experience in this world we don't see a single object. Every object is an effect and every effect must come out of a cause. So if you see a mango tree, an apple tree, a coconut tree, any house, then there must be a cause for it. Mango seed, coconut seed, apple seed are the causes. If you see a puppy, its parents are the cause. You will not find a single object which is not caused by something. So taking the entire world as one unit, before its creation, it was not there. Then it was created. So there must be a creator. Why do we presume so? Because our day-to-day experience is whatever object we see, it has its cause because an object is an effect. Effect cannot be without cause and if you say something is a cause, it cannot be called a cause unless there is an effect. For example, you can't call a woman a mother unless she has given birth to two children. When you see the children, you say these children are effects, so there must be a cause which is the mother. So there is cause and effect or irrevocably related to each other. When you think of one, necessarily you have to think of the other. Now that is what most people think. Now there are two views about this Srishti. One is called Parinama Vada and another is called Vivarta Vada. Advaitins, they use that word Vivarta and Dwaitins, dualists, use the word Parinama. So first let us talk a little bit about Parinama Vada. Parinama means change. For example, milk changes into curds. Now when milk changes into curds, milk doesn't remain as milk. It becomes completely changed. So if you ask a dualist, this is a very interesting argument, so I am putting it. If you ask Ramanuja or Madhva or any of the followers, who created? Narayana has created. What is the Vada? Parinama Vada. That is the theory of transformation. Like milk getting transformed into curds. Now you ask the question, when milk becomes curds, will it still remain as milk or has it completely become the curds irrevocably? You cannot change curds into milk. And then they have no real answer for that. But they come up with a very clever answer. And that answer is, Narayana has a very special power where he can transform and remains unchanged. Well anyway, these are all after nice food, we can sit and then go on talking. And you know what happens after heavy food? Slowly one feels like dozing. And while dozing, Yukti, creationality, goes out of the world. Anyway, this is called Parinama Vada. Now coming to Advaita, do you say, is really Ishwara created? Yes, yes, it is created. What do you mean by creation? Then they say, Vivartavada. What is it? Really, Ishwara doesn't change, cannot change. Why? Because who is Ishwara? First of all, He is infinite. Secondly, He is eternal. What does it mean? If He is infinite, that means from the viewpoint of Desha. Can infinite ever become finite? It is impossible. Because where is the place for it to become finite? What is the cause? Infinite means one. And to change, it requires a third agent which can bring about that change. But besides infinite, since there is nothing, and there is no third cause which can make it into two. Therefore, then what is this world? It is Ishwara only. Infinite only. That is one. I will come back to that. Then Ishwara is eternal. Eternal means what? Timeless. Now, milk is there. And then it changes into curds. How does it change? We all know. We put a bit of curds into it. That means there must be previously existing some material to transform milk into curds. So where from these curds came from milk? How did milk become curds? Because of the curds. So which is the cause and which is the effect? Which is first? The seed or the tree? The egg or the chicken? We come back to that state. Now, what do the Advaitins say? It is impossible for Ishwara to create because creation means changing. Creation means activity. Activity requires a place to do that activity and there is a beginning of that activity. There is a continuation of that activity and there is an end of that activity and it must be limited by time and space. If this is so, there is no difference from dualism. Then what do they say? They say that Ishwara doesn't really create but he appears like in semi-darkness. A rope appears to be a snake. Therefore, like that, this Ishwara, infinite, eternal, pure consciousness called Brahman, it appears to have become the world with Nama, Rupa, etc. Because Srishti means Nama and Rupa. Prayojana. Desha, Kala, Nimitta. He says, if you probe further, then he is Brahman. What is his nature? Satyam Jnanam Anantam Brahma is Truth. Second word is very important. It is knowledge itself. Not gained knowledge but knowledge itself. What is the difference between gained knowledge and pure knowledge? Pure knowledge is eternal, infinite, whereas gained knowledge is... For example, you have never come across a particular plant. Suddenly, somewhere, somebody shows you a new plant and says, this is a new plant. So, you are the knower, Pramatha, and that plant is Prameya, to be known, and the friend who knows about it is the medium through which you gain the knowledge that it is a special species of plant and you gain knowledge. So, that is the knowledge that you will get. Prama, you get knowledge. Now, this is not the type of knowledge we are talking about because here, in this type of knowledge, it was not there before and it may not be there later on but it is there for the time being and it requires a knower, an instrument of knowledge, and an object about which we want to know. When these three come together, then the resultant is a special knowledge and that knowledge remains in the memory and if the person, by chance, loses the memory, that knowledge is gone. That's why, when somebody is suffering from amnesia and even when his own son comes, he asks, Who are you? I am so and so. I am your son. Oh, you are my son. That is okay. And after five minutes, he will ask, Who are you? But that pure knowledge, which is not limited by desha, kala, and vastu, time, space, and another object, that means which is unlimited, which means infinite, which means eternal, that is called Brahman. Alright. What is this discussion leading to? So any sharp intellectual person will ask Advaitin, when he posits this position, that this Srishti is only an appearance, like a snake is an appearance of a rope, he will ask, What makes this rope appear as a snake? And then you have to say three causes. Semi-darkness is first. Resemblance is second. And the previous experience of a snake by the person who is seeing that something in semi-darkness, he is frightened. Where one is lacking, this bhranti, delusion, appearance cannot happen. Now the point is, you say Brahman is pure knowledge, infinite knowledge, eternal knowledge. Before creation, there was no creation. Then how did this nama-rupa come about? Oh, because of maya. Oh! So there is another object besides Brahman which is called maya. What is the nature of the maya? Pure opposite of knowledge. That is called agnana, avidya, ignorance, whatever name you call it, just the opposite. So your Brahman is not Advaita because now you are talking about two things. Anyway, big discussion is there. So is this creation, where from it came? Because the one infinite, how did it happen to make itself, to degrade itself with nama-rupa? I am not going into that discussion now. But what the Advaitins finally tell, that is important, that is the point I am going to come. Then if you ask further questions, the answer of the Advaitin is, my friend, who says there is any creation? You mean to say there is no creation? Because I am asking you, I am there separate from you, who said you are separate from me? That is why I mentioned briefly in my last class, adhya-rupa and apavada. I am just reminding you, it is up to you to do your homework, whatever I have spoken. Otherwise I have to repeat every class again and again. For the sake of teaching, for the sake of the facility to understand, for a person whose knowledge, whose intellect, whose understanding is not up to the mark, the scripture, that is the guru, he first says, the disciple says, I see a snake, I give the example, I see a snake, a child sees a snake, and he cries, Ma, a snake is about to kill me. The mother knows, because it was only she who kept that rope there. So she comes, immediately, if she is a wise mother, she comes with a big stick and then gives five, ten beatings and then says to the child, I have killed that snake, now there is no danger. Then the baby becomes reassured, becomes very courageous now. Mom, let me see that snake. And then mom, she will bring a light also. And then when the light is brought and then the child sees, no snake at all, it was a rope, and it is a rope, and it will be a rope, it appeared to be a snake because of the fear of the child. So what was the mother doing? If she says there is no snake, the child will disbelieve the mother. So she will go along with that child, say, yes, yes, there is a very big snake, first she may say, it is only a grass snake, it is non-poisonous, and it doesn't bite, so don't worry, I am coming anyway, I am going to kill it. And then by her words, the child knows, my mother knows better than me, accepts. So a disciple accepts the words of the master even though fear has not gone and even though understanding has not come. And then the mother comes, beats, and then the baby is shown the light in which he sees what is there, and he understands it is a rope, and he joyfully, then forward, plays with that rope even in darkness. Exactly the same process. We are all children, we are proud, and we think we know the truth, the teacher is like a most loving mother, yes, the creation is there, it is terrible, but if you do good karma, punya karma, then it won't be terrible. So I know, so my child, you have done a good job, so it is a non-poison. The samsara is a non-poisonous snake. It is a samsara nevertheless, but I am bringing the light. Slowly the child is made, first of all, how to react, keep the mind equanimous, fearless under all circumstances, and to that extent, his understanding becomes deeper, and then shraddha will enter, and he says, even though I don't understand, but I know my mother is telling me the truth. Just like, you see, when Sri Ramakrishna used to take the name of the Divine Mother at dawn and dusk, Totapuri ridiculed him, Are you fashioning chapatis? Kya roti banate ho? He became annoyed and said, You know what he addressed his Guru? Shala, rascal, but that is a most loving, reverential word. I am taking Mother's name, and you call? Roti banate ho? Then Totapuri didn't understand, but he understood one thing. Behind his disciple's words, there is a deep mystery, which at this moment, I do not understand it, but my disciple is one, because after living so much time with his disciple Ramakrishna, Totapuri understood one thing. Rather, I would say two things. First of all, an untruth word never escapes from the mouth of Sri Ramakrishna, and that proves to say that even though sometimes what he talks, what Ramakrishna talks, I don't understand, but there is a tremendous mystery, meaning behind his words, and that is what is most important for us. That faith in the Guru comes, I accept my Guru's words, even though I don't understand sometimes what is happening, and that brings his mind, faith. So if Guru's words are true, there must be something wrong with my understanding, and I am forestalling by telling a little bit, because this we get in the Upadesa Sahasra, one of the methodologies. The same thing is in a much clearer manner, elaborated in a most simple way, but the idea is very, very simple. I hope the electricity has gone, but for a short time, I hope, but it will come in a short time. So you please... Okay, it might come and go, but don't get hesitated. So the disciple is told, you know, you think this world is real? Yes, I experience it. When do you experience it? Of course in the waking state, and then when you go to the dream state, isn't it? Yes, yes. And in the dream state, you find yourself in a totally different world, isn't it? Then which world are you talking about? Waking world or dream world? Oh, I never thought about it. Yes, you are right. Both are completely opposed to each other. The reality is completely, totally different. Okay, my son, that is fine. Now go a little bit deeper. When you enter into deep sleep, is there any world? No. Do you stop to question? This world is a reality? No. Do you stop to question? Since there is a world, there must be a creator of the world? No. And that makes the disciple thoughtful. He understands, my concept of what I am thinking, the world is real, is totally wrong. Now we are in that state. Which reality are we talking about? In which state are we taking this Mandukya Karika? Is it in the dream state? Or is it in the deep sleep state? I hope not. And in the waking state, reality is alone taken as the only reality, as the western scientists, western psychologists tend to do. And this Mandukya Upanishad, every Upanishad, especially Gaudapada, stands there challenging it, and then throwing it aside and saying, why do you think only the experience of one state is the only measurement of true reality? Don't you understand? There are people permanently in delusion, not only these three states, each one of us is living in our own world. This is an idea you have to add to today's knowledge, which I had expounded many times. Suppose there is father, mother, and a child. Where is the child living? In a child's world. Where is the father living? In a father's world. Where is the mother living? In a mother's world. Where are your friends living? In the friend's universe. Where is your enemy living? In an inimical universe. We think the Chinese regime is completely evil. Do they think like that? In fact, they think something is wrong with India, because they are not allowing us to go and occupy them and do all those things. And they justify it, and if they have the power, they will also enforce it, as some countries are doing right now. So a mosquito lives in its world, a dog lives in its world, a horse lives in its world. We are all living in our own worlds, besides these three states of waking, dream, and dreamless states. See, what a confusing state! So this is called Adhyarupa Apavada. First, the Guru wants his disciples to gain confidence in him. Yes, of course, there is a world, and it is a horrible world. And I know how to make this horrible world a very pleasant world. What is it, Guruji? How can I escape suffering? Well, there are two types of suffering. One is called existential suffering. Another is called karmic suffering. First, I will tell you how to get rid of karmic suffering. Karmic suffering is caused by your own karma. Karmic happiness can also be caused by your own karma. So, follow what the scripture says, do what it asks you to do, and refrain from doing what it prohibits you to do, and through this, gradually, your Chitta Shuddhi takes place. Not only that, you will gain Punya, and you will gain more and more happiness. So, this karmic suffering is brought into mind. But when a person does the scripture-directed activities, either of doing or refraining from, his heart is getting slowly purified of two things, Raga and Dvesha. To that extent, his understanding becomes deeper, and to that extent, his faith in the scriptures becomes reinforced. So, this is the Adhyarupa method. Yes, yes, creation is real. First, remove the karmic suffering, and a person is happy. After some time, the disciple is satiated, and then he comes and says, Now you said, Guruji, there are two types of suffering. One is called karmic. Yes, you helped me. What is the other type of suffering? He says, My son, that is called existential suffering. And that is what Bhagavan Buddha is trying to tell. Life is full of suffering. He is not talking about only karmic suffering. That's why his whole teaching is Dharma. You behave in a Dharmic way, and your karmic suffering will become reduced. In fact, there will be practically no karmic suffering at all for a person who has acquired Punya. But existential suffering cannot be countered, because it is the result of Avidya, and the remedy for Avidya is Vidya. For Ajnana, the remedy is Jnanam. And only Jnanam has to be acquired. What is the Jnanam? That I am not limited. Body is another name for limitation. Mind is another name for limitation. The world is another name for limitation. You want to be in the limited, and then want to have unlimited result. That's never going to happen. So birth, growth, old age, disease, decay, death are inevitable. Is there any way out? Yes. Do not be born. If you are not born, you are not going to die. How can I not be born? That is called Mukti. And that is what I am going to teach you. What is that? It is not that there is a state called Mukti. It is not that you are not Mukta already, but by doing Sadhana, by doing certain things, by doing Shravana, Manana, Nidhidhyasana, one day you are going to gain what is a totally new state. No. You are already Mukta. You have forgotten that you are liberated. Avidya means ignorance. Ignorance means only one thing. I do not know who I am. Therefore I do not know who anything, everything else is, what it is. Because there is a fundamental law. If I have to know something, first I have to know who I am. Simple, funny example, you know. You ask a tiger, who are you? It says, I am a tiger. And a tiger will have not a human view, but a tiger's view. So when it sees a human being, and the human being unfortunately is trying to climb a tree, the tiger gets really annoyed and says, you rascal, you have been assigned as food for me by my creator, and you want to escape. I will shake this tree, and I will wait here till you fall down, and then I am going to devour you. Can you change that opinion? No. What I am trying to tell you, it is the Mukti, unless it is your own state, anything that is not our nature, will come and go. After 100 years, I attain Mukti. So when did you get Mukti? After 100 years. When did it start? After 100 years. Anything that starts in time, it becomes old, it becomes decayed, and like anything else, it will also disappear. Then what is the permanent way? There is no permanent way. You are already that. Each soul is potentially divine. You will have to do a certain prakriya, not to obtain your liberation, but to get rid of the obstacle to your liberation, and that is called Apavada. Apavada is not to gain Brahman. Apavada is to remove the avidya, which makes me think, I am not Brahman. So this is the prakriya, and ultimately what is it leading us to? That is called Ajati Vada. Yes, there is creation, and when the disciple is more or less advanced in understanding, the teacher says, you know, all that because you were frightened, you would never have believed me, now that you have acquired belief in me, I am telling you there is no creation at all. Naturally, it contradicts our experience, but the disciple has gained sufficient faith in the Guru that what the Guru says, what scripture says, Guru Shastra Vakyeshu, Satya Buddhi Avadharana, it can never be false. But that means, in my understanding there is something wrong. So what is wrong with my understanding? Upadesa Shastri, in the form of Guru-Shishya dialogue, beautifully illustrates this. If any of you have got Upadesa Shastri, it has two parts. One is called Gadhya Bhaga, another is called Padhya Bhaga. In the Gadhya Bhaga, this is what you will get. It is a beautiful, very beautiful, Who are you? I am the son of a Brahmana. And who are you? I am a Brahmachari. Who are you? I am studying Vedas. Etc, etc. No, no, no. This is all wrong, completely. How do you say? I know I am this one. So, I am just giving you a hint. This is called, first we accept the disciple's position until he gains faith in you, and then Apavada means what? Find out the scripture, tell you each soul is potentially divine. You are divine in fact, but something in your mind is not allowing you, that means the whole mind itself is one form of obstruction. Get rid of that mind, and I will tell you the ways how to get rid of the mind. And finally, this is what the beautiful saying, that Banda and Moksha. Manayeva Anushyanam Karanam Banda Mokshayoh. And Godapada says, there is no Sadhana, there is no Sadhaka, there is no bondage, there is no liberation, this is Ityesha Paramarthatha. This is called Apavada system. And what does that lead to? It leads, this what you think Srishti is completely false. Why? Because if you accept Srishti, that means there is a change in Brahman, and change in changelessness is not acceptable. So finally, now you are in a position to understand there is no creation at all. This is called Ajati Vada. And all the Karikas that we are going to study in the next class are delineating different views about Srishti only to negate them with one word, that this is all false, which will come in the 9th Karika. And before we begin, the 4th Pada, description of the 4th Pada, which is called Chaturth Pada or Turiya Pada or Omkara Pada. With this, I will stop now. And today we have discussed very profound ideas. I hope you are taking notes. Om Jananem Sharadam Devim Ramakrishnam Jagat Kurum Pada Padme Tayo Sritva Pranamami Muhur Muhur May Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna