Mandukya Karika Lecture 050 on 11 May 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Adapadmetayo Sritva Pranamami Muhurmoham Om Bhadram Kanne Vishrunayamadevaha Bhadram Pashyam Aakshabhirya Jatraaha Sthirai Rangai Stushtu Vaakum Sastanu Bhihi Vyashemadevahi Tanyatayuhu Swasthina Indru Vrithashravaha Swasthina Akhpusha Vishwa Vedaha Swasthina Starkshu Arishtanimihi Swasthino Brihaspatir Dadhatu 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 on all of us. May the all-nourishing potion be propitious to 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 elaborating on the 7th Karika of Gaudapada. Vibhutim Prasvantvanya Manyante Srishti Chintakaha Swapnamaya Sarupeti Srishti Anyaihi Vikalpita Those who think of the process of creation believe it to be the manifestation of the superhuman power of God, Vibhuti, the glory, the grandeur, the supreme power of God, while others look upon it as of the same nature as dream and illusion. Vibhuti Vistaraha Eshwarasya Srishti Riti Creation is the manifestation of the superhuman power of God. Iti, thus, Srishti Chintakaha Manyante Some people who think that this world is real, creation is real, that is what they think. As we discussed earlier, this is the Mata opinion of what you call Pancharatra. But, Natu Paramartha Chintakanaam Srishtau Aadaraha Iti Arthaaha But those who really want liberation, for them, they do not pay any attention because it is like upon waking up from a dream, especially if you had a nightmarish dream, upon waking up, you will not go on thinking, Who are those fellows? Where do they live? How can they be punished? All these things, just as we do not think. So, for that, Bhagavan Shankaracharya supports always from the scriptures as if Indra has assumed many forms. Then, Shankaracharya narrates the story of an Indian rope tree. I have narrated that earlier. A magician comes, gathers some audience, takes a small bit of rope, throws it into the sky and it grows and grows and grows in height. Then, he himself will climb up. After some time, the sounds, he disappears in the clouds. Then, sounds of some fighting with some devil, demon will take place. Then, small pieces that the devil had cut this magician into small pieces, people will find. And when this is over, suddenly the whole thing disappears and the real magician is broadly smiling and stands there. So, just as when the audience are mesmerized with the trick, magical power, they forget the real magician. But the same people, as soon as the magic comes to an end, they do not even think about it, just as we do not try to inquire what is the origin, what is that support and how the things we have seen in the world, in the dream world can be obtained in the waking world. We know it is all mere imagination without the least bit of any reality. Exactly the same thing is there in this world. What is the meaning? Let us remember this beautiful concept. All our talks that there is a creation, I am created and I am undergoing both happiness and unhappiness. And so, what is the cause of happiness? How can I perpetuate happiness? What is the cause or causes of unhappiness? How can I put a stop to that? All those things will come to me only when I am thinking about, just so long as I am in ignorance, means experiencing the Srishti, the world, in the form of three states, waking, dream and as well as deep sleep. But once I know what is my nature, then I will not think about it. So, all the questions arise only when we think, I am in Jiva and I am real. My body is real. My mind is real. This world is real. Body is real. World is real. World is real. Body is real. These always go together. If one disappears, the other also disappears. How? Just like in the deep sleep, mind is not there, so body is not there, world is not there, everything disappears and yet we are very happy. Now, we want to know what is the cause of the creation? Because if God wanted to create, why does He want to create? So, four sample examples are given here. We are going to think about it. Besides what we have seen, two samples earlier, that is, this whole thing is the glory of God. As if God is craving for His glory. Oh, nobody is recognizing me, so I must manifest this world and these Jivas, they will be under my thumb. I can lord over them. Then they will praise me. Early morning, Suprabhatam will be there. Chakra Pongal will be there. Tirupati Laddu will be there and night food will be there. Morning to evening, there will be music, there will be festivals, there will be chariot festivals, boat festivals, elephant festivals, horse festivals. The whole day, people will be adoring me, praising me, hymning me and so this is the God's glory. What type of poor God it is. That is one Swapna Sarupa, Maya Sarupa. Some people think, they claim, this is just like a dream, just like the magic of a magician but they go on bothering about this world. If it is a dream, if you know that it is a dream, you don't need to pay any attention to it. Similarly, if you know this is nothing but a magic of the magician, my quest should be, where is the real magician? How can I know what is his nature? I won't pay any heed to this magic. So this is what we dealt. Now we will go into the 8th Kaarika. Iccha matram prabho srishti iti srishtavi nischitah kalat prasutim bhutanam manyante kalachintakah Now two types of srishtivadins, those who believe there is a real creation and how this creation has come to be, they are giving their own pet opinions. So there are two in this 8th Kaarika. What is this? How did the creation come? Prabho iccha matram By the mere will of the Divine Lord, Ishwara. Nischitah And the people who advocate this philosophy are completely convinced that this is the truth. And we are also completely convinced the whole world is an effect and there must be a cause and Ishwara is the cause. Ishwara is manifesting just as clay is manifesting in this world. This is one type. But the other type for them kalat prasutim bhutanam manyante kalachintakah That is to say, Ishwara, Ishwara, all those things are false. It is time. See, a child is born in time, grows in time, becomes old in time, everything, particularly why this person is born? Because certain grahas, the planetary systems have come like this. And then why are some persons happy? Because of this. But they don't think that all these planets themselves are created. That which is created cannot be the cause of real creation. It is only secondary creation. Primary creation is only from one real cause. But these people, they brush aside all these things and they just keep only that, stick to their own opinions. We will discuss about it. There are some problems. If you say that this is all the will of God, the desire of God and one point we have discussed earlier when I desire a Rasogulla, Rasogulla magically appears or not appears. Many times I am surprised. I just think, a craving. I want to taste it for a long time. And immediately Rasogulla is present. Some devotee will bring. I don't claim I am a Ishwara, but many times I have seen that's what happens. Whatever I think, it will come true. Divine Mother is fulfilling. I am thankful to the Divine Mother. Anyway, but this question, why God created is very problematic. First of all, why should the all-perfect Lord have any desire? Anybody who has a desire, that means he is Aparipurna, not perfect. Because we think we are Jivas. Jivas means limited. Limited beings have got desires. But Ishwara is infinite. Besides, what can He desire? Because when there is only one, there is no question of desiring something else. This is the first point. Second point is that suppose I desire a Rasogulla. Suppose no Rasogulla really existed. I don't know anything about Rasogulla. Can I desire a spirit of which I know nothing because it doesn't even exist? Therefore, what is the law? Only something which is pre-existing can be desired. Supposing, we say God desired, that means He must have experienced it before. That means before God could desire something, He must have experienced it. That means the world was there, Srishti was there even before Him. This is an invariable law. I hope you are getting the point. So, you cannot desire anything which is not already existing. You only desire you experienced what was existing and it gave you happiness. So, you desire it again. Even desiring also will not come unless we experience it at least once. Of course, there is a first time for everything but the desire will be there. How? Oh, this looks like something like a food material. A human being, for example, seeing a piece of wood doesn't say this is a nice food. But he has some idea from the previous experience what food looks like and so he thinks, he guesses this must be some kind of food and then he has a desire. So, if this world was before, naturally the question reverts back. Then, who created it? Because if Ishwara had created it, before that there was no world at all. This is based upon what we are discussing that you cannot desire something which you have never experienced before. So, they say that God is Sathya Sankalpa. Whatever He desires comes and it may be, but He must have seen, experienced another world. But if God is the creator, first time He is creating, this Vada, this argument falls by the roadside. It is not possible. So, God, of course, you can say there, no, He doesn't desire. So, that is one. Then, what is it? Every desire is limited by certain factors. Suppose, simple example would be that I want to be here, I want to be there also. I want to be in now, I want to see myself in future also. It is not possible. There is a limitation of time, limitation of space, limitation of causation. So, there cannot be a square circle or a circular square. It is impossible. Even God cannot make it. That is why it is said that some atheist, very clever fellows, some of them, he said, can God do everything? Yes. So, can He pulverize a huge mountain? Yes, He can pulverize. So, can He create a mountain which He cannot pulverize? Very clever, logical question. If this fellow says that yes, He can create, that means He doesn't have the power to pulverize it. So, if He has created, that means He doesn't have the power to pulverize it. So, that is how atheists want to trap us. Either God is good, but He is helpless, or God is all-powerful, but He doesn't feel like doing any good. So many arguments are there. So, every desire is limited by time-space causation. So, you cannot desire something which is not possible like a square circuit. Even Bhagawan, if He wants to desire something, He must desire only what is possible. And therefore, He must desire only that which was already in a potential form, maybe in the form of imagination. Therefore, whatever is said that it is the Iccha of Bhagawan, it is not possible. Then, there is another argument. What is it? If Bhagawan also has a desire, that means He is not perfect. So, that means He is lacking something because the nature of desire is what we lack, that only we desire. Suppose, you have eaten full to your stomach, you don't desire more food. If your thirst is quenched completely, you don't desire more water. If you are well-rested, you don't desire more rest at all. So, this is a problem. If Bhagawan is desiring, that means He is lacking. If He is lacking, there must be something other than Him. That means He is no more infinite. He is finite like any one of us. There are many other arguments, but these are the main arguments. So, by this, we can say that God doesn't have a desire and therefore, He did not create. And some people say Kala Deva Srishti reaches Chaitanya. Some say this creation proceeds from an element called time. And we know time and space are first of all part of the creation. Before creation, there was no time. That's why if a baby is not born, you don't ask when is the baby born. With the birth of the baby alone, time starts on such and such a date, at such and such a time, at such and such a place, a baby is born. Then he changes. Then he dies. Time is the part of the creation. Time, space and causation is part of the creation itself. So, there are astrologers. They say everything is the influence of time. But to counter that one, one way of countering these astrologers is no, it is not the planetary conjunction that creates anything. It is the Purva Janma Karma Phala and that creates perfect planetary system. So, when the planetary system is in a particular way, this Jiva creates himself because that is the most suitable time for him to become born in some family to some parents to fulfill some purpose. Here, Karma Siddhanta will come. But there are problems. What are the problems? Time and space, they depend upon each other. If there is no space, no time is possible. How do you know? I am just giving very briefly. Elsewhere, I have discussed it. But here, it is like this. So, what is time? Measurement of a change that had taken place in space. For example, at 6 o'clock, this idea 6 o'clock came later on. But to illustrate the point, 6 o'clock, you see horizontal to your eyes. Sun is rising and then he rises. Then he sees, you will have to lift up your eyes to see him somewhere far above your head. By that time, how much you measured? The measurement of the movement of the sun in the space from this spatial point to that spatial point, how much time it took? Because depending upon our calculation, sun is travelling at such and such a distance per minute or per hour. Then, we can plan all our life. So, this is how the concept of time has come. Time cannot be unless there is a change. Measurement of change is called time. Now, for measuring the change, space is necessary. Supposing you are in Bangalore and then you started walking for 2 hours and then you moved in some to other place. So, you just simply say perhaps I have been travelling at 3 miles per hour. Now, it is 2 hours past. I must have traversed 6 miles. So, from time, you deduct the space. From space, you deduct the time and if one is absent, then other cannot be understood. So, time depends upon space. Space depends upon time and this is how we create the concept of time and time is experienced. What was experienced is called past. What I am now experiencing is present. What I am going to experience is called the future. Let us take what is present. What do you mean by present? Well, now I am. Now means it is now 9.22 9.23 So, night 9.23. Is that present time? No, because by that time, I calculated 9.23. Several minutes have passed. Each minute can be subdivided into 60 seconds. Each second can be subdivided into milliseconds. Each millisecond can be subdivided into milliseconds. Now, the moment I said I, already many milliseconds have passed. That means when I started, it has already become past. So, what are you talking about? Very difficult because you cannot calculate the present by the time you calculate it has become very past. So, what is called present is a mythia. Another example, there is a distant star. I see it now clearly. Maybe it died 5 light years back. 5 billion years back. But it started broadcasting its light. By the time it reached, it took 5 billion light years and now I am seeing it as if it is present. So, truly speaking, it is a mind-boggling understanding that by the time you see somebody even by your side, in front of you, just one inch away, by the time you see the person and the image goes into your mind and you cognize this is my sister, brother or friend and then by the time you thought about it, already you are only watching what was past. Maybe in the milliseconds time, that is something most marvelous we have to understand in our life. So, this time has got many problems. They are interdependent. Whatever is dependent, that can never be truth because what is Sathyam, what is real, is that which never depends upon anybody else. So, this is what we have got now. So, four theories of creation, these are called cosmological. Means what? How this creation, from where this creation has come? That is because of what creation has come? Because of the first cosmological means, cosmos means creation. Not only our earth but the entire, what is called galaxies, billions and billions and billions and billions of Ananta Koti Brahmanda. This is a very sobering thought. Some people say it is the Ishwara's glory. Some people say it is the will of God. Some people say it is the time and so some people, all these theories we have discussed and every theory has got its own, certain problems are there. So, we will recollect the following two theories. There are four theories of creation. They may be classified as cosmological. What is it? So, it is the will of God or it is the glory of God, expansion of the glory of God or it is the Ishwara, etc. All the theories have their loopholes and we have broken those loopholes. Now, in Karika 9, we are talking about what is the teleological presence. Means, why is this creation at all started? Before we go into it, there is a problem. The problem is, when I am happy, I don't ever question, why did God create this hellish creation? Why am I suffering? When I am eating Rasagullas, when I am very, very happy, I never stop to question, why in hell God has created me enjoying so much? Why did God create me such a happy person? It is only when we are suffering, this question comes. This question came to Swami Vivekananda also. Why did God create? Because he was suffering. Later on, he found the marvellous solution that everything God has done is absolutely perfect. For our spiritual practice, this is a very important part. Shakali Tumari Iccha Iccha Moi Tara Tumi Tumar Karma Tumi Koroma Loke Bole Kori Ami It is very, very important for us to understand this one. So, the question comes, why, for what purpose this creation has been done? Further, two answers are there. Creation is for the purpose of the enjoyment of God. Creation is an act of God's support. That is what we are going to see. Actually, four theories are propounded. For what? For the teleological argument. What is a teleology? That there is a purpose. Nobody creates anything. You don't buy a house. You don't construct a house. You don't buy a car. You don't buy a book, unless you have a purpose. So, what is the purpose that drives one to do something? And what is that purpose that drives Ishwara to create this world? That is being discussed in four. First, let me read out this Karika. Karika number nine. Bhogartham Srishti Rithyanye For the enjoyment of Ishwara, creation has been done. There are other meanings. I will come to that. Krida Ardhamiti Chaapare. Some people say, no, no, you are completely wrong. So, it is for the Divine Leela, support of the Lord. And some other third view is, Devasya Esha Svabhav. No, no, He has neither created for His enjoyment, nor for His Leela, just as it is the nature of the what you call fire, to burn. It is the nature of light to illumine. It is the nature of sweet to be sweet. So, just it is there. It is the very nature of God. And the fourth view is, you fellows, all of you keep quiet. You are all wrong. So, Aptakamasya Kaspraha. Bhogartham, for the sake of enjoyment. Krida Artham, for the sake of support, Divine support, because time is not passing, because it is infinite time. So, it is no, no, it is not that. It is just the nature, just as a small child. Anamone. Khelicho Ebishaloye. So, you are playing, O Lord, with this entire universe. Why? Because this is your nature, that's all. There is no special purpose. You don't think and do it. But the fourth fellow comes and says, all of you are Brihaspathis. That means stupid fellows. In beautiful word in Sanskrit, for stupid, sorry, stupid person is called Brihaspati. So, Aptakamasya Kaspraha. What is the, where is the desire for a person who is completely fulfilled? Aptakamasya. He has no desires. Let us analyze it briefly. Some people think that the manifestation is the purpose of enjoyment. And whose enjoyment? We will talk about it a bit later. Very soon. Second, while still others attribute it to a mere diversion on the part of God, devotees call it Leela. Leela means, just like a child playing, there is no special purpose. It is just a time pass. Even the time pass also is an irresistible activity. A child cannot stop playing unless he is dead. So, that is the second view. Third view is, no, no, it is the very nature of the effulgent being that he is not doing anything, just as a magnet. It is not thinking and attracting. By its very presence, it attracts. This is some people's view. Then, fourth person comes and says, what desire is possible for him whose desire is always in a state of fulfillment? And we already have seen some of the objections. So, what is the purpose of creation? So, this philosophy is called teleological argument. An explanation of any activity or phenomena based on the purpose they serve. For example, I buy a house, I construct a house. For what? So, I can stay there, I can protect myself from the heat, from the cold, from the rain, from the thieves, from inclement weather, I can have my own privacy, etc., etc. So, this is the purpose. So, this is called teleology. Now, we are going to discuss about this teleological purpose. The first two views were about who created, what is the cause, etc., from where the creation has come, the causes of creation. The second is the teleological, the purpose of creation. Four views are presented here. So, this is one of the questions asked, especially when we are suffering, because you don't come across a person who puts this question when he is very happy. So, bhogartham, srishti, ithe, kechit, manyante. Some people believe that this creation is for bhogaya, itham, for the Ishwara's enjoyment, bhogartham. Now, the question comes, bhogartham, it is not specifically mentioned by Bhodapada, Ishwara's bhogartham or Jiva's bhogartham. So, we can comment upon it, interpret it in both ways. So, Bhagawan, first argument is, Bhagawan made this world for His own enjoyment. Second argument is, Bhagawan created this world, not for His purpose, because He is Ananda Swarupa, He doesn't need any enjoyment. If we enjoy anything, it is, I am not happy, so I want to get happiness, so I want to enjoy it. But Bhagawan is Paramananda Swarupa, Brahmananda Swarupa. So, the question of His doing it all, creating for His enjoyment, doesn't arise. Then, naturally, then why did Bhagawan create? Because we are all Jivas, we did so many karmas in our past lives, and then we have to experience the results, good or evil, happiness or suffering, in this birth. For that purpose, He creates this world and He assigns each one exactly in that particular body, whether it is human species or non-human species, or Gods, whether it is in Svarga Loka, U Loka, Naraka Loka, whatever Loka. So, it is for the purpose of exhausting the karmaphala of this. And here also, for the enjoyment of the Jivas. So, there are certain people, they are called materialists, they don't believe that anything other than material is real. They think this whole world is a matter and the matter alone is real. They are called materialists. They speak very nicely and many people can be influenced by them and so cleverly, so logically, it seems, they are called Charuvakas. Charu-Vak. Vak means speech. Charu means very beautiful, sweet talk. And these Charuvakas, they believe that this world is meant for the enjoyment of Jivas. Kimanyat Kamahaitukam. In Bhagavad Gita, we get that these Rakshasas, demons, they think, what other purpose? Kamahaitukam. I, my desire has to be fulfilled and only I will be a happy person. It is for the fulfillment of my desire, the whole world is created. And there are some people who take this to the umpteenth, X level, as we call it, Nth level. What is it? In Bible, it is written, God created this world and He created man. He said, I have already made provisions for you. This entire world is for you, for your enjoyment. So, there are many people, they do not hesitate to kill, destroy and what is called, put fire to the forest, do anything they like, hollow cast. That is one type. Any animal, anything that grows on earth, in the sky, in the water, everything is food for my enjoyment and if you go to exotic restaurants, you get things like the paws of a bear, the tongue of an oxen and the legs of a frog and we will see and we look at that fellow who enjoys these things, his paw is like a bear's and his tongue is like a cow's and of course, his legs are like the frog's legs come continuously and the movement here and there you can see because there is an adage that we are what we eat. So, this is how some people think but some people do not stop even here. They label other human beings they have no souls. There are many religions which say a woman doesn't have a soul. There are some people they say black people, African people, etc. They are not white skinned. So, therefore, they do not have a soul. That means animals do not have a soul and they can be we can do whatever we like with them. We can co-operate with them. We can create people. We can enslave them. We can eat even their food and mostly we want them to be our servants unpaid servants, etc. We can treat them like cows, cattle. We can buy them. We can sell them and it is a big business. It went on for centuries together especially in America which raises the topic of human rights every now and then. So, this is one view is there but these are all false views. So, Bhagwan is for Bhogartham. For who is Bhoga? God is Aptakama. He doesn't require any happiness. He is of the nature of happiness. So, He cannot create. He need not create for His own happiness. Then did He create for our sake? That is what they say. We say we have created our own world. I have discussed about it quite elaborately. You have to go back. It is not God who created. It is like Sri Ram Krishna solves this problem. Grandma, she collects the seeds from different plants, gourds, etc. When the next rainy season comes, she scatters in a ground which is a little bit cleared and cultivated. So, as soon as the rains come down and a little earth becomes wet, immediately the seeds sprout into their own species. So, we are all growing into our own species because of our past samskaras. It is not that God has created and each one of us live in our own world and each one of us create our own world. Each one of us cannot understand the other person's world and so our world is entirely our individual world. Nobody has any clue. Nobody can help at all. This is the truth. Nothing to do with God at all. This is our view. So, whatever we say, these are the four. Then, what is the second one? Kriyadartham. God requires it for His Leela. Leela means for His play. Who requires play? A person who is bold, who wants entertainment, who wants relaxation. Does God want relaxation? Because relaxation is necessary only when a person is tired. When a person is nishkriya, completely, nirguna, nirakara and ananta. So, shashruta. There is no material. So, why should He create? Because to pass His time. Oh, infinite time. Such a long time. Infinity is not long time. Infinity means when a person is not conscious of time, that is called infinite time. That's why in Sushupti, we are not conscious of time. Why are we not conscious? Because there is no mind. Because mind is consisting of time, space and causation. So, we are not aware of time. When we are aware of time, mind is needed. When mind is fully awake, then it requires on one side it has to think about time. Corollary of time is space. Corollary of time and space is causation. Desha, kala, nimitta. And whatever we look at, we only look through the prism of this time, space and causation. The infinity when it is looked at through the prism of time, space causation is called creation. Really, the infinite has never become, can never become, would never become. So, this is the creedartham. That is completely nullified. Then devasyayesha svabhavaha. That is, this svabhava means maya, Bhagawan's maya. What is it? Bhagawan has not created. Bhagawan is not manifesting as this world. Bhagawan has not created the world. Bhagawan is not manifesting as this world. But by His very presence, like if there is a fire underneath water, the water becomes hot because it borrows. But if you ask the fire, why did you make the water hot? It doesn't even know that oh, did I make the water hot? I'm sorry, I don't know anything about it. The water happens to be near me. This is my nature. It has borrowed my nature. I have nothing to do with it. You deal with that. So, this is the nature of God. This is third view. All these views are completely nullified now. What is creation? Creation is when Brahman is unknown. Ishwara is unknown. It is when the rope is unknown. In semi-darkness, we mistake the rope for a snake. It is not that. It is the nature of the rope. Rope created the snake for what purpose? For its enjoyment or for its leela or its time is not passed. All these are stupid ideas. The Raju doesn't know anything. It is the beholder, the experiencer of the Raju. So long as the rope is unknown, it appears as the snake. This is called Swabhava. Swabhava means the Maya and this Maya of God makes him look like this world for ignorant people like us. That Maya covers our eyes not completely like semi-darkness, semi-light. So, neither fully able to comprehend nor complete incomprehension but partial comprehension is there. This Maya is like that. Neither real nor unreal. So, this is the nature and what is the nature? Unknown Brahman is called this world. So, we think God has created, the rope has created, etc. It is all nonsense. But the other person will say, fourth person will say, you are all wrong because God is infinite. God is perfect. He doesn't have any desire. He is self-fulfilled and therefore what desire is there? If there is a desire for happiness, if there is a desire for a play, if there is a desire for appearance, then desire can take those forms, perhaps. But when a person is completely fulfilled, there is no desire and peculiarly a desire comes only into the mind. When God doesn't have body-mind, that means there is nothing other than himself. No other object. Only pure subject. When there is no object, subject also will disappear. If there is no subject, there will be no object. Just as when we are in deep sleep, there is no object called world. When there is a world, we are experiencing, then immediately I am there, both in the waking state, dream state and deep sleep state. These are interrelated, subject and object. If one disappears, the other also will disappear. Since God doesn't have any desires, the question of for his enjoyment, for passing his time or even by his mere nature to appear, all these world words called maya is meaningful only when we are under the spell of maya and that too we will not know anything about maya until the scripture, the Guru comes and tells, what you say, I can't understand, but you say I am not the body-mind but I think I am the body-mind. What is the cause for my thinking that I am the body-mind? Oh, it is maya. Oh, maya! There is something called maya. To whom does it belong? Does it belong to me or does it belong to God? All these questions are silly according to the truth because as soon as you get up from the dream, you will not ask the cause of either your happiness or unhappiness. When we become awakened from this spell of maya, then the questions, all the questions, different opinions that who caused, why it is caused, everything will disappear with the disappearance of creation and nobody is there to ask, nobody is there to reply. It is not that when we become awakened and then look back, still the world is there and then we don't question because we know it is not real but then difficulty comes. If it is not real, how are you experiencing it? So, these are the problems. So, it is Aptakamasya Kaspra. With this, all the views are completely negated. Srishtau Adaraha Nahasthi Asmakam Moksharthina. For us who seek liberation, there is no question of any this thing at all. Now, the opponent comes and says, Sir, whatever answer we give, you are contradicting, negating, destroying. Now, you tell me what is your opinion and then the Gaudapada lets us know what is the real opinion. The real opinion is there is no Srishti but I am seeing it, yes. So long as a person is insane, he says, I am Napoleon. And then so long as the fellow thinks he is a Napoleon, the intelligent, wise psychologist or psychiatrist, he doesn't say, no, no, you are not Napoleon, you are a normal person. And that fellow will look at him and disgusted and then he will leave, he will never establish rapport with that person. He says, yes, yes, yes. You are right, you are Napoleon but you know, you can become a better Napoleon because true Napoleon is a great hero and if you want to be true Napoleon, you have to manifest. Slowly, he will gain confidence. Yes, this person understands me. He accepts me. Everybody tells, I am not Napoleon but this person is wise. He is sane. Everybody else is insane. Therefore, I am Napoleon, this person knows so I trust this person. Slowly, the psychoanalyst gains the trust of the person and through medication, through advice, slowly, slowly, brings about a change and then a day will come and the person knows yes, you are right, I am not Napoleon. So, then, how to get rid of this idea? Psychoanalyst, he helps him to get rid of the causes and once he becomes fine, he need not even think because that was past but this is just an example. So, a person who becomes free, he does not go on thinking, now I am a mukta, why this world has come, what is its cause, what is the teleological purpose and why in hell or heaven God created all those things. This is the answer to the purvapaksha that really there is no creation but you will not believe me right now but I will go with you, I say this is the very nature of God, you have come from God, therefore, you must be like a pot claiming I am not the clay but the pot is nothing but clay, you are nothing but Ishwara, slowly, I will show you some methodology whereby you grow and say yes, I am clay that means in this example I am Ishwara and when you grow, oh, if there is an Ishwara, if I am the Ishwara, there is the need for me to create anything because creation requires a desire and I am Poornakamaha, I am all fulfilled, I have no desires, so therefore there is no need, that means really speaking, I am infinite, I am eternal, I am one without a second, I am pure Advaita, where there is pure Advaita, there cannot be any desire at all because desire means there must be an object of desire, a way of obtaining it, all these problems will be totally disconnected, this is what Gaudapada wants to say but as we progress, first faith in the scriptures that there is no real Srishti, it is Mithya, first we think it is real, next stage we know it is Mithya, third stage is then if Mithya is there, it must depend upon Sathya, just as a snake must depend upon a rope but when the knowledge of the rope is given then we understand there is no reason to seek anymore why, how and where when the rope has become the serpent, along with the disappearance of the serpent then the entire results of samsara, maya, birth, sixfold change, death, everything becomes totally changed, this is what we are going to analyse in our next class, I will stop here. Om Jananim Sharaadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohur Moho May Ramakrishna, holy mother and Swami Vivekananda bless us all with bhakti Om Jananim Sharaadam Devim Ramakrishna