12 Misconceptions About Sankara, English (10) _19 Jun 2026

[00:00:01][clears throat] >> Okay.

[00:00:26]Yeah, we we do misconceptions about Shankara.

[00:00:31]10th point we were discussing.

[00:00:34]Yesterday we had one session, small session.

[00:00:39]It was 11th talk.

[00:00:41]Today is the 12th talk.

[00:00:43]Okay.

[00:00:46]So, in 12th talk on the 10th point, 10th misconception.

[00:00:52]The misconception is about Brahmanandishwara.

[00:00:56]Regarding Brahmanandishwara, one point about Brahmanandishwara is one is Ajata. Yesterday we discussed.

[00:01:18]Brahman This Ajata was ba- they told Ajata, they accused that Brahman is ba- I don't know where did I write. I missed the paper where I noted made notes.

[00:01:40]Each time the pages are changing.

[00:01:49]Okay, somewhere it got lost.

[00:01:51]Again I shall rewrite, doesn't matter.

[00:01:55]So, Brahman is Ah. not transforming, not producing.

[00:02:04]Not transforming, not producing. Means not not a not not a real maker, but forms the substratum of it.

[00:02:14]Doesn't become a maker Brahman is not a maker.

[00:02:24]Not a maker, but a Making means two things involved.

[00:02:35]One is the cause transforms.

[00:02:38]Cause becomes active.

[00:02:41]Cause becomes active.

[00:02:43]Cause becomes a trans Cause transforms.

[00:02:46]Two things are there.

[00:02:47]That means upadana karana nimitta karana.

[00:02:51]As an As an As an intelligent cause, it it acts.

[00:02:59]As a material cause, it transforms.

[00:03:02]Upadana karanam, it transforms. Generally, this is the meaning. But here, Brahman is not a cause in the sense.

[00:03:14]He neither acts, means neither becomes an active agent of an active agent faction, nor The agent means agent of action. Okay?

[00:03:29]Nor transforms.

[00:03:32]Then what?

[00:03:34]He only forms a subs substratum.

[00:03:40]He forms the a substratum to the apparent world.

[00:03:46]Therefore, world is not a product, but only an appearance.

[00:03:52]This So, this is Ajatavada.

[00:03:56]This Ajatavada as it had existed in the Upanishads.

[00:04:02]We need not have to borrow from Buddhists.

[00:04:10]But from Vyavaharika standpoint.

[00:04:14]Second point is that.

[00:04:39]Swamiji put it as a one misunderstanding. I tell you in this one misunderstanding, there are more than one misunderstandings.

[00:04:46]More than one misconceptions.

[00:04:49]So, I have been filtering out, separating each of them.

[00:04:53]And there are more than one misunderstanding in it.

[00:04:56]Okay. Next is Next point is empirical standpoint.

[00:05:09]From the absolute standpoint, Ishwara is from Paramarthika Drishti.

[00:05:16]Brahman is a non-starter. Non-starter means non-maker, non-transformer.

[00:05:25]That means he remains a non-dual.

[00:05:27]Untouched, unchanging, non-dual.

[00:05:31]Untouched, unchanging, non-dual.

[00:05:33]Nirvikara, Ajata.

[00:05:37]But from worldly standpoint, Vyavahara.

[00:05:40]Okay.

[00:05:46]Upanishad talks of Srishti for >> The other guy is thirsty.

[00:06:02]Because any explanation is given not an absolute explanation. One is an absolute explanation when you want to know the truth as it is.

[00:06:13]Another is person is not ready to understand the complete truth and total truth.

[00:06:20]Complete truth and real truth. Real means as it is.

[00:06:25]A person who is neither prepared nor willing is not prepared to understand the absolute truth nor he's willing to understand.

[00:06:38]His mind is relative.

[00:06:41]Still he wants something else.

[00:06:44]So uh people we have to address the sadhaka according to his level.

[00:06:52]That's why we have got a two levels. The other guy is thirsty. The other guy is thirsty.

[00:06:57]Empirical view and then absolute view.

[00:07:02]Empirical view is for karma kanda. Karma kanda means following rituals, ethics, living a moral life, doing good for others, virtue, follow dharma.

[00:07:14]When you follow dharma, prayers, rituals, and etc. So then you get some result of it.

[00:07:20]If it is a simple ritual you get the result accordingly. If it is a deeper meditation, meditative, and then transforming your personality, such one then you'll get a a transformed state of transformed loka. Brahma loka is a transformed loka.

[00:07:39]See, Brahma loka and Swarga loka are different. quality character of the loca, the nature of the loca is different.

[00:07:51]Brahma loka Swarga loka is an another place you reach.

[00:07:55]Okay?

[00:07:56]Brahma loka is another another place you reach. Though qualitatively high Swarga is quality not only qualitatively high but that it is an another place, a distant place you have to reach, you have to go.

[00:08:15]But whereas Brahma loka is all pervasive.

[00:08:18]Brahma loka is not a located in one place, it is all pervasive.

[00:08:23]Only thing is it is it is it is a pravaha nitya.

[00:08:27]It is a moment. It is a a changing eternity. It is a changing It is a permanent, not eternity.

[00:08:35]It is permanent in the sense it is a continuously changing yet in a way it is permanent.

[00:08:43]Changing permanency pravaha nitya we call it.

[00:08:46]It changes but permanently it goes on.

[00:08:49]Means continuously it is renewing.

[00:08:52]Changing, renewing, changing, renewing.

[00:08:55]Brahma loka is all pervasive. It pervades the entire world, entire universe.

[00:09:00]So therefore it is only a transformative.

[00:09:05]Brahma loka Reaching Brahma loka is you transform yourself qualitatively into a another level.

[00:09:13]It is a qualitative level.

[00:09:15]Swarga is partly qualitative, partly physical distance also.

[00:09:21]It is a partly another world.

[00:09:25]But Brahma loka is a purely qualitative.

[00:09:27]It is a qualitative change of the whole view.

[00:09:32]You take it a a collective view, samashti view.

[00:09:35]Total view of the universe.

[00:09:37]But Vedanta is neither a reaching a distance, you cross the distance and reach a place like in Swarga, nor it is a transformation of the mind from the lower level to higher level.

[00:09:51]It is a high-level transformation of the mind.

[00:09:54]You reach Brahma Loka. Brahma Loka is finding a highly transformated transformed state of your mind.

[00:10:02]But Vedanta Brahman Nirguna Brahman is neither reaching nor transforming.

[00:10:09]You only transcend the very mind. You falsify the mind and you discover that mind mind as a mind doesn't exist. Mind is also your Brahma Loka.

[00:10:20]So, it is a more as a discovery.

[00:10:22]Vedantic Jnanam is a discovery of the absolute. All the relativeness get falsified. Because relative and absolute, they are not parallel.

[00:10:33]Empirical and and absolute. That is Paramarthika Vyavahara are not parallel.

[00:10:40]People think that there is a Vyavaharika and there is Paramarthika.

[00:10:45]So, when you understand the par you don't reach Paramarthika, you only understand.

[00:10:50]Swarga, you reach by Punya.

[00:10:54]Uh Brahma Loka, you you reach by you reach by transforming yourself to a higher level, a purer level.

[00:11:04]But Brahma Jnanam is neither transformation nor reaching. Okay?

[00:11:10]It is neither traveling nor transformation.

[00:11:15]It is only transcending. You discover.

[00:11:18]You come to understand by falsifying by the world, the dualistic world.

[00:11:24]Okay? And it is an absolute underlying the all universe.

[00:11:29]And the universe doesn't exist absolute standpoint.

[00:11:34]Therefore, the Vyaharik world, the dual world doesn't exist. That's why the Vyahara, the relative world is not parallel to absolute world, absolute Brahman.

[00:11:47]Relative world is not a parallel.

[00:11:50]Okay.

[00:11:53]Because from the absolute, relative doesn't exist.

[00:11:57]Being in the relative world, we talk of two because this person has to transcend the relative world and understand or discover into the absolute Brahman.

[00:12:09]Therefore, we say there is another standpoint other than this relative or empirical world.

[00:12:16]The duality.

[00:12:18]The relative or empirical world, other than this you have to find out, you have to discover, you have to understand, you have to intuit the absolute one.

[00:12:26]Absolute is only an understanding, intuiting.

[00:12:31]Transforming mind is useful for reaching Brahmaloka.

[00:12:36]Brahmaloka is not exactly a distant place.

[00:12:41]It is a level.

[00:12:42]It is a qualitatively high level. You have to transform yourself to that level.

[00:12:49]But Brahmagnanam is not a transformed state of mind.

[00:12:53]It is a transcended state. It is a falsified state. The mind relative time and space and the relation of subject and object, all these become false.

[00:13:04]False means they are only artificial.

[00:13:07]Thoughts or assumptions.

[00:13:09]In the light of absolute truth. In the absolute truth, they are all false assumptions. They don't exist.

[00:13:15]Therefore, relative doesn't exist from the from the absolute.

[00:13:19]It is the relative world, empirical world is not a parallel.

[00:13:23]This is very important.

[00:13:25]Therefore, we have to understand this world, Swarga, Brahma loka and the Brahma gyanam. That is Brahma swarupam.

[00:13:34]Absolute Brahman. These are the four things. Four have different nature.

[00:13:38]This world is a two two two what do you say solid two gross world.

[00:13:46]A physical time and this time and place, physical space, physical distance, physical time and physical uh chronological all these things transformation all this required.

[00:13:59]Because there is a gross world pancha maha bhutas.

[00:14:02]Five elements.

[00:14:06]Solidified five elements in this world.

[00:14:09]When you have to go to dream heaven you have to go to a different qualitatively different and also a different area you have to reach.

[00:14:21]You have to drop this body and the mind has to reach mind has to assume in another level another qualitatively level.

[00:14:29]But the Brahma loka it is a purely qualitative transformation.

[00:14:41]Okay.

[00:14:44]But vedantic gyanam is not even the transformation of the mind from the gross level to pure level.

[00:14:52]Pure or impure the whole mind itself gets false. Mind itself gets falsified.

[00:14:57]Both good and bad.

[00:14:58]Individual mind and collective mind total mind.

[00:15:02]Cosmic mind. Neither individual mind and our cosmic mind it is an absolute.

[00:15:08]Absolute is indivisible. It doesn't have the individual mind and cosmic mind and division. The division of individual mind and cosmic mind doesn't exist. It is absolute.

[00:15:19]So vedanta is only purely by knowledge.

[00:15:22]Means it's purely by awakening to it.

[00:15:24]That's why it is only enlightenment.

[00:15:26]Brahma Loka is not an enlightenment.

[00:15:31]It is a realization.

[00:15:32]Means your mind has to Realization means a transformation.

[00:15:39]Your mind has to transform.

[00:15:44]And make an imaginary You have to start with a thought and make the thought into a realistic thought.

[00:15:54]You make it into a realistic one.

[00:15:56]Like a dream.

[00:15:58]Dream is actually thought, but when you are living there, it looks real.

[00:16:03]Similarly, we they call it realization.

[00:16:06]Actualization.

[00:16:08]Okay?

[00:16:10]A thought becomes a reality there.

[00:16:13]But yet it is a level of mind alone. A certain pure level of mind. It is a cosmic mind.

[00:16:21]But even in Brahma Loka, there is a small element of individual mind.

[00:16:26]Without individuality, there can't be a world.

[00:16:29]Not this.

[00:16:30]Though we call it cosmic mind, total mind, samashti we call it Sanskrit.

[00:16:37]Samashti Loka.

[00:16:39]Yet there is a small part of individuality. Very small.

[00:16:43]However purified, yet it is there individuality.

[00:16:48]Individuality is at two minimum and the cosmic mind is high.

[00:16:53]Because individual and cosmic are relative.

[00:16:57]You can't have cosmic mind without having an individual mind. Note this.

[00:17:02]When you When you have totally cosmic without individual, then both disappear.

[00:17:08]Neither individual nor cosmic.

[00:17:11]Neither vyashti nor samashti, then you become non-dual.

[00:17:14]That's absolute.

[00:17:16]Absolute is neither neither great nor small.

[00:17:20]Neither high nor low.

[00:17:22]So therefore Brahman cannot be called highest.

[00:17:25]The Upanishad says highest Brahma, you can't call highest and lowest because high lower is a relative again.

[00:17:33]So Brahma Loka is the highest in terms of relative relativeness.

[00:17:39]In the relative world Brahma Loka is the highest one from the standpoint of relativeness.

[00:17:45]But Paramatma or Brahman is non-relational.

[00:17:49]It is non-relative. That's why we call absolute absolute.

[00:17:53]Absolute is not a highest state highest state because there is no high and low.

[00:17:59]High and low requires compass.

[00:18:01]Brahma Loka is within the relative world. It is the highest world.

[00:18:06]Highest possible world. You can't have beyond Brahma Loka. Beyond Brahma Loka is there is no Loka, no relativity, no high and low. It is absolute.

[00:18:15]That's why the word absolute in English is a beautiful word.

[00:18:19]Paripurna absolute Niratishaya I think you don't have such a good word in Sanskrit also. The English is a beautiful word, absolute.

[00:18:30]It is a non-relative.

[00:18:32]Non-relative doesn't mean it is not a parallel to relative.

[00:18:36]Okay?

[00:18:37]It is neither relative it is not the highest point.

[00:18:41]It is not compared or contrasted with a relative mind. The relativeness doesn't exist. It is absolute is absolute.

[00:18:47]That's all.

[00:18:49]So that absolute is very beautiful word.

[00:18:54]Some of the words exist in English language they convey they communicate better than Sanskrit words. Every language has its own beauty, its own greatness.

[00:19:07]Certain English words convey better than Sanskrit word.

[00:19:10]Means Sanskrit you have to struggle hard, you have to explain two, three, four words you have to combine and then take a combined effect of all two or three words.

[00:19:19]Sometimes English one word communicates.

[00:19:23]Anyway, you may think that I'm condemning Sanskrit and praising English.

[00:19:28]But what can I do? Whatever in the world I have to accept. Whatever is good I have to accept.

[00:19:33]Uh wherever it is, whether good or bad, in whichever language, in whichever culture, whichever part of the world, whatever good is is, what can I do? It's Bhagwan's creation. That's how Bhagwan made. What can I do?

[00:19:46]No choice. I have to see whatever is there in the world. That's how Bhagwan made.

[00:19:52]Certain good words.

[00:19:54]Therefore, we have to accept the facts as they are.

[00:20:02]So that absolute absolute by neither by uh qualitatively you you can reach it.

[00:20:12]Not by transforming all your personality you become a total one, a cosmic one.

[00:20:19]Because these transformations, movements, all this is within the relative world.

[00:20:26]Therefore, Brahma loka or Saguna Brahma whom we call is the highest because it's a cosmic world.

[00:20:35]Highest world. That's why those who live in Brahma loka are called the rishis and devas. They are called deva and rishi both.

[00:20:43]They can be called rishis as well as devas. Deva rishi.

[00:20:49]But those who live in Swarga are called devas.

[00:20:52]Deities.

[00:20:55]They are called devatas.

[00:20:57]So devata word is a little fluctuating word.

[00:21:00]Um it is not a one fixed meaning. It has got a different levels of meaning.

[00:21:06]Pitru devatas.

[00:21:08]Pitru are called Devatas. Swargasta Devata, Brahmaloka Devatas. But those Devatas are really creative Devatas.

[00:21:16]They have got Ashtasiddhis. Ashtasiddhi means all the eight supernormal powers of Yogis.

[00:21:23]The eight supernormal Yogic powers.

[00:21:27]I am Bhagavata talks of why eight, it talks of 18, 24.

[00:21:31]Bhagavata in 11th Skanda, Ekadasha Skanda, it talks of 24 Yogic powers.

[00:21:41]Yogic or like a divine powers, unimaginable. If a person having such powers, people worship him like God. You see Sai Baba, people worship him like Avatar.

[00:21:52]Sai Baba, Shirdi Sai Baba.

[00:21:55]Not Shirdi, I'm talking of Sathya Sai Baba.

[00:21:57]Regarding Shirdi, there's a lot of controversy, we don't know much about him.

[00:22:01]But the Sathya Sai Baba was a recent one.

[00:22:04]He had a lot of powers.

[00:22:07]So, these Ashtasiddhis when we find they can create things, they can see time and place, they can transcend the time and place and go anywhere easily.

[00:22:18]It's very, very, very unimaginable.

[00:22:21]Gorakhnath used that.

[00:22:23]Dead people he would he would bring them back to life.

[00:22:26]Dead people he would revive. There are stories that Gorakhnath would revive a dead person.

[00:22:32]Oh my God.

[00:22:33]Of course, there is a Vedantic explanation for that also.

[00:22:37]We give in our classes, I've given already in my Kannada classes.

[00:22:41]So, there are some Vedantic explanation, that's why our Yogic powers can be easily explained.

[00:22:46]They are not against Vedanta.

[00:22:49]That's why Yoga Shastra can be studied by Vedantin.

[00:22:52]The religious theological expl- That's why Hindu theology is in keeping with the Yogic powers. Is in keeping with Vedanta, it doesn't is not opposite to Vedanta.

[00:23:03]It is not opposite to logic.

[00:23:06]Okay? Our theologies which we have in Hinduism various theologies concept of God and locas and prayers and meditations and all They have They are in keeping with logic means they are they mean some certain psychological transformations of the qualitative change they bring in you.

[00:23:26]So, with yogic powers they go with yogic knowledge.

[00:23:31]Yoga shastra they do they are not against it. They are not against Ayurveda. Ayurveda is a physical science.

[00:23:37]Yoga is a psychological science.

[00:23:39]Okay? Vedanta is a transcending everything.

[00:23:43]So, our theology is not against yogic science against Ayurvedic science.

[00:23:48]Ayurvedic is physical science we call.

[00:23:53]It is not against a physical science.

[00:23:55]Against is science psychological science. Psychology itself is a science.

[00:24:05]Yogic science.

[00:24:07]>> [clears throat] >> Therefore, there is a harmony between yoga theology that is bhakti shastra bhakti shastra yoga shastra Ayurveda tark shastra and Vedanta. These five are in harmony.

[00:24:21]They are not one against each other.

[00:24:23]They don't contradict. In fact, we have got scholars to study all these.

[00:24:27]We study Ayurveda.

[00:24:30]We study yoga.

[00:24:34]We study even astrology also.

[00:24:37]Most of these beta the betas are good good astrologers too. They know astrology then.

[00:24:42]All these swamis Shankaracharyas know astrology also then.

[00:24:52]So, astrology they study. Yogic they study.

[00:24:56]Yogic tantric some mystic supernormal the mind which which merges with the cosmic mind even that merging with the cosmic at different levels of cosmic mind again so whichever level you reach the cosmic level cosmic also there are some levels if you reach a certain level you merge your individual mind with the cosmic mind you get some powers cosmic powers power control over nature control over the society control over yourself one is controlling yourself Vedanta talks of controlling yourself that's all you need this much of Vedantic sadhana karma yoga bhakti you can control your own mind your own mind your own body should not bother you much but yogic powers go beyond that they start controlling the society they can dictate to society even yogic powers go to the extent [clears throat] of dictating the natural powers like pancha bhutas sun and moon stars uh what do you say earth water fire they control the they jump into fire fire doesn't touch them they they don't get burnt they dip they they they merge they they immerse in water still they can survive living in water they won't die they come out of water again so these are the things so that the the these natural powers natural powers they meditate use them in such a way that those powers don't affect them they can use those nature natural laws without coming under the laws so yoga works at natural level and so social level and individual level.

[00:26:55]Subjective.

[00:26:56]We call it Adhyatmika, Adhibhautika, Adidaivika.

[00:27:00]Okay?

[00:27:02]Yogic powers are So, our theology is not against this thing. It is not It is in harmony with yogic harmony with Ayurveda, medical physical science, uh harmony with Vedanta and everything.

[00:27:20]In fact, Indians are very good at harmonizing.

[00:27:24]We We look at anything you learn, when we see contradiction, we immediately question, why there is a contradiction? It should be harmonized.

[00:27:32]Even among the gurus, I tell you.

[00:27:34]Ramakrishna, Ramana Maharshi, Shankaracharya, though they talk of the same, but sometimes there are some differences.

[00:27:42]Some differences are there. Quite serious differences in their teachings.

[00:27:48]Some points, but still they know how to harmonize them.

[00:27:51]They talk from certain level, from certain angle, which doesn't go against with other ones.

[00:27:57]We harmonize because we love to see harmony. That's why we have an unbroken long tradition.

[00:28:04]Because as we have the many gurus, many sadhus, many mystics in this in this generation or in this last generation, similarly, we have such people from the time immemorial, from thousands of years. You always have odd gurus, odd sadhus, odd siddha purushas, odd yogis also come with some very strange powers and and Vedantins.

[00:28:27]Strange bhaktas.

[00:28:29]But we don't reject anybody. We don't call them as fake or uh shaitan and all that satanic and all. We don't call them. We include all yogis, all gurus, all bhaktas in Vedanta.

[00:28:42]We harmonize them. We explain them.

[00:28:45]Vishwamitra had powers. We hear in the Puranic stories in Ramayana. Vishwamitra had powers. He could do He could send people to heaven whomever he likes.

[00:28:54]Even that powers we accept.

[00:28:56]Vedanta explains if you study Brahma Sutra Bhashya particularly.

[00:29:00]Brahma Sutra Bhashya, Brihadaranyaka Bhashya Chandogya Bhashya Generally people leave out of Chandogya and Brihadaranyaka.

[00:29:10]Brihadaranyaka Bhashya, Chandogya Bhashya explain many of these points.

[00:29:15]These harmon- harmonizing points. Even Sutra Bhashya does.

[00:29:20]Many people don't study complete Sutra Bhashya. It takes a long time. Years together you have to struggle.

[00:29:25]Because it discusses all the Upanishads.

[00:29:28]All the Bhagavad Gita. All the topics of Vedanta.

[00:29:31]All the topics of Vedanta. It is interesting to study.

[00:29:35]After studying Brahma Sutra you feel that you have become omniscient. You know everything on the earth.

[00:29:41]You can explain everything on the earth.

[00:29:43]Amazing.

[00:29:45]Karma, Upasana, Yogi, everything you understand.

[00:29:54]Therefore, when mind individual mind gets connected to a cosmic mind. Even in cosmos there are different levels.

[00:30:04]Certain level of cosm- cosmic means collective. Certain level of cosmic you get that level of mind power.

[00:30:11]Under your control.

[00:30:13]Then still you can go to the higher.

[00:30:15]Still going. Highest one is Brahma.

[00:30:18]That's why Brahma Loka is the highest cosmic mind.

[00:30:22]When we say cosmic it is related to individual.

[00:30:26]So a small part of individuality remains.

[00:30:30]You can't totally remove it. If you remove individuality cosmic also goes.

[00:30:35]There is no individual and cosmic.

[00:30:38]Individual and cosmic both are relative.

[00:30:41]Okay.

[00:30:45]You can't have absolute. In absolute, neither you are individual nor cosmic.

[00:30:51]That is Brahman.

[00:30:53]Vedanta Brahman is a really great is absolute. You can't call even great because great and small is again comparison.

[00:31:00]It is incomparable.

[00:31:02]You can't compare.

[00:31:04]There is neither great nor small.

[00:31:06]It is It is It is beyond all measurements of high and low.

[00:31:10]Therefore, Brahma Jnani is neither great nor small. He's everything.

[00:31:14]He's incomparable.

[00:31:17]Absolute is incomparable. Neither high nor low.

[00:31:21]That's why Anu Aniyan Mahato Mahiyan Upanishad says Kathopanishad.

[00:31:26]He's the higher than the highest and smaller than the smallest.

[00:31:30]It's a very strange way of talking. It's a very interesting.

[00:31:35]In Kathopanishad, even Upanishad mantras talk about this absolute and then powers and yogi and meditation and bhaktis.

[00:31:44]Whatever levels you achieve, then talk of absolute Brahmans.

[00:31:48]Upanishads of Katha, Taittiriya, they also talk all these different levels.

[00:31:56]Therefore, Brahma Loka is mind transforms into a large one. It feels that you are one with the cosmic one.

[00:32:05]One with me One with me means you are a part of You don't become really one. You become a part of a cosmic one.

[00:32:12]You share that You become a member of the cosmic one. You become one of the members of a cosmic one. You remain a small particle small one, but still individuality remains when you go to Brahma Loka. Remember that.

[00:32:24]Even that much of individuality, even the smallest individuality, is falsified because neither good and bad and high and low.

[00:32:34]Neither near and far.

[00:32:37]Neither near nor far.

[00:32:39]Nor short nor long.

[00:32:41]Neither good nor bad.

[00:32:42]Nor small nor high, big.

[00:32:45]Neither lowest nor highest.

[00:32:47]All measurements, all divisions, all comparisons, contrasts dissolve into absolute.

[00:32:54]That is Brahman.

[00:32:56]That's why we use the example of deep sleep.

[00:32:59]Deep sleep is an experience.

[00:33:01]If you contemplate on that, more and more, more and more, this waking mind becomes one with deep sleep.

[00:33:08]That means it transcends all this relatedness.

[00:33:11]The waking mind is the problem because that is relative.

[00:33:16]So, more and more you contemplate deep sleep, you you are unable to handle deep sleep.

[00:33:20]The waking mind cannot handle it.

[00:33:23]It cannot categorize it.

[00:33:25]It cannot explain, it cannot categorize, it cannot measure.

[00:33:31]Right?

[00:33:32]It cannot relate to The waking mind cannot relate to deep sleep experience because deep sleep is absolute.

[00:33:39]A relative thing cannot relate to absolute.

[00:33:42]Because if a relative thing, a small thing, if starts relating it, relating to it, it falls within the relativity.

[00:33:50]If it tries to relate to something, it falls within the relativity.

[00:33:55]But absolute is absolute where no relativity, no relation exists.

[00:34:00]Therefore, absolute transcends transcends and falsifies all relativity.

[00:34:06]Absolute is absolute. That's all.

[00:34:09]There is nothing compared to it.

[00:34:11]Therefore, relative vyavaharika and paramarthika, they are not like this.

[00:34:18]Vyavaharika and paramarthika are not relatives.

[00:34:26]Therefore, heaven is slightly better than human world.

[00:34:31]It involves a qualitative change.

[00:34:37]And also mind travels. There is a psychological distance is there.

[00:34:43]There is a psychological distance.

[00:34:45]Psychological space is there.

[00:34:48]Okay?

[00:34:50]You travel from one location to another location in the psychological space.

[00:34:57]Psychological distance.

[00:35:00]And qualitative travel. But Brahma Loka distance is very much less.

[00:35:07]It is an absolute It is a whole cosmic, not absolutely cosmic.

[00:35:15]So, it is a more of a qualitative transformation.

[00:35:21]You will be including all space, all time.

[00:35:26]You are the time.

[00:35:28]You don't transcend the time.

[00:35:30]You have a mild time.

[00:35:33]Time and space will be there very at the border at the edge of it, very little.

[00:35:38]Very little time, very little space.

[00:35:41]At the border at the edge of it.

[00:35:44]Now, you can understand this things a psychological time.

[00:35:47]When you are suffering, when you are in pains you feel the physical time, the chronological time.

[00:35:56]Our spot Our It looks that if you are suffering from pain and an accident there was no pain killer, no sleeping tablets. So, it was a small village.

[00:36:06]I had to live like that days together.

[00:36:08]They left me on the ground.

[00:36:10]They left me, put on the mat, and put put me on the ground.

[00:36:14]No sleeping tablet, no paracetamol.

[00:36:16]There was a high fever in body. I had to live like that.

[00:36:20]Hours I would feel that whole night has passed.

[00:36:24]The attendant I would ask him, "What time is it?"

[00:36:27]I feel that whole time passed, whole night passed. He says only 1 hour 1 hour.

[00:36:33]I feel so whole night passed and you mean only 1 hour?

[00:36:38]When you are in pains, modern medicine allopathy has brought sleeping tablet, pain killers and all that.

[00:36:50]We had to suffer all that.

[00:36:53]We had to go through.

[00:36:56]Anyway, there was some Ayurvedic pain killers also, but I think we didn't have even that.

[00:37:02]There were Ayurvedic pain killers, too.

[00:37:04]Ayurvedic sleeping, too.

[00:37:06]But we didn't I didn't have even that up.

[00:37:08]We had to just drink water. I couldn't eat food.

[00:37:11]Not even drink little water and just not sleeping, only sitting whole night sitting.

[00:37:26]So, when there is a pain, the thing your mind feels that you have lived a long more time.

[00:37:35]But you actually look at it, it will be half an hour.

[00:37:37]Or maybe 10 minutes.

[00:37:40]10 minutes or half an hour looks like hours together, days together.

[00:37:44]Because the pain psychological When you have a pain, psychological time stretches. It looks long time.

[00:37:52]When you are happy and pleasant mode, your time looks very short.

[00:37:57]This is what I'm calling psychological distance.

[00:38:01]Okay?

[00:38:02]Swarga is a psychological distance.

[00:38:08]The time scale is different.

[00:38:10]You have a little pleasant life.

[00:38:12]The time passes. You have a conscious of time. Time means it change. You are conscious of time, but not so painful as you find in this world.

[00:38:21]In this world, there is a lot of pain.

[00:38:23]Time passing is very difficult.

[00:38:26]Huh? Time looks so stretching lot.

[00:38:30]But there, time passes a little easy.

[00:38:34]Months Month looks like a day.

[00:38:38]That's why this that that that time of Swarga is different.

[00:38:43]Huh?

[00:38:44]One month looks like one day.

[00:38:48]One month looks like one day. You see that? That's why we have the scale of time.

[00:38:52]Discussed in in Upanishads, even Puranas. Paksha Paksha, you know the fortnight.

[00:38:59]Paksha.

[00:39:00]Fortnight of a month. We have an Indian calendar, one fortnight of a month.

[00:39:04]Second bright fortnight, Shukla Paksha and Krishna Paksha.

[00:39:08]And dark fortnight and bright fortnight.

[00:39:11]These are the days and nights of Swarga Loka.

[00:39:15]So, one month is equal to one day.

[00:39:17]That means your mind lives in a very pleasant, joyful mood.

[00:39:22]That the change of the change of a time the passing of time or the change will be will will will pressurize you, will give you pain less.

[00:39:34]You you are not aware of the change. You are not aware of the passing of time.

[00:39:38]You have really passed. Compared to Manushya Loka, this human world, heavenly world has got a different scale of time. That means your mind has transcended to a slight quality Qualitatively, it has gone to a a different level.

[00:39:53]That's why we call it a Loka.

[00:39:55]People say, "Oh, they are all blind beliefs." No, we don't call them they are blind beliefs. Worlds are there.

[00:40:01]People say these are all superstition.

[00:40:03]Oh, this is too much.

[00:40:05]Talking that heaven is a superstition, Brahma Loka superstition. All this is only a childish thinking to call it a superstition. See, I'm explaining you.

[00:40:15]Mind can live at different scales of time.

[00:40:18]One is a human scale.

[00:40:21]And there is still lower scales are there. That is an animalistic animalistic scale or even a hard life, much more painful life you live. You have a still different scale of time.

[00:40:35]Here is a human scale of time.

[00:40:37]When you go to Swarga, you have got a still higher scale of time where time passes a little more pleasantly. When you go to Brahma Loka, you would not know the time at all.

[00:40:47]Very little very little.

[00:40:50]Years pass. You You When year comes, you feel that one day has passed.

[00:40:57]Uh you you are not aware of the time at all.

[00:41:00]Because Brahma Loka years one year Uttarayana Dakshinayana we call it. Six months.

[00:41:12]Six months is a daytime.

[00:41:16]Six months is a nighttime. Means if compared to the human time, human's time means human scale of human mind with a scale of time. It lives [clears throat] a certain level, certain scale.

[00:41:30]That's it. See, whatever scale your mind lives in, we are called that Loka.

[00:41:35]That world you live. That's why have you heard Shankaracharya when he defines what is Loka. Lokyate anubhuyate iti lokaha. This is how Shankaracharya defines. Lokyate anubhuyate iti lokaha.

[00:41:47]Loka is an experience, a level of experience, a certain scale of time, a scale of uh uh how you are how you experience pain and I mean suffering and joy.

[00:42:03]If your pains are of lesser type, your suffering is of lesser type. If suffering is of into more intense, then you come to a lower world.

[00:42:14]If your suffering is of lesser type, joy is of higher type, you have a higher world.

[00:42:19]See, this is It is a mind, the nature of mind, the quality of mind that experiences that level of my loka.

[00:42:27]That's why we have got different lokas.

[00:42:30]Our Our shastras talk of 14 lokas. Have you ever heard?

[00:42:33]14 lokas.

[00:42:36]You say, "How are they?" People ask me, "Do they exist, Swamiji, this heaven and hell?" Why not? When we have this world, why can't we have another world?

[00:42:44]This world is also a one one scale of mind only, one level of mind.

[00:42:49]When we have a one scale of mind, one level of mind, the mind can have other levels, higher levels, lower levels.

[00:42:57]Then the absolute is when you transcend the mind, you have no mind at all.

[00:43:00]Manaso amani bhave, Gaudapada says.

[00:43:03]When you become no mind, you have no mind at all, you become pure consciousness. Then that is absolute Brahman.

[00:43:11]But you have a purest mind.

[00:43:15]Purest mind in Brahmaloka.

[00:43:17]Brahmaloka is a highly purest mind. So, the time passing you would not know at all. Very little you know. Therefore, long time looks like very quietly passing, peacefully passing. Therefore, Brahmaloka people love it.

[00:43:33]People love Brahmaloka and want to go there.

[00:43:36]There are many points to be discussed like this. Anyway, I think I chose the wrong place and discussed them. They have to be discussed in the Upanishads and Brahma Sutra. Anyway, we are discussing some prakriya.

[00:43:47]Okay. If you listen to my Upanishadic talks, uh my my other Brahma Sutra talks, there I will discuss all these things. Anyway, I will discuss in my Kannada talk.

[00:43:58]Anyway, >> [clears throat] >> Okay, we will we'll discuss here.

[00:44:02]Uh so, each We have to discuss that Brahma relative and absolute. Regarding that point make help you to understand the absolute and relative I told that.

[00:44:13]So that absolute is Brahma.

[00:44:17]So when you are talking of absolute Brahman then the world is not there. Not there means world doesn't exist as a separate it merges into Brahman it becomes a Brahman alone there's only one non-dual.

[00:44:30]Then we have to say Brahman is no cause.

[00:44:34]It is not a transforming cause.

[00:44:36]It is a truth underlying truth of the universe. It is not a transforming cause.

[00:44:43]Because there is no product there is no transformed. World is not a transformation of Brahman.

[00:44:48]Brahman is not a transforming cause modifying cause and the world is not a modified effect.

[00:44:56]So this idea of modifier and modified doesn't exist cause and effect.

[00:45:01]Brahman is not a modifying cause. World is not a modified effect. Then what it is it's only appearance.

[00:45:09]Appearance means what?

[00:45:11]It's a It's It's only a wrong angle of looking a misunderstanding a wrong thought that's all.

[00:45:17]So collect it the wrong thought come to the right standpoint that you you you you falsify the mind.

[00:45:23]That means you you come to the consciousness.

[00:45:27]You take the stand of consciousness.

[00:45:29]Consciousness is no relative. Mind is a relative.

[00:45:33]You drop all relativeness.

[00:45:36]Then the very mind is consciousness. In fact mind and consciousness are not two.

[00:45:43]Consciousness is Brahman mind is the world.

[00:45:46]How do you relate to them?

[00:45:48]The same consciousness looked from relative is called mind.

[00:45:52]When the mind transcends its relativeness the same mind is consciousness is sakshi.

[00:45:59]Mind and consciousness are not two things.

[00:46:02]Consciousness looked from relatedness is mind.

[00:46:06]When the mind loses its relatedness, mind ceases to be mind, it becomes consciousness.

[00:46:12]It becomes means it is understood as consciousness.

[00:46:15]So, the mind and consciousness are not two.

[00:46:18]They are two angle of looking, two levels of looking. One is a relative, another is absolute.

[00:46:24]They are not parallel, not it.

[00:46:26]As long as you are relative, you think of absolute.

[00:46:29]Once you understand absolute, there is no relative, there is only one absolute.

[00:46:33]Mind doesn't exist.

[00:46:36]Okay. Therefore, for the absolute Brahman is called Ajata.

[00:46:41]Actually, Upanishad says Ajatavada.

[00:46:47]But from the empirical standpoint, Vyavaharika standpoint, Vyavaharika standpoint means you have to do perform rituals and do meditation, go to Brahmaloka, go to heaven, or even this physical world, human world, Manushya Loka also, you have to get experiences. Because even this even this human world follows certain laws.

[00:47:08]Following those laws and getting the result of them, you you follow the laws properly in a in a better way, in a mature way. That is called living a life of Dharma, living a life of values.

[00:47:21]Living a life of Dharma and values is following these laws and you get a positive result and good result.

[00:47:32]Okay. Therefore, for the relative world, what do you say?

[00:47:36]Is Brahman the cause or not?

[00:47:39]So, a person who is looking at the world as a normal human being with the time and place and object and cause and effect, everything you are seeing, taking them to be real. You have not questioned them, you have not transcended them, you have not gone deeper into them.

[00:47:54]You means a an ordinary man.

[00:47:56]So, such an ordinary man to account for his व्यवहारिक life, it's an empirical life of cause and effect and time what do you call this rituals and then doing good, virtuous actions and getting punya papa and all that.

[00:48:12]For such person, they say okay, Bhagwan is a cause, then we have to say Paramatma is a cause.

[00:48:19]You are accepting Paramatma is a cause, yeah, for sake of him, a tentative acceptance.

[00:48:26]Because you have to account for his his appearance, his perception of the world.

[00:48:32]He takes, he perceives the world and lives within the world.

[00:48:37]And he lives within the world as a subject object relatedness, he's an individual with cause and cause and effect and time and place and everything, object. There are qualities of the objects and all.

[00:48:48]Such person, for such person we say the same Paramatma appears as a world through his Maya power.

[00:48:55]Through his might power, might power means his power to appear, that's all. There's no power.

[00:49:02]Power to appear as many things.

[00:49:04]Therefore, we say it is only an appearance.

[00:49:09]This is accepted as a concessional answer for sake of empirical world, for karma kanda.

[00:49:17]Because the person who lives a life of dharma and wants the result of action, do good, go to heaven and then Brahma loka and all that, he doesn't question the reality of the world.

[00:49:29]It doesn't occur to him.

[00:49:31]It's It is like a person who lives in the dream, it doesn't occur to him that it is a dream, it is a false and all that. He lives like normally like any other person.

[00:49:40]He doesn't question, it doesn't occur to him. Even if you tell him he ignores it, he doesn't take it seriously.

[00:49:46]Even if you say all that is a dream, it is not, you know, he doesn't take it seriously, he doesn't listen to you.

[00:49:51]He lives He lives at a a level.

[00:49:54]Time and place and his own world.

[00:49:56]Okay.

[00:49:57]Such person, he asks, "Who is the cause of this world?"

[00:50:01]Cause means who is the controller of the world? Who is the maintainer of the world?

[00:50:06]Who manages the entire world? Means who manages the entire laws of the world?

[00:50:11]Entire laws of the world and me and etc. Who governs all these things?

[00:50:16]Then you have to say yes.

[00:50:18]The same Brahman is the governor of the world, the ruler of the world.

[00:50:25]He governs, he rules.

[00:50:27]So, here Vyakhyanakaras say the Vyakhyanakaras use Brahman and Ishvara as two separate words.

[00:50:37]Two sep- two separate things, two separate entities. Ishvara is a lower entity, Brahman is a higher entity, they take it. Brahman is absolute, Ishvara is lower entity.

[00:50:49]We say they are not two entities.

[00:50:52]Same Brahman looked from relative, you call it is a ruler, that's all.

[00:50:58]Rulership is a relative expression of the same Brahman.

[00:51:02]Brahman doesn't come down to another level. These Vyakhyanakaras put Ishvara is a lower level, Brahman is higher level.

[00:51:10]In Shankara's usage, in Shankara's expression, in his Bhashyas, he uses Ishvara and Brahman synonymously and interchangeably.

[00:51:21]Because he never felt they are two words, two separate words conveying two different ideas.

[00:51:27]Shankara did not treat them as Brahman as higher level and Ishvara is a lower Brahman, lower Ishvara, he did not call them.

[00:51:36]Vyakhyanakaras say see two things.

[00:51:40]They say one is Ishvara is one, Brahman is another.

[00:51:44]Brahman is Nirguna.

[00:51:46]Ishvara is Saguna.

[00:51:48]This is what they put.

[00:51:49]Who vyakhyanakaras?

[00:51:51]Then they don't Mhm.

[00:51:55]fluctuating.

[00:51:57]They put fixed names, fixed meanings for Ishwara and Brahman.

[00:52:02]Brahman is purely nirguna.

[00:52:04]Ishwara is only saguna.

[00:52:06]See.

[00:52:08]This is the fixed interpretation they have.

[00:52:11]Nirguna and saguna.

[00:52:13]Okay?

[00:52:15]Brahman is absolute.

[00:52:20]Ishwara is relative.

[00:52:22]They say.

[00:52:24]Mhm.

[00:52:26]Ishwara is saguna. Ishwara is a ruler.

[00:52:30]Brahman is no ruler.

[00:52:37]So, these two levels they accept. There are two Brahmans.

[00:52:41]Two levels of Brahman.

[00:52:43]Two But here Shankara uses, they are not two levels.

[00:52:48]Standpoint you take it.

[00:52:50]If you see the Brahman with reference to the world, he himself is called a ruler.

[00:52:55]And when you see Brahman as Brahman by falsifying the world, he himself is Brahman.

[00:53:00]So, Brahman, Ishwara, Ishwara, Brahman, these two words are used interchangeably.

[00:53:06]Okay? By Shankaracharya.

[00:53:10]Why do we have to discuss? These are all technical things. Is it Vedanta?

[00:53:14]We We use these technical expressions because people come, people study Vedanta for Shankarites' book.

[00:53:23]And fill up those fixed meanings.

[00:53:26]Ishwara is a fixed, Brahman is fixed meaning.

[00:53:29]Ishwara is always relative to jiva, relative to the world.

[00:53:34]Okay?

[00:53:37]Then second point they say, or third point I have to say.

[00:53:40]One is Ishwara according to Vyakhyanakaras.

[00:53:44]Commentator, post-Shankarites.

[00:53:47]Oh, sorry. Just a minute.

[00:53:49]One is Nirguna-Saguna difference.

[00:53:52]They put Nirguna fixed and Saguna fixed.

[00:53:56]One is Saguna Brahman, another is Nirguna Brahman.

[00:53:59]What Shankara says is Nirguna Brahman and Saguna Brahman is not a fixed one.

[00:54:03]One is always Saguna Brahman, one is always Nirguna Brahman. There is no such a thing like that. The same Brahman called along with Saguna, without Saguna. It's a way of looking. It is a Brahman is same.

[00:54:17]There are not two Brahmans, two levels of Brahman. It is the same looked from different.

[00:54:24]Depending upon how you take it.

[00:54:27]If you take it absolute is absolute. If you take it relatively sense is relative It depends upon how you take it. But Brahman himself has no two levels.

[00:54:38]Post-Shankarites have created two levels.

[00:54:43]So, they put Ishwara is always Saguna.

[00:54:46]Brahman is always Nirguna. No.

[00:54:48]Shankaracharya uses Nirguna Ishwara, he calls.

[00:54:52]Saguna Brahma uh Saguna Brahma. Nirguna Ish He uses Brahma as an Ishwara as That means Brahma na Brahma with gunas and Brahma without gunas.

[00:55:02]He uses Ishwara Brahma as interchangeably or synonymously.

[00:55:07]Only he explains in what standpoint they are talking.

[00:55:11]In When he is Nirguna, absolute is aja asat. Third point is when Brahman is aja, non-dual.

[00:55:20]He is aja means unborn, no, not transforming.

[00:55:24]Means he doesn't He's not a cause of the world.

[00:55:29]Brahman is not a cause of the world.

[00:55:31]They put Vyakhyanakaras put like this.

[00:55:34]Brahman is not a cause of the world, then he's non-dual, advaita.

[00:55:41]Then that Ishvara is Ishvara is dvaitam.

[00:55:45]And Ishvara is the cause of the world.

[00:55:48]Karanam.

[00:55:49]Ishvara is jagat karanam.

[00:55:52]They call saguna Brahma, saguna Ishvara is jagat karanam.

[00:55:58]Shankaracharya doesn't say that.

[00:56:00]I think he he it it might confuse you, that's why I'm repeating again and again and again, so that you won't get confused.

[00:56:07]So, ajam when they say, they call it absolute Brahma.

[00:56:12]The cause is a separate Brahma, they call only use the word Ishvara.

[00:56:16]But Shankaracharya says, same Brahma is the cause of the world also.

[00:56:21]Same Brahma is ajam, same same Brahma is non-dual, same Brahma is cause of the world.

[00:56:27]That means Ishvara Brahman words he uses interchangeably, only standpoint issues.

[00:56:33]When you talk of this standpoint, yes he says, when you keep the world and look at the Brahman, then call it cause.

[00:56:40]When you look at the Brahman as a Brahman, then there is no world apart from him, there is only non-dual.

[00:56:44]It is only how you take it, how you look at it.

[00:56:48]That's all. There is no fixed that Ishvara is always a cause alone. And the Brahman is always causeless, means he's a no cause, no transforming, no he he's a changeless one, he's a non-dual.

[00:57:01]This is post-Shankarites put a fixed meaning.

[00:57:05]If you come with a fixed meaning and write the Adi Shankara Bhashya, you get confused.

[00:57:10]That's why we have to explain. It is only a scholarship, it is only a pedagogy.

[00:57:14]That means it is a way of explanation.

[00:57:16]Uh but you have to keep this in mind while studying directly Shankara Bhashya.

[00:57:22]Because the post-Shankarites reinterpreted Shankara Bhashya, ignoring Shankara's his own way of using the words.

[00:57:31]They they fixed them Ishwara and Brahma, two separate.

[00:57:36]Shankara uses them interchangeably.

[00:57:39]So, same Brahman is called if you take it with a gyanam as absolute Brahman.

[00:57:45]Same we look with the reference to what is a cause of the world.

[00:57:49]But just because you call him cause of the world doesn't mean he's lower than Paramatma.

[00:57:55]See, just because you call him cause of the world doesn't mean he's lower than They say he's a cause of the world is lower than Brahman. No, he's not lower.

[00:58:04]He's the same. Same Brahman.

[00:58:09]I just read out the sentence here.

[00:58:11]I think time I have taken a long time.

[00:58:13]Definitely 8 minutes.

[00:58:16]From the Because this 10th point Swamiji is taking as a one misunderstanding, the one misconception, but I tell you within this 10 point to one two three two three point two three misunderstandings are involved.

[00:58:29]Okay? From the empirical standpoint, however, Brahman is Ishwara, the Lord.

[00:58:35]Same Brahman is the ruler of the world.

[00:58:39]Ruler is not a lower level of Brahman.

[00:58:42]He's the same Brahman. He's the ruler.

[00:58:44]Okay? Who Who rules over all the jivas and individual self.

[00:58:49]Who rules over all the jivas, rules the cosmic laws, all the laws of the nature.

[00:58:55]All the laws of nature, nature, laws of the nature, jivas, and their activities, their minds, he rules over all of them.

[00:59:04]From this point of view, Brahman is described to be ah So, same Brahman is called omniscient, omnipotent, Sarvajna, Sarva Shaktiman.

[00:59:17]Okay?

[00:59:18]Sarvajna, Sarva Shaktiman.

[00:59:22]And eternally pure and all this.

[00:59:25]Some interpretations of Shankara I just read one more sentence of Swamiji.

[00:59:30]Some interpreters of Shankara, that means post Shankarites, have been misled by the use of the word Ishvara.

[00:59:38]Seeing the ruler, the word Ishvara means ruler.

[00:59:42]By by by listening to the word ruler, you think that it is a relative term.

[00:59:47]But Shankaracharya uses He calls Ishvara as an Advaita Ishvara.

[00:59:52]So, people get confused post Shankara.

[00:59:54]Ishvara is not Advaita. Ishvara is a ruler, he's a relative. Relative to the world, relative to Jiva. Advaita is only Nirguna Brahman.

[01:00:02]But Shankaracharya calls Advaita Ishvara.

[01:00:07]But that means Ishvara Brahman he's using synonymously.

[01:00:13]Therefore, in that various context you have to take him either he's a ruler as he's a cause of the world or he's a no cause.

[01:00:23]These are all little at different standpoints. Uh you have to keep this in mind. I think it needs one more one more one more talk to explain.

[01:00:34]Uh we'll explain.

[01:00:36]So, which is the next class. Which is also used to denote Saguna Brahman. One more thing is They call Saguna Brahman is an Ishvara. Nirguna Brahman is Brahman and Nirguna Brahman. But Shankaracharya doesn't call Saguna Brahman as a separate as Saguna Brahman is Ishvara. Ishvara is not Saguna Brahman. Ishvara is Advaita.

[01:00:58]Then with if you if you take the Brahman with qualities is a Saguna.

[01:01:06]But if you don't use qualities is the same Brahman.

[01:01:09]Same Brahman, not a higher level, another Brahman.

[01:01:12]Another level of Brahman, okay?

[01:01:15]Therefore, Brahman with qualities to be meditated upon. In consequence of this misconception, they've invented theory that knowers of Brahman because of this what happens, they thought that Ishvara is a ruler, he's a Saguna and the cause of the world, three.

[01:01:32]Ishvara is a ruler, Saguna and the cause of the world, three.

[01:01:38]Saguna, ruler and cause of the world.

[01:01:44]Okay.

[01:01:50]Because of these three, uh they started telling that those who understand Ishvara will reach only the relative Ishvara only, relative Brahman. You won't reach absolute Brahman.

[01:02:04]This is what they thought.

[01:02:07]Knowers of Brahman become one with Saguna Brahman, qualified Brahman, in the first instance, and that the final merging in the absolute Brahman takes place only after all the Jivas have the attained this this uh initial freedom.

[01:02:25]E- every Brahmagyani attains first Saguna Brahman. When all the Jivas become Brahmagyanis, then the world completely ends, comes to an end, then all of them become Nirguna Brahman, non-dual Brahman.

[01:02:41]These two stages of moksha, first Saguna Brahman and later Nirguna Brahman, this is wrong. Shankaracharya doesn't put it.

[01:02:49]And then he doesn't call Saguna Brahman separate, Nirguna Brahman separate. Uh Same Brahman with quality, same Brahman without qualities, that's all.

[01:02:59]You are using qualities, that's all.

[01:03:02]Brahman is one.

[01:03:04]Therefore, Jnyani attaining uh Saguna Brahman is wrong. Such a thing doesn't exist. Okay?

[01:03:16]That the knowers of Brahman become one with qualified Brahman in the first instance. This is wrong because nowhere Shankaracharya stated it is against Upanishad, against the logic, against everything. Okay, I think one sentence I'll finish, one or two sentences, so that this this this topic will be finished. Okay. That this doctrine is altogether foreign to Shankara Bhashya.

[01:03:42]Becomes crystal clear when it is observed that Shankara uses Sarvajna, Sarva Shaktiman, Sarvatma, Eka, Advitiya, Ishwara all are used synonymously.

[01:03:53]Sarvajna, Ishwara, Brahman, Karanam all he uses synonymously.

[01:03:59]Okay. Ishwara is also Parameshwara.

[01:04:02]Ishwara, Parameshwara all that's synonymous. Okay. This much we have This 10th point is concluded.

[01:04:12]About the 10th point if if a small point is remaining that we'll discuss tomorrow and then proceed with the 11th point.

[01:04:20]Okay. Om Shanti Shanti Shantihi. Hari Om Shri Gurubhyo Namaha. Hari Om Tatsat.