Ombhadram Karnebi Shrinuyaamadeva,

Bhadram Pashya Makhshabhya Jatraha,

Stirae Rangay, Stushwagam Sastanubhi,

Vyhyahyahyahyahahyah,, Svastina Indra,patirdhadhātu

Oam Shantayshanty Shantihantih

Come to Karika number 17 or 18 we are doing the 18th one yes carica number 18. We were doing the 18th one. Please repeat after me.

We kalpovinivorteta.

We kalpoh, vii varteta.

Kalpito yadikinakhet. Kalpito Vinivarteta, Kalpito, Yadikethyaehyaehyaehahdhyae,

Ophaehahdhae am wadho,

Opadeshahdhahyam vydihytamna vidyate.

Gyate dvaitamna Vidyate, Gyaethe Dwayatamna Vidyathe

This difference, duality, or he has translated here as diversity,

would disappear if it had been imagined by anyone, this kind of talk, that means this kind of instruction based on duality,

duality of teacher and the taught, knower and the known,

and you have to know yourself as Brahman, it all sounds like duality.

So this kind of talk which seems to be based on duality is for the sake of making teaching possible.

In the condition of ignorance we use this kind of teaching, we make use of duality, though we know that ultimately duality is false.

So this kind of talk is for the sake of making instruction possible.

Duality ceases to exist after realization.

When the truth is realized, when the reality is realized, then duality ceases to exist.

So this is what has been said. What does it mean?

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