Om, Bhadram Karni Bhaarhyaamadeva, Bhadram Pasha Bhirya jatra, dewa hityy shanty shanty

So So, we are on the fourth chapter and just to catch upon what has been happening, just a minute.

Yes, just to catch upon what has been happening, Gaurapada has been dealing with a number of opponents to his non-dualistic philosophy,

and the last one he tackled was the Buddhist subjective idealist, Buddhist Vigyanavadi,

you know, the one who thought that everything is within consciousness.

So he used the arguments of that Buddhist to defeat the other Buddhists

who think that there is a world outside of consciousness. So that realist approach is refuted

by using the arguments of the subjective idealist. And then finally, in verse number 28, chapter 4, verse number 28, I think this is where we stopped last time.

So there he now refutes the Buddhist idealist directly.

The only difference, the major difference between the Buddhist idealist and the

Adwaita, Gaurapada's own position, is this. Gaurapada also considers everything to be within

consciousness and the Buddhist idealist also considers everything to be internal or within

consciousness. There is no external reality. So why would Gora Pada want to refute the Buddhist idealist, the Vigyanavadim?

Because the Buddhist idealist considers consciousness to be momentary,

arising and then dying, and then another consciousness, momentary, moment to moment,

flashes of consciousness are coming and going.

And that they think is the correct description of

reality and in each flash of consciousness is the content of that consciousness so this is what we

talked about last time i think we talked about some of the arguments against it basically in the

28th verse godapada says that consciousness is not born oh Buddhist you are saying that

consciousness is born and dying moment to moment every moment consciousness

born and it dies and next moment anew consciousness comes up again now that is

...