Mandukya Upanishad, Class 76
Beginning from 75th verse to 86th verse, Gowdapadah is defining samsara karanam and moksha karanam. Samsara karanam is my ignorance of my higher nature of Thuriyum and because of that I identify with the lower nature, viswa or taijasa or pragya. Disowning higher nature and owning up lower nature is the reason for samsara. This is similar to dream state, when we disown the higher nature and identify with dream individuality and go through the up and down of the dream.
It is not enough that we know thuriya swaroopam, gyana nishta is also required because even after gaining knowledge we will have to transact with the world because of prarabtha. When I confront the world, I forget the higher nature and identify with the viswa the waker, from the standpoint of the waker, jagradh prabanja becomes very real and sathyam. The moment I forget thuriya nature, raga dwesha gets activated and they will overpower. Even a maha gyani will become a maha agyani. One should be extremely alert when raga dwesha takes over and remember the jagradh prabanja is mithya and I am playing transient roles I am playing because of prarabtha. If this is not practiced, we will slip down very easily. Not only this slipping happens lay person, this also happens to philosopher. Philosophers are lost in concept and lay people are lost in worldly thing. Concepts and worldly things are anatma.
- Asthi conccept
- Nasthi Concept
- Asthi nasthi conccept
- Nasthi nasthi concept
All are anatma and the only absolute truth is thuriyum or advaidam. Truth is not a concept, but it is a witness of all concepts.
If you get carried away and lost in these four concepts, the concepts alone will be there and I the atma will be forgotten. Thuirya is forgotten because of our extroversions. When we say atma is nirgunam we try to conceive how that nirgunam will look like. We try to make nirguna as another concept or attribute. Similarly, we try to experience advaidam; that very try itself or experience is dwaidam. We try to make all concept as a concrete objects (outside) or an abstract object (inside), all the while getting away from the truth. Therefore, never conceive the truth or object. It is I the consciousness principle.
That is why in vedanta, we use a word and then negate that word. First, we define atma as nirguna and negate the word nirguna. When a person is in dwaidam we introduce the word advaidam, then negate the word advaidam. Similarly, savikaram and nirvikaram. Real atma is free from all concepts; all concepts are in the form of thought. Atma is chaithanyam and thought is vyavakarika sathyam and chaithanyam is paramarthika sathyam. Chaithanyam is not affected by any thoughts.
Vedanta is not a system of philosophy. All philosophies are vyavakarika sathyam; vedanta knocks off all other system of philosophy and introduces atma which is not affected by any philosophy. Vedanta is the negation of all systems of philosophy and transcend all those systems and abide by my true nature. Whoever understands this alone has total vision.
The glories of vedanta:
- Omniscient status: Thuriya gyana prabthi is as good as omniscient. Any particular knowledge I gain in other field I gain knowledge only that field. All other knowledge is para vidhya; atma gyanam is apara vidhya (mundaka upanishad). Knower of atma has known everything in creation. Everything in creation is nothing but one atma plus different nama roopa. Therefore, atma gyanam equals to sarva gyanam.
- Brahmin status: Brahmanyam padham: The real brahmanaha is the one who knows brahman or brahma gyani. Through this knowledge I become real brahmanan.
- Brahma prabthi: Advaidam prapa: I accomplish brahman. I attain brahman itself. With no boundaries; space wise or time wise.
- Poornatvam: Free from the desire to become someone else. The desire for change or the struggle to become someone else is samsara.
All actions done by a gyani after getting gyanam is done to fulfil the wishes of others not for his own.
Before gyanam, one struggles to acquire and retain the qualifications. After gyanam, all these values will be there as his natural swaba. (Vairagyam etc.)
- Vinayaha or amanitham: Humility.
- Samaha: Mastery over the mind; this is no more struggle for him
- Dhamaha: Mastery over sense organs because it is ingrained in him
When all the values are there in the mind, they will be expressed in the form of a balanced mind or a stress-free mind. He is caring but at the same time carefree. This mental equanimity is jiva mukthi; natural values or natural sadhana chathushta sambandhi.