The verses 40 to 47 discuss the final topic of advaita prakaranam, nidhithyasaam. In the first two verses, we get the introduction to nidhithyasanam. The primary benefit of self-knowledge is discovering that I am thuriyum; I the Sathya thuriya chaithanyam is never affected by the three maya sareeram. Moksha is not an event, but it […]
Swami Paramarthananda discusses Sādhana Catuṣṭaya Saṃpatti (Fourfold Qualifications) , in many classess1. I have compiled this document based on Swamiji’s teachings of these classes. In the Karikas to Mandukya Upanishad, Gowdabadhachariyar advises us to give maximum effort to Sādhana Catuṣṭayaṃ. This document describes Sādhana Catuṣṭayaṃ and the ways to improve Sādhana Catuṣṭayaṃ. (more…)
Handling the mind is called amani bavaha or mano nasaha; atma gyanam helps in two ways: The mind does not see duality as sathyam and it sees it as mithya. Then the mind does not create any problem. Ignorant and problematic mind is dissolved by atma gyanamWhen the whole duality is seen as mithya, it […]
Atma Gyanam is the solution to the problem of samsara caused by mind. Gowdapadha has pointed out since the ignorant mind is the cause of problem, by interpreting the world improperly, the solution is to tackle the mind by atma gyanam. Atma Gyanam solves two problem. It converts ignorant mind in to wise mind which […]
Up to 30th verse, Gowdabadha established thuriyum is kariya karana vilakshanam and hence it is advaidam. Whoever misses the truth of advaidam and has the false version of dwaidam, that person will have samsara. Adaidam is a fact; dwaidam is not a fact and is a myth. From 31to to 39th verse, this dwaida dharishanam […]
Gowdapadha has established that nondual Brahman alone is there, and this Brahman was non dual, is non dual and it will ever be non-dual. If there is any duality, it is mithya. From 31st verse onwards Gowdapatha wants to talk about samsara and its remedy. Cause of samsara is missing advaidam which is sathyam and […]
Class 42 The Upanishad describes features of Brahman, we come across a logical problem that two features of Brahman contradict each other. One feature is nirvikaram, not subject to modification, beyond time and space, eternal and all pervading; free from all modiifcation caused by time. The same upanishad describe Brahman as jagat karanam – nimitha […]
While studying the nature of Brahman, we face a peculiar problem and that problem is some of the features of Brahman are contradictory to one another. Main contradiction is in the description of Brahman as nirvikaram and jagat karanam. The word nirivkaram means not subject to change; The same Upanishad also calls Brahman as upadhana […]
In verses 17th to 22nd, Gowdapadha is taking a diversion to criticize the dualistic system of philosophy and to establish advaidam. His main aim is not to criticize dualistic system. The main idea is that journey from bondage to moksha can’t be from dwaidam to dwaidam. Because very dwaidam is the cause of bondage; wherever […]
To establish advaidam nature of thuriyum, Gowdapadha is showing that thuriyum is not a kranam at all because any karanam is potential dwaidam to produce kariyam. To establish this, Gowdabadha uses four methods. In this portion of diversion, Gowdabadha strongly criticizes all dwaidin who believes that there is a creation born out of Brahman. From […]