Mandukya Upanishad, Class 68


Gowdabadha wants to establish that there is no creation at all with the example of fire brand and pattern.  We experience the seeming duality between fire brand and pattern and we also see an apparent cause effect relationship.  Up on inquiry, we find that patterns do not have separate existences and really speaking there is no such thing called patterns.  Once you understood that there is only one nondual ship, the cause effect relationship goes away.

  1. First negate the pattern,
  2. Consequently, negate duality,
  3. Consequently, negate cause effect relationship
  4. Consequently, arrive at nondual flaming tip which is beyond kariya and karana

Extend this to creation.  Once creation is understood to be Brahman in seeming motion, then the duality is should be negated.

  1. First negate the creation
  2. Negate duality
  3. Negate kariya karana sambandha
  4. Consequently, arrive at Brahman, the non-dual.

Viswa, Taijasa and pragya are all mistakes; viswa and taijasa are kariya dhrishti and pragya is karana dhrishti.  As long as you own up the thiruyum, you are beyond the realm of time and not threatened by Yama Dharma Raja.

I get sucked into karma and palam cycle which is cause effect cycle.  Therefore, I get into more and more activity, lowkiga karmani; picking up more and more palam; and get sucked into it more karma.  The cause effect cycle is a whirlpool; every ignorant jiva is an helpless worm caught in the whirlpool.  Sometimes he gets out of the whirlpool by dying, but he gets back into the whirlpool by birth again.  Obsession with busier and busier pattern of life cycle only makes you busier.  As long as you are obsessed with cause effect cycle, it will only produce more and more karma.

What vedanta asks the question, am I kartha – in short who am I?  When this inquiry is made you will transcend viswa taijajasa prgya and own up that I am akartha and aboktha arrive at Thiriyum.  Enjoy some part of the day without thinking of the past or future; in short untouched by time; learn sit quite for some time.  Learn to be in the present for some time.  Then you will find outThuriyum will not produce fresh karma and palam.   A gyani alone lives every moment.

Verse 56

Gowdapadha gives a strong warning, as viswa as a kartha, you do lot of things expecting results.  As a result , you look yourself in the future, with the new dream house etc.  Dreaming as a better boktha; it appears that better boktha of tomorrow will be satisfied.  This is our imagination.  All my struggles are only change myself hoping tomorrow’s boktha will be better.  But when tomorrow comes, they postpone the fulfillment  No future boktha will be satisfied and comfortable.  Either you are ever comfortable or never comfortable.  The future comfort is only a mirage water.  Learn to be comfortable here and now.

Getting out of the obsessive cycle of kartha and boktha (there is only one method of getting out of this – by negating viwa, taijasa pragya and owning up Thuriyum) is possible only through vedanta sravana manana nidhithyasam.  Mokshas prescribed by other religions are within time, space, boktha and kartha.  When atma is known by vedanta, the problem gets dissolved.

Verse 57

From this verse to verse 74, applying this example, Gowdapadha summarizes the vedantic teaching.  Where the firebrand tip is comparable to Brahman and all the patterns are comparable to universe.  By comparing the two, he establishes Brahman Sathyha and jagan mithya.

I see the origination of the universe due to agyanam.  I see falsely the origination of the universe because of avidhya; once avidhya comes, kala comes; once kala comes, kariya and karana come.  Then I will be the victim and the world is a persecutor.  Once kariya karana sambandha comes, then shristy and laya comes.  There is nothing that is permanent in this creation.  Just as the ship needs an anchor when moving around the sea, the human beings also need an anchor when you move around in life and that anchor is thuriyum.  Everything is impermanent from agyani’s dhristi and everything is samsara.  From gyani dhrishti, everything is Brahman.  As Brahman, everything in creation is eternal and birthless.  From nama roopa dhrishti it is perishable from brahma dhristi it is imperishable.  If there is no mortality, then there is no insecurity. 

Verse 58

Whatever is born due to ignorance is not really born.  The dream creation is born because of the ignorance of the sleep.  Philosophically sleep status is self-ignorance of myself.  Moment sleep takes over and there is self-forgetfulness, the dream world is created.   All the objects are falsely created.  This world is also born out self-forgetfulness – my ignorance of thuiryum status.  Whichever object is born because of ignorance, they are not really born, ignorance creates false entity.  Rope ignorance creates false snake.  Self-ignorance creates dream world.  Thuriyum ignorance creates the universe.  They are born like magic.

This means they are two things – Brahman and avidhya or maya.  How do you say there is no dwaidam?