Class 78 In versees 87, 88 and 89 Mandukya upanishad was summarized.  The teaching is that the avasthasthrya sakshi is none other than Brahman.  The sakshi is thuriyum and knowing the thuriyum alone gives moksha. In the 90th verse, Gowdapadha talks about sadhanas to be followed.  The four factors to be followed before starting the […]

Chapter 77 From 75th verse, Gowdapadha discussed samsara karanam which is ignorance of higher nature (thuriyum) and identification (viswa, taijasa or pragya) with the lower nature Ignorance is agyanam and mistaken identity is adhyasaha.  So, the problem is agyanam and adhyasam.  The solution is gyanam and the gyanam should result in me not conducting the mistake.  […]

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 […]

Gowdapadha first established the glory of Brahma vidya by refuting sankya, naiyayika, bowdha philosophers.  Thereafter he presented the example of fire brand, establishing brahma sathyam jagat mithya; adwaidam sathyam dvaidam mithaym.  Then he presented, in 75th to 82nd verses vedanta sara; now he is entering into the cause of samsara and its remedy. Our fundamental problem […]

Beginning from 75th verse to 86th, Gowdapadha is dealing with the cause of samsara.  Ignorance of the thuriya atma, the fourth padha, which is our real higher nature is the cause of samsara.  I am not viswa, taijasa, pragya; I am not kartha bothta or finite.  Unfortunately, we have the problem of ignorance and we […]

Class 73 Gowdapadha is talking about the problem and remedy for samsara.  When I happened to be ever free Brahman, why is it I am caught up in the cycle of samsara?  ­In 75th verse, Gowdapadha says the cause is ignorance which leads to chain reaction in the form of samsara.  Ignorance never comes, it […]

When we ask is the world is real or not, we should remember from which standpoint.  From the standpoint of the body, viswa, karma etc.  world is real and capable of affecting the waker also.  From vyvakarika dhrishti world is born and is real.  But in Vedanta, we are trying to look at the world […]

Mithyatvam of the world has been established through several methods.  In these verses, Gowdapadha uses a special reasoning:  Whatever is an object of an experience has to be mithya, because its existence can be proved and is dependent on the subject, the experiencer.  Then he divided the whole universe into three categories:  Sakshi, chitham and […]