MANDUKYA BHASHYAM

From Class No.176 to Class No.186

Chapter 4 Verse 62 to 80

Talks By Swami Paramarthananda

Summarised by N. Avinashilingam

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 MANDUKYA BHASHYAM CLASS

BY SWAMI PARAMARTHANANDA - A SUMMARY

SUMMARY OF CLASS 176 (February 5, 2021)

CHAPTER 4 VERSE 62

In Chapter 1 titled Agama Prakaranam, Jivoh Brahmaiva naaparah was explained. In

Chapter 2 titled Vaittatya Prakaranam, Jagan Mithya was explained. In Chapter 3
titled Advaita Prakaranam, Brahma Satyam was explained. In Chapter 4 titled Alatha
Santi Prarakaranam, other schools of thought are refuted.

For junior students, it is explained that Brahman is the cause and world is an effect.
For senior students, it is explained that world has not really originated. It is only an
appearance. This is called ‘ajati vada’ or ‘apavada’ or ‘adhyasa vada’.

Whatever has borrowed existence is mithya or appearance. It does not exist in three
periods of time. It has only temporary existence.

Dream world during dream has ETU (experiencability, transactability and utility). On
waking we understand that the dream world has no reality. Dream world is
projected by the individual mind. Similarly the waking world is projected by total
mind or mulavidya or maya. One consciousness alone appears as the dream world
projected by the individual mind and appears as the waking world projected by the
total mind.

CHAPTER 4 VERSE 63

During dream, we experience objects (called arthadyasa) and we have knowledge of

the objects (called jnanadysa). Dream world does not exist separate from dream
mind. Dream mind is an object of consciousness.

Wakers’ world is an object of wakers’ mind. Wakers’ world does not exist separate
form wakers’ mind. Wakers’ mind is an object of consciousness. Wakers’ mind does
not exist separate from consciousness.

Consciousness alone exist independently. Neither the dream world nor the wakers’
world exist separate from consciousness. Pramata, pramanam and prameyam are
not separate from consciousness. This is called ‘dristi sristi vada’.

SUMMARY OF CLASS 177 (February 12, 2021)

For senior students, it is explained that world has not really originated. This is called
‘ajati vada’. This is followed by ‘adhyasa vada’. To account for experience of the
world, we say world is ‘an appearance’, not having real existence.

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This is similar to ‘anirvachaniya kyati’ of Vichara Sagaram. In the rope snake
example, outside, snake is super imposed (called arthadyasa) and inside, snake
thought is super imposed (called jnanadyasa).

In dream, dream objects do not exist separate from dream thought. Revealed
objects do not exist separate from revealers’ thought. Dream objects are mithya.
Revealers’ thought is revealed by Sakshi chaitanyam. Revealed thoughts are also
mithya since they do not have independent existence.

Similarly in the waking world, world and mind are mithya. They are revealed by
Sakshi chaitanyam and have existence only because of Sakshi chaitanyam.

CHAPTER 4 VERSE 63

In dream, one moves in ten directions and experience different types of living
beings.

CHAPTER 4 VERSE 64

Dreamer’s world is projected by the dreamer’s mind. Dreamer’s world does not exist
separate from the dreamer’s mind. Hence dreamer’s world is mithya. Dreamer’s
mind is projected by Sakshi chaitanyam. Hence dreamer’s mind also does not exist
separate from Sakshi chaitanyam. Hence dreamer’s mind is also mithya. Sakshi
chaitanyam alone lends existence to dreamer’s mind and dreamer’s world. Dreamer’s
mind and dreamer’s world are mithya. Sakshi chaitanyam alone is satyam.

SUMMARY OF CLASS 178 (February 19, 2021)

CHAPTER 4 VERSE 64

Dream world does not exist separate from the mind. Mind does not exist separate
from Sakshi chaitanyam. Both dream world and mind are super imposed, hence
mithya.

CHAPTER 4 VERSE 65

In the waking state, waker experiences different living beings and different objects.
Waker’s world does not exist separate from the waker’s mind.

CHAPTER 4 VERSE 66

The objects of the waker’s mind are like objects of the dreamer’s mind. Mind of the
waker is does not exist separate from Sakshi chaitanyam like the mind of the
dreamer.

CHAPTER 4 VERSE 67

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Mind and the world are mutually grasped depending on the other one. They have
mutual dependence to prove their existence. Both mind and the world do not have
independent existence. Both mind and world are super imposed on Sakshi
chaitanyam.

Is ness of mind belongs to Sakshi chaitanyam. Mind’s existence is borrowed from

consciousness. Is ness of mind belongs to the observer. This is called manonasa.

SUMMARY OF CLASS 179 (February 26, 2021)

CHAPTER 4 VERSE 67

Dream world is projected by the dreamer’s mind and the dream world and the
dreamer’s mind are mithya. Similary waker’s mind and waker’s world are also
mithya.

At the micro level, without pot thought pot cannot exist. Without a pot, pot thought
cannot be proved.

At macro level, without mind, world cannot be proved. Without world, mind cannot
be proved. Both the mind and the world cannot be separately proved. They are
mutually dependent and hence mithya. Avidya projects the mind and the world,
backed by chaitanyam. Both mind and the world, borrow existence from adistanam
chaitanyam. Both mind and the world do not have pramanam to prove their
independent and separate existence.

Vichara sagaram gives an example. In dream we project a mother elephant and a

baby elephant and say mother existed before and baby elephant was born later. But
we project mother elephant and baby elephant simultaneously. Similarly one moola
avidya projects pramana mind, prameya world and their relationship,
simultaneously. The karana karya sambanda is also adyasa.

DRISTI SRISTI VADA: This is one of the methodology of advaita teaching to

understand creation. But this is a rare prakriya. We see the world, therefore world is.
But the world is not projected by the mind. The world is projected by moola avidya
or maya.

SRISTI DRISTI VADA: This is the conventional and popular methodology of

advaita teaching to understand creation. World is there, therefore we see the world.
This is explained by trivida satta vada.

SHANIKA VIJYANA VADA: It resembles dristi sristi vada. According to shanika

vijyana vada of Buddhism, the waker’s world is a mental projection. In Brahma Sutra
2.2.28 to 2.2.32, shanika vijyana vada is negated. Brahma Sutra establishes that the
world is not a mental projection but a projection of moola avidya.

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Both dream world and waker’s world are mithya. But dream world is projected by
the mind and waker’s world is projected by moola avidya.

SUMMARY OF CLASS 180 (March 5, 2021)

We are seeing ajati vada. Nothing other than Brahman is there. Brahman is not the
cause. World has not originated. There is no cause effect relationship. The world you
experience is a mere appearance like a dream or super imposition like a rope snake.
This is the seed for dristi sristi vada.

CHAPTER 4 VERSE 68

In dream we see birth and death, cause and effect. They are mere projections of the
mind. From paramartika angle or higher order of reality, the waking world is also a
projection. But it is not a projection of the mind, but projection of maya.

CHAPTER 4 VERSE 69

Magical jiva projected by the magician is projected by maya sakthi of the magician
and do not have existence of their own.

CHAPTER 4 VERSE 70

Artificial jiva like insects, animals are projected by mantra, herbs, etc and do not
have existence of their own.

CHAPTER 4 VERSE 71

Objects in the dream are not considered real after waking up. Similarly the waking
world is compared to dream world at the paramartika level or higher order of reality.
In the higher order of reality time, space are not there.

CHAPTER 4 VERSE 72

The mind and world are projections of one chaitanyam. Chaitanyam is asanga.
Hence there is no subject object relationship between chaitanyam and the world.
There is only satyam-mithya relationship between chaitanyam and the world.

SUMMARY OF CLASS 181 (March 12, 2021)

CHAPTER 4 VERSE 72

Perceiver mind and perceived world are projections of atma. Brihadaranyaka

Upanisad 4.3.15 and 4.3.16 says, Consciousness is ever free from all worldly
relationship. Atma does not have object of experience.

CHAPTER 4 VERSE 73

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Purvapaksi: For a sannyasi Guru, Sastra, Sishya are objects of consciousness.

Siddhanti: Our advaitam is not absence of dvaitam. Our advaitam is inspite of

continuous experience of dvaitam.

Experience of blue sky, does not challenge my knowledge that there is no blue sky.
Experience of sun going around the earth, does not challenge my knowledge that
the sun is not going around the earth.

Deliberately duality is superimposed by Guru, Sastram and Sishya. It is as a means

of teaching the reality. Sastra later during apavada, negates the sristi. In Mandukya
Karika Chapter 1 Verse 18, it is mentioned that there is no real dvaitam.

When Vedanta talks about creation, there is deliberate superimposition and it is

negated later. Whereas when other theological systems talk about creation, it is
false superimposition due to ignorance. It is not negated later.

Vedanta talks about dvaita bakti, but negates that later. Agama sastras talk about
dvaita bakti and it continues in moksa also. It starts with dvaitam and ends with
dvaitam.

When analysed with Sruti, Yukti and Anubava duality is negated. Advaita is
established. I am the ever relationless atma.

SUMMARY OF CLASS 182 (March 19, 2021)

CHAPTER 4 VERSE 73

Veda purva paga talks about creation, karma, upasana and duality. It is super
imposed with the knowledge that it is mithya. Dualilty talked about by other schools
of philosophy are superimposed by ignorance. Both are mithya. Sakshi is satyam.
Sakshyam is mithya.

CHAPTER 4 VERSE 74

Thought advaitam and word advaitam are vyavaharikam. Hence mithya. Both
require body, mind complex. Teaching is mithya. Reality indicated by the teaching is
satyam.

The word ajah used in the sastram is mithya. It is empirical vyavahara. It is super
imposed vyavahara. Ajah means akaryam, akaranam, karya karana vilaksanam and
advaitam. In reality you cannot say advaitam also. Advaitam is used for teaching.
Karanam status is later refuted.

Ajah said by sastram is temporarily super imposed for teaching transaction. It is

deliberate knowledge based super imposition. Word advaitam cannot touch absolute
reality.

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CHAPTER 4 VERSE 75

It is our own sheer obsession that there is a duality. Entire cosmos is a non existing
thing. It is ruled out by Sastra as not born.

Although non existent (seemingly existent), there is a strong notion preserved from
beginning less time.

There is a notion of existence. But there is no real existence. This adyasa is

maintaining birth cycle.

SUMMARY OF CLASS 183 (March 26, 2021)

CHAPTER 4 VERSE 75

One advaita atma appears as the world and jiva due to maya. Mithya appears as
satyam until we understand. Duality is not a reality. We have a strong obsession
regarding duality. It is not easy to eliminate.

CHAPTER 4 VERSE 76

Three fold karma are super imposed on atma due to maya. People say superior
karma leading to celestial birth, medium karma leading to human birth and inferior
karma leading to birth as animals and plants. Jnani sees the karma as mithya. When
cause karma is not there, the effect birth is also not there. People see impurity in
the sky. But the knower of sky knows that it is not contaminatable. When the seed is
not there plant cannot grow. Similarly when karma is not there janma is also not
there.

CHAPTER 4 VERSE 77

Worldly people say jnani has no future janma. In the vision of jnani, freedom from
birth is his nature and is always there. He does not see birthlessness as a future
event. Birthlessness is his nature.

When one does not look forward to moksa or pray for moksa, it means he has
understood mahavakyam.

That I have janma is a notion. Hence freedom from janma is also a notion. It is not
an event that will happen. Vedanta removes the wrong notion that I have janma.

SUMMARY OF CLASS 184 (April 2, 2021)

CHAPTER 4 VERSE 77

From ahankara’s stand point, videha mukti is a future event. From Sakshi’s
standpoint, I am nitya videha. I am all pervasive chaitnyam Brahman. Since all
bodies are mithya, all bodies are as good as non existence.
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The cause for rebirth is karma. Jnani looks upon karma as non-existent being
mithya. Jnani looks upon himself as chaitanyam only. Why should I worry about
rebirth? There is no birth even before. Jnani does not look upon himself as an
individual. He thinks he is in the form of everything. There is no second body
acquirable because I am in the form of all.

A junior student looks up to videha, because he looks upon himself as sadeha. From
Jnani’s angle, atma is not associated with any body at any time. Rope is free of
snake all the time. I should understand sadeha as a notion. I am nithya videha.
Jnani never looks forward to videha mukti.

CHAPTER 4 VERSE 78

I am nitya videha mukta. I am always unembodied atma. Presence and absence of

body does not make any difference to me. Jnani does not have prarabda from his
angle. Prarabda is mithya.

Experiencer is different from the experienced. All the experienced attributes like pain
belong to experienced anatma. It never belongs to experiencer I.

SUMMARY OF CLASS 185 (April 9, 2021)

CHAPTER 4 VERSE 78

A jnani does not identify with ahankara. Hence there is absence of cause for rebirth.
Jnani is free from past karma and future karma. He is free from anatma desires and
hence free from sorrow and fear. From ahankara’s angle jivatma merges into
paramatma after death.

CHAPTER 4 VERSE 79

An ignorant person is constantly planning to acquire worldly objects. Jnani identifies

with atma. He understands that the worldly objects do not have existence apart
from atma. He also understands that worldly objects are mithya. Jnani does not
have passionate desire for worldly objects.

SUMMARY OF CLASS 186 (April 16, 2021)

CHAPTER 4 VERSE 79

Jnani’s mental relaxation does not depend on panca anatma- profession, possession,
family, body and mind. He is also not depend on the fulfilment of desires regarding
panca anatma. As Jnani understands that the world is mithya, his mind withdraws
from the world.

CHAPTER 4 VERSE 80

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A jnani understands that the dualistic world is mithya. Hence is not interested in
pursuing worldly objects. Hence his mind is calm and undisturbed.

Jnani looks upon mind as Brahman, which is non dual consciousness principle. That
permanent calmness is understandable only for knower’s of the truth. Jnani’s
calmness is calmness of atma in the vision of the Jnani.

Summarised by N. Avinashilingam.

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