Mandukya Bhashyam

MANDUKYA BHASHYAM
From Class No.176 to Class No.200

Chapter 4 Verse 62 to 100
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’.
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.
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

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.
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.

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.
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

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.
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.

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.
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.
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.
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.
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

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.
SUMMARY OF CLASS 187 (June 14, 2021)
INTRODUCTION
In this class, we will be studying the Mandukya Upanisad, karika and Sankara
Bhashyam. This class has been going on at Sankaralayam, Mylapore, Chennai for the
past five years.
The fourth chapter is the biggest with 100 verses. Gaudapada consolidates the
teaching. Alatha means firebrand. Firebrand is non-dual. But the patterns are dual.
Just like the firebrand comes to rest, duality is resolved into non-duality.
This chapter begins with ajati vada of the previous chapter titled advaita
prakaranam. For the junior students, it is told that Brahman is the cause and world
is an effect. As effect is not separate from the cause, isness of the world belongs to
Brahman. For senior students, it is told that Brahman is changeless and it cannot be
the cause of the world. The world is a mere appearance in Brahman. It is like a
dream in the waker and a movie on the screen. Isness of the world is borrowed from
Brahman. World is mithya, adyasa or adyaropa. The world is changing nithyam.
Brahman is changeless nithyam.
Then the world is compared to a dream as discussed in the earlier chapter

Vaithathya prakaranam. I am the super waker. The world is a dream in me, the
Isvara.
Self-knowledge is the only solution for samsara. For junior student sadhya moksa is
told, to transcend the cycle of birth and death, samsara cycle. For senior student
siddha moksa is told, where moksa is one’s svarupa which need not be
accomplished.
CHAPTER 4 VERSE 80
Jnani has no desperate desire that he is missing. He has no sense of apurnatvam.

He knows that he is Brahman and the whole world appears in him. It is like the
waker not desiring any dream object. Jnani does only loka sangraha.
CHAPTER 4 VERSE 81
Calmness of mind of an ajnani is the calmness of atma for a jnani. A jnani always
enjoys the calmness of the atma, which is self-effulgent.

SUMMARY OF CLASS 188 (June 28, 2021)
CHAPTER 4 VERSE 81
A jnani has no likes and dislikes. Hence his mind is calm, relaxed and equanimous.
In the view of the jnani calmness of the mind is the eternal calmness of the atma.
Atma is naturally self-effulgent and ever effulgent. This is discussed in Chapter 1
Karika 16 and Chapter 3 Karika 36. Turiyam is not the waker, dreamer and sleeper.
But turiyam appears as the waker, dreamer and sleeper.
CHAPTER 4 VERSE 82
Involved experience of the world makes one lose sight of turiyam. No special effort
is required to lose sight of turiyam. Knowledge of transcendental reality is very
difficult. Even when Sastra and Guru reveal turiyam so many times, worldly people
do not grasp it easily. Hence Katopanisad 1.2.7 says when the communication is
successful, the Guru and Student are great and extraordinary and it is a spiritual
wonder.
SUMMARY OF CLASS 189 (July 12, 2021)
CHAPTER 4 VERSE 82
In the empirical field or maya field, we will perceive duality. After understanding
advaita, there will not be any hatred or fear or a sense of insecurity, even though
duality is perceived.
CHAPTER 4 VERSE 83
Intellectuals are obsessed with philosophical concepts. Ordinary people are obsessed
with material concepts.
Asti- Vysesika says that there is an atma other than the body, mind complex.
Worldly objects have short existence. Atma has long existence is changing
continuously.
Nasti- Yogachara Buddists or Sanika Vijnana vadi says that there is no atma other
than the buddhi.
Asti Nasti- Digambara Jains say that reality appears different from different angles.
Nasti Nasti- Madyamika Buddists or Sunyavadi says that there is nothing at all.
Scholarly people are intellectually confused. Ordinary people are naturally confused.
CHAPTER 4 VERSE 84

All the four concepts are super imposition on atma. Real Scholar will understand
atma without conceptualising.
SUMMARY OF CLASS 190 (July 26, 2021)
CHAPTER 4 VERSE 84
With respect to Turiya Atma, there is widespread delusion amount lay people and
also learned scholars. Such scholars are only childish. These scholars have points of
view about atma as asti, nasti, etc. Attributes are not there for atma. But attributes
are super imposed on atma. Atma is not touched by these concepts.
CHAPTER 4 VERSE 85
Brihadaranyaka Upanisad says that one who dies without knowing Brahman is an
unfortunate one. Only a person who knows Brahman is a Brahmana. A jnani
comprehensively knows Brahman. He is a Brahmana whose nature is eternal and
non-dual. He claims his Brahman status. He need not pursue anything.
CHAPTER 4 VERSE 86
Sama (mental discipline), dama (sensory discipline) are deliberately pursued by a

sadaka. Sama and dama are naturally there for a jnani. A jnani has no obsessive
relationship with sense objects. He abides in atma. Atma has got santi as its nature.
Even when the mind is activite, a Jnani will say that I am not doing any action.
Dama is the very nature of atma. Atma has no connection with sense objects, which
are mithya. A jnani is aware of his atma status and has no relationship with sense
objects.
SUMMARY OF CLASS 191 (August 9, 2021)
CHAPTER 4 VERSE 86
No sadhana can remove 100% of the impurities of the mind. A jnani understands
that the mind is mithya and he is not connected with the mind. He is Brahman and
has no connection with the sense organs and sense objects. The relationship with
sense objects is mithya.
A sadhaka with lot of efforts pursue sama. Mano santi is the goal of a sadhaka. But
a jnani understands that he is atma and peace is eternal nature of atma. Even when
mind is disturbed he claims his svarupa santi. A sadhaka with lot of efforts pursue
dama. But a jnani understands that sense organs and sense objects interact and he
has no connection with the same.
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Ajati vada has been established. There is not cause effect relationship between
Brahman and the world. There is only adhistana (substractum) adhyasa (super
imposition) sambandha between Brahman and the world. Benefit of this knowledge
is moksha.
CHAPTER 4 VERSE 87
All other schools of philosophy mutually contradict each other. Due to their like for
duality their intellect is clouded. Logically they are defeated. Advaita darshanam is
the only reality.
When there is experience with objects it is waking. When there is experience without
objects it is dream.
SUMMARY OF CLASS 192 (August 23, 2021)
CHAPTER 4 VERSE 87
In Chapter 3, ajati vada is defended. In Chapter 4, Srusti vada is defeated. I am, the
consciousness principle is the only reality. Appearance is also beginning less. There
is no real srusti. It is either in manifest condition or unmanifest condition.
Waking state is where empirically real objects along with corresponding experience
are there. It is the basis for all transactions including scriptural transactions.
Dream state is where there is experience of as though real objects, when real
objects are not there.
CHAPTER 4 VERSE 88
Sleep state is where causal world is experienced through causal body. There is no
specific object and there is no specific experience. Conventional world is absent.
Advaita state is not Samadhi, sleep, death or pralayam. Because dvaita is in

potential form in those states. Jnanam, Jneyam and Vigneyam are rembered by
Advaita Acharyas. Jnanam is all experiences in all the three states through which
relevant objects are known. Jyeyam is everything known in waking, dream and
sleep. Vigyeyam is unborn atma tatvam.
SUMMARY OF CLASS 193 (September 9, 2021)
CHAPTER 4 VERSE 89

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Understanding the first pada, one goes to the second pada. The first pada is
resolved. Then one goes to third pada and resolves the second pada. Then one
goes to fourth pada, where all the three padas are resolved. This is cognitive
resolution. Brahman status ‘becomes’ his very nature. In this world and in this body,
he ‘becomes’ Brahma svarupam.
Person of great intellect has knowledge about transcendental Brahman. Even when
emotional disturbances are there, it does not challenge his self knowledge. There is
no increase or decrease of self knowledge.
CHAPTER 4 VERSE 90
One may conclude that all the four padas are really there. The three padas are
mithya and turiyam alone is satyam.
The three padas are to be negated. Sravanam, mananam and nididhyasanam are to
be resorted to. All likes and dislikes to be made non binding and as preferences. The
three states are experiences and appearances, are not having independent
existence. They are like snake super imposed on rope.
One should give up desire for children, wealth and lokas. One should become an
internal sannyasi. Then he should do sravanam, mananam and nididhyasanam.
SUMMARY OF CLASS 194 (September 20, 2021)
CHAPTER 4 VERSE 90
A spiritual seeker should be aware of the four factors:
HEYAM: Things to be dropped are the first three padas.

JNEYAM: Ultimate one to be known is Brahman.
APYAM: Things to be taken to are sravanam, mananam and nididhyasanam.
PAKYAM: Things to be refined are emotional deficiencies of likes, dislikes, delusion,
etc. Likes and dislikes are to be made as non binding and as preferences.
CHAPTER 4 VERSE 91
The reality of every jiva is like space having subtlety, untaintable, and is everywhere.
But the jiva is different from space being beginninng less and having consciousness.
There is no smallest difference among jivas at any time, at any place and under any
condition.
CHAPTER 4 VERSE 92

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Turiyam is to be known, but not by objectification. Brahman is with the absence of
limitations. Limitations are super imposed attributes due to three bodies.
SUMMARY OF CLASS 195 (October 4, 2021)
CHAPTER 4 VERSE 92
Atma is self evident even before Vedanta study and is well ascertained as I am.
While claiming I am the atma, I should refer to consciousness. All others like body
and mind should be intellectually excluded. This relaxed person who has ended
seeking attains immortality.
CHAPTER 4 VERSE 93
For a jnani, mano santi cannot always be present. Only atma santi will always be
present. All atmas which are seemingly pluralistic are actually non dual, same,
uniform, pure, relaxed, always peaceful, and tranquil and birth less by its very
nature. There is total removal of sorrow and total accomplishment of ananda.
CHAPTER 4 VERSE 94
All those seekers who have known the absolute reality are not miserable, lucky and
fortunate ones in the human world. All others who do not know advaita are very
unfortunate. All the dualist philosophies are inclined to focus only on differences.
Their mind is never pure or clear. They have anxieties due to likes and dislikes.
SUMMARY OF CLASS 196 (October 18, 2021)
CHAPTER 4 VERSE 94
A wise person is one who knows these three realities- paramartika (absolute),
vyavaharika (empirical) and pradibasika (subjective). Dualists are obsessed with the
differences, have no clarity of understanding the reality and are unfortunate. Dvaita
bakthi will never take one out of samsara. Dvaita bakthi is to prepare the mind to
transcend samsara.
CHAPTER 4 VERSE 95
Wise people have the greatest knowledge of the greatest reality. Irrespective of
one’s status in life, one whoever knows this reality is a maha jnani. They have clarity
of understanding. Absolute reality which is known to them , a layman with ordinary
intellect cannot understand. A jnani who is atma of the people, one who is well
wisher of all, with respect to his advaitic path, even Gods do not understand. Path of

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a jnani is not available like the path of a bird flying in the sky. Understanding jnani
requires understanding of Brahman.
SUMMARY OF CLASS 197 (November 1, 2021)
CHAPTER 4 VERSE 96
Knowledge of turiyam is great because only in that, knower, known and knowledge
are resolved. I am the atma which is birthless, motionless and consciousness. Like
light and heat are nature of fire, consciousness is the essential nature of jivatma.
Consciousness is similar to space.
CHAPTER 4 VERSE 97
Dream world has ETU (experiencability, transactability and utility). But it has no real
existence. Similarly although the waking world has ETC, it has no real existence. It it
mithya. Even if a person accepts a smallest thing other than atma, then atma
jnanam is not there. If vairagyam is not there, then atma jnanam is not possible.
CHAPTER 4 VERSE 98
We accept ignorance or maya as vyavaharika satyam. At paramartika level there is

no duality. Consciousness is able to reveal ignorance also. Avidya creates a thought
that atma is not there because it is not experienced. Bondage is only intellectual in
the form of ignorance and maya. The solution is knowledge. Ignorance is super
imposed on atma.
CHAPTER 4 VERSE 98
Maya is not counted as a second entity because it does not have independent
existence apart from Brahman. Being mithya it is as good as non existence. Maya
cannot affect Brahman. Atma is nitya suddha buddha mukta svabhava.
Pramata the knower, is anatma plus reflected consciousness. Upanisad says atma is
‘knower’ in a figurative sense. It is not conventional pramata. Atma’s knowerhood
does not involve action or change. Mind gets chidabasa from chit. There is no
distance between mind, chidabasa and chit. Mind is savikara jyata. Atma is avikara
jyata.
Atma is master of knowerhood. Atma endowed with knowing power, gives power to
mind through chidabasa. All verbs need not convey action. Fire burning is not an

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action, but its nature. Sun is ever shinning. It is presented as an action although it is
its nature. Mountain even though ever standing, we tell mountain stands.
CHAPTER 4 VERSE 99
The consciousness of a wise person does not come into contact with anatma object.
Therefore it cannot become knower of anatma. Atma is the very svarupam of the
wise person. There is no second anatma for the wise person to see.
CHAPTER 4 VERSE 99
The consciousness of a wise person is all pervading like space, respectable and
intelligent and does not come into contact with a second thing. There is no second
thing other than consciousness. This is a true fact for all people. Only they do not
recognise this fact.
The topic of turiyam which begun in Chapter 4 is concluded here. Space like all
pervading consciousness of a space like all pervading wise person does not come
into contact with a second thing. This indicates that consciousness and wise person
are one and the same.
Brahma atma tatvam is like space, motionless, changeless, partless, eternal, non
dual, not tainted, imperceptible and ungraspable. It is free from the problems of
body, mind, sense complex like hunger, thirst, grief, delusion, old age and death. It
supports everything.
That there is eternal consciousness is revealed by Upanisad alone. This eternal

consciousness has not been tracked by Yogachara Buddhists. According to them,
observer consciousness is momentary called shanika vijnanam. This eternal
consciousness has not been taught by Buddha. A pure consciousness is without the
division of knower, known and knowledge. The similarity between Vedanta and
Buddhists is the falsification of external world and accepting that consciousness
alone as real. According to Buddhists consciousness is momentary. According to
Vedanta, consciousness is permanent.
CHAPTER 4 VERSE 100
For glorification of turiyam, namaskara is offered at the end of the Sastram. After
knowing the absolute reality, we offer our namaskara according to our ability.
Tuiryam can be understood only with extreme difficulty. It is beyond various

concepts like asti, nasti. It is too profound, not reachable like the deep ocean and
15
unfathomable. For those who have not prepared their mind, this tuiryam cannot be
understood.
SUMMARY OF CLASS 200 (December 13, 2021)
CHAPTER 4 VERSE 100
TUIRIYAM
Turiyam is not fathomable by ordinary intellect. The ultimate destination is turiyam

which is birthless, uniform and pure. It does not have plurality and division. Turiyam
is the adistanam of mithya. Mithya does not disturb the non duality of Turiyam. At
jiva level, I offer nasmaskaram according to capacity to Turiyam.
NAMASKARAM TO TUIRYAM
Namaskaram to Turiyam, the non cause has that has become cause. Non movement
that has become movement. Non duality that has become duality. Wise people
understand that because of maya Brahman, the non dual cause has “as though
become” dual. Partially knowledgeable people think that duality is a reality. Brahman
destroys fear for those who have surrendered by providing Guru and Sastra.
NAMASKARAM TO SRI GAUDAPADACHARYA
Namaskaram to parama Guru, Sri Gaudapadacharya. He is adorable to the

adorable. He gives release from repeated birth. Out of compassion he has given the
jnana amrutha, which is medicine for samsara. He has churned the vedic ocean with
the rod of intellect. He has given the jnana amrutham for humanity, which is not
easily available even for Devas.
NAMASKARAM TO SRI GOVINDAPADACHARYA
I whole heartedly offer namaskaram to lotus feet of Sri Govindapadacharya, who

deserves it. Sunlight removes darkness. Similarly buddhi Sun of Sri
Govindapadacharya has removed my ignorance, which was frightening. Our moksa
has become fruitful. We have attained wisdom, peace and humility.
Summarised by N. Avinashilingam.

16

Mandukya Bhashyam

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MANDUKYA BHASHYAM

From Class No.176 to Class No.200

Talks By Swami Paramarthananda

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BY SWAMI PARAMARTHANANDA - A SUMMARY

SUMMARY OF CLASS 176 (February 5, 2021)

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

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

SUMMARY OF CLASS 177 (February 12, 2021)

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SUMMARY OF CLASS 178 (February 19, 2021)

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

SUMMARY OF CLASS 179 (February 26, 2021)

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

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

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

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

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SUMMARY OF CLASS 180 (March 5, 2021)

SUMMARY OF CLASS 181 (March 12, 2021)

Perceiver mind and perceived world are projections of atma. Brihadaranyaka

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

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

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

SUMMARY OF CLASS 182 (March 19, 2021)

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

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

SUMMARY OF CLASS 183 (March 26, 2021)

SUMMARY OF CLASS 184 (April 2, 2021)

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

SUMMARY OF CLASS 185 (April 9, 2021)

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

SUMMARY OF CLASS 186 (April 16, 2021)

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SUMMARY OF CLASS 187 (June 14, 2021)

Then the world is compared to a dream as discussed in the earlier chapter

Jnani has no desperate desire that he is missing. He has no sense of apurnatvam.

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SUMMARY OF CLASS 190 (July 26, 2021)

Sama (mental discipline), dama (sensory discipline) are deliberately pursued by a

SUMMARY OF CLASS 191 (August 9, 2021)

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SUMMARY OF CLASS 192 (August 23, 2021)

Advaita state is not Samadhi, sleep, death or pralayam. Because dvaita is in

SUMMARY OF CLASS 193 (September 9, 2021)

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SUMMARY OF CLASS 194 (September 20, 2021)

A spiritual seeker should be aware of the four factors:

HEYAM: Things to be dropped are the first three padas.

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SUMMARY OF CLASS 195 (October 4, 2021)

SUMMARY OF CLASS 196 (October 18, 2021)

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SUMMARY OF CLASS 197 (November 1, 2021)

We accept ignorance or maya as vyavaharika satyam. At paramartika level there is

SUMMARY OF CLASS 198 (November 15, 2021)