M Karika

MANDUKYA KARIKA
From Class No.50 to Class No.83

Chapter 3 Verse 34 to Chapter 4 Verse 96
Talks By Swami Paramarthananda
Summarised by N. Avinashilingam
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MANDUKYA KARIKA
BY SWAMI PARAMARTHANANDA
CLASS NO.50
DATE: June 7, 2021
This class was going in Astika Samajam for the past two years. Mandukya Upanisad
is one of the most profound Upanisads. It has 12 mantras. Gaudapada has written
215 karikas on this in verse form. The karika has four parts – Agama prakaranam,
Vaithathya prakaranam, Advaita prakaranam and Alatasanti prakaranam. We are
now in Advaita Prakaranam Verse 33.
The second mantra ‘Ayam Atma Brahman’ is a maha vakyam. The seventh mantra is
very profound and the karika is mainly its explanation.
For the junior students, it is said that Brahman is the cause of the world. The world
is an effect. The effect is seemingly different from the cause. There is no effect
separate from the cause. Examples are clay and earthenware, gold and ornaments
and iron and iron products. The effect cannot exist separate from the cause.
Brahman is the cause. The world is only a name, form and function. Advaita is
established. The relationship between Brahman and the world is Karana Karya
sambanda.
For senior students, it is told that the world is only seemingly existent. It borrows
existence from Brahman. Although there is experiencability, transactability and utility
(ETU) for the world, it is as good as non-existence. The world borrows existence
from Brahman.
That which lends existence is adistanam. That which borrows existence is adyasa or
kalpita. The relationship between Brahman and the world is adistana adyasa
sambanda. The rope snake appearing on the rope is adyasa and the rope is
adistana.
We hear the question When? Why? How? the world appearance begun? The
question is wrong. There is no beginning for this appearance. The world is as much
beginningless as Brahman. The world being appearance cannot be counted.
The world is changing beginning less called parinami nityam. Brahman is changeless
beginning less called kutasta nityam. World was in seed form or dormant form in
undifferentiated condition. Even time, space, body and mind were not evident. It
was in avyakta avasta. Now it is in vyakta avasta.
Maya and the appearance of the world are as good as nonexistence. It is called
mithya, asat or anrutham. Maya and the world belong to mithya category. The world
is not a product of Brahman. But a mere appearance in Brahman. Logically
transcendental Brahman cannot be the cause of the empirical world. The world is
not born and does not exist. This is called ajada vada.
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Jiva and jagat are not born of Brahman. They are seemingly existent like dream.
Origination of the world is not sristi. Already existent unmanifest world became
manifest and available world. Mind is the perceiver and the world is the perceived.
But in sleep everything is unmanifest.
The appearance will appear real until we recognise the adistanam like a dreamer.
For a dreamer, the dream is not a dream, during the dream. One has to spiritually
wake up to recognise the transcendental consciousness. One should recognise his
super waker status.
Moonlight on the moon does not belong to the moon but to the sun. Similarly the
existence of the world does not belong to the world, but to Brahman.
Goudapada says one requires atma satya anubodha. One should understand his real
nature by spiritual awakening. Only by this method we can solve the problem of
samsara for good.
CLASS NO.51
DATE: June 21, 2021
According to Gaudapada, the world is nothing but Brahman clothed in mithya name
and form. Atma knows atma through atma, hence there is no tripudi. Sarvam
brahma mayam.
CHAPTER 3 VERSE 34
When the thoughts are resolved mind naturally goes to nirvikalpa avasta during
sleep. Mind artificially goes to nirvikalpa avasta during meditation. As all divisions are
mithya, according to Vedanta division less ness is my essential nature. The
enlightened, disciplined and “as though” division less mind of a jnani is his nature. It
is different from “as though” division less mind of an ajnani which is a state.
CHAPTER 3 VERSE 35
In deep sleep mind goes to division less state. It is not capable of functioning. A
disciplined mind, which is not in resolved state is required for getting jnanam. In
jnani’s perception mind is nothing but Brahman clothed in mithya name and form.
Mithya name and form does not displace division less mind. I am nirvikalpaka
Brahman or division less Brahman all the time.
CHAPTER 3 VERSE 36
I am not the waker, dreamer or sleeper, but turiyam without name and form.
Mithya is there you can say. You can also say mithya is not there. Mithya appears to
be there, but factually not there. It is experientially available, but factually not
available.

CLASS NO.52
DATE: July 5, 2021
Mandukya karika teaches atma satya anubodha or self knowledge. This knowledge is
in conformity with scriptures, logic and day to day experience. The world is an
appearance on the substratum of atma or turiyam.
CHAPTER 3 VERSE 36
After knowing rope snake, we can say snake is gone or rope alone is there or snake
has ‘become’ rope. Similarly after knowing atma, we can say world is gone (mithya)
or atma alone is there or world has ‘become’ atma. Atma shines eternally as
consciousness principle. It appears as everything.
CHAPTER 3 VERSE 37
When I wrongly connect myself with the body, I am a jiva. When I understand that I
am asanga, body is mithya and connect with ever shinning, ever effulgent
consciousness , I am turiyam. I gain atma jnanam through Samadhi or focussing
ability. Atma is the locus of everything. It is motionless without any fear.
CHAPTER 3 VERSE 38
Atma has no instruments and hence worldly transactions are not possible. It has no
input or taking. It has no output or giving. In the atma where thoughts are absent,
transactions are also absent. Snake ‘becomes’ rope. Mithya ‘becomes’ satyam.
CHAPTER 3 VERSE 39
Self knowledge is called atma satya anubodha and asparsa yoga. It is knowledge of
relationless Brahman. By that knowledge one drops all relations. One disconnects
with jiva bhava and connects with Brahma bhava. This knowledge is not easily
understandable or accessible. This knowledge is grasped by spiritual seekers with
great efforts.
CLASS NO.53
DATE: July 19, 2021
CHAPTER 3 VERSE 39
I am that turiyam. All the states of waker, dreamer and sleeper are mithya.
Knowledge is the cause of disassociation with ahankara, mamakara and anatma or
jiva bhava. It is the cause of association with Brahma bhava. All immature seekers
are afraid of self-knowledge due to the fear of loss of individuality or self-
destruction.

CHAPTER 3 VERSE 40
A group of seekers assert that nididhyasanam is meant for conversion of knowledge

into realisation or intellectual knowledge to experiential knowledge. This is not
correct. It brings mysticism into Vedanta.
We say that there is no difference between knowledge and realisation & intellectual
knowledge and experiential knowledge. Knowledge alone is sufficient to get moksa.
Nididhyasanam is for converting the obstructed knowledge into unobstructed
knowledge.
The unqualified student who studies Vedanta will not get knowledge. He will get
exposure to Vedanta, purity of mind and spiritual punyam.
The qualified student who does nididhyasanam, who has obstructed knowledge will
get unobstructed knowledge. Jnana abhyasa is the sadhana. It is called nirguna
Brahman upasana in Pancadasi. It is meant for mano nigraha.
Mano nigraha is not chitta vritti niroda of astanga yoga. But Mano nigraha is sama
prescribed as a qualification for Vedanta students. 95% benefit can be had from
having adequate sadana chatustaya sampatti.
CHAPTER 3 VERSE 41
Worry thought is an asuri sampat. One has world based thoughts, vasana (past
memory) based thoughts and will based thoughts. Thoughts are generated even for
a Jnani. Even for a Jnani only FIR reduction takes place. (FIR means reduction in
Frequency, Intensity and Recovery time required for emotional disturbance).
Thought displacement skill is required to replace worry thoughts.
Suppose a person wants to empty the ocean with a blade of grass. That much
commitment and effort is required through upasana or nididhyasanam.
CLASS NO.54
DATE: August 2, 2021
CHAPTER 3 VERSE 41
Mano nigraha or Jnana abyasa or nididhyasanam means Vedantic meditation. It is

done for jnana pradibanda nivrtti or jnana phala pradibanda nivrtti. The proper
thinking is in binary format. I am atma satyam. Everything else including body,
mind, family and whole cosmos are mithya.
CHAPTER 3 VERSE 42

There are four types of obstacles: Laya (sleep), Viksepa (external distraction),
kasaya (internal problem of raga or attachment) and rasasvada (desire for
experiential happiness of meditation). The Meditator should restrain the mind which
is going to sleep (laya). The four causes of sleep during meditation are sleep not
adequate, indigestion, overeating and tiredness of the body and mind.
CHAPTER 3 VERSE 43
Viksepa is distraction due to sense pleasures. The Meditator should understand the
limitations of sense pleasures and understand that other than Brahman, everything
is mithya and having only mere appearance.
CHAPTER 3 VERSE 44
The Meditator should activate the mind when it is going to sleep (laya). He should
quieten the mind when it is over active (viksepa).
Kasaya is raga dvesa vasanas, which obstruct the meditation. Kasaya is also stabhi
bava or stunning of the mind or the mind becoming non fuctional.
The Meditator should remain absorbed in meditation that I am atma satyam and
everything else is mithya.
CLASS NO.55
CHAPTER 3 VERSE 44
The Brahma jnanam which was obstructed becomes unobstructed in nididhyasanam

or Vedantic meditation. Four possible obstructions in Vedantic meditation are laya
(sleep), viksepa (wandering mind), kasaya (dormant likes and dislikes getting
activated) and rasa svada (experiencing the pleasantness of the mind).
CHAPTER 3 VERSE 45
Rasa svada is the experience of the pleasant feeling when the mind quietens down.
Atma ananda gets reflected in the mind. May you not taste and get lost and lose the
purpose of Vedantic meditation. Reflected ananda is an object. Atma ananda is the
subject. May you be detached from experiential ananda.
CHAPTER 3 VERSE 46
Mind is able to spend more time on Vedantic meditation. It is reliving sravanam,

cutting possible distractions. In meditation, steady mind ‘becomes’ Brahman. Mind is
understood as Brahman plus mitya nama rupa. I am free here and now.

In Pancadasi Chapter 8 it is mentioned that invisible obstructions or duritam are
removed by nirguna Brahman upasanam.
CHAPTER 3 VERSE 47
The features of atma are abiding in its own nature, self supporting, always tranquil,
undisturbable, having moksa as its nature, non describable, of the nature of infinite
ananda and not born. I am the beginning less atma which is not different from
beginning less Brahman. It is all illuminating. Rishis/ Scriptues declare that I am of
this description. Jnana nista is, when there is this understanding during worldly
transactions.
CHAPTER 3 VERSE 48
Summary of Chapter 3 is ajati vada. Origination of jiva and jagat are negated
logically and scripturally. World is not born out of Brahman. World is an appearance
in Brahman. World seems to exist by borrowing existence from Brahman. This is
called adhyasa. World is not a product and Brahman is not the cause. There is
nothing other than Brahman. Nothing originates but only appears due to maya.
CLASS NO.56
SUMMARY OF CHAPTER 3
ADVAITA PRAKARANAM
Mandukya Upanisad Mantra 7 explains the nature of the Turiya atma. Turiyam is
consciousness principle different but in and through all the 3 states of waking,
dream and sleep. This Chapter 3 is mainly an explanation of the Mantra 7.
Turiyam is not the cause of the world. The world is not an effect of Turiyam. World
is only an appearance in turiyam. It is unreal, having only name, form and function.
Turiyam appears as the gross world, subtle world and causal world. I am nithya
mukta turiya chaitanyam. 48 verses of this chapter explain this. If we internalise this
teaching, we are free here and now. There are three main portions of this Chapter.
They are ajati vada portion, atma satyatvam portion and benefit of self knowledge
portion.
AJATI VADA (Verses 1 to 30)
Ajatam Brahma means neither jiva nor jagat is born out of turiyam. Ajati vada
means jiva or jagat have not originated from turiyam. Jiva and jagat only appear in
Turiyam.

One non dual all pervading space exist. Various enclosures in space are created like
pot space and room space. One non divisible space appears to be enclosed as pot,
and hall. Appears in different names, forms and function is important. There is
seeming duality, birth and death of pot space and room space. Similarly jiva appears
to be born when body is born and appears to die when body is dead. Body is an
enclosure or upadi. This is called avaccheda vada. Only consciousness exist. By
using reasoning, non origination of jiva is established.
During dream the waker projects a dream world. The waker is ignorant that he only
appears as the dream world. During self ignorance as the waker, dream world is
projected. Similarly waking world is projected by maya. By using reasoning, non
origination of jagat is established.
Upanisads proclaim that I am Brahaman, which is unborn. Jiva is seemingly born but
not really born. By using Sruti, non origination of jiva is established.
Upanisads first tell jagat is a product of Brahman. Hence jagat has no separate
existence apart from Brahman. Later Upanisads tell that jagat does not really exist, it
is only name and form, appears to born without being really born. Jagat borrows
existence from Turiyam. Jagat is only empirically real appearing as absolutely real by
borrowing existence from Turiyam. By using Sruti, non origination of jagat is
established.
ATMA SATYATVAM (Verses 31 to 39)
Absolute reality is I, the turiyam. I, the turiyam appears as jiva and jagat with the
costume of name, form and function. Jiva and jagat are mithya. Existence part of
everything is I, the turiyam.
Falsification of mind is called amani bhava or mano nasa. Mind is temporarily

resolved in yogic Samadhi and sleep. But mind can be permanently resolved only by
the knowledge that mind is mithya and Turiyam alone is satyam. We can get
knowledge of Turiyam only through sravanam and mananam.
BENEFIT OF ATMA JNANAM (Verses 40-47)
Some seekers feel that they have theoretical self knowledge but have not got the
benefit of self knowledge. Through nididhyasanam, they will get firm knowledge and
the benefit of self knowledge.
The obstructions for nididhyasanam are wandering mind, sleeping mind, blocked
mind and mind lost in experiential joy.
I am ananda atma. I am nithya mukta. There is no sadhya moksa.
CONCLUSION (Verse 48)

Nothing is born. Nothing is gone. Jagat is a mere appearance, a lower order of
reality, either in manifest form or unmanifest form. Only Turiyam appears as jagat. I
am nithya mukta turiya chaitanyam. If we internalise this teaching, we are free here
and now.
CLASS NO.57
DATE: September 13, 2021
CHAPTER 4- ALATASANTI PRAKARANAM
This is a mananam chapter. Any darsana should explain its view on Jiva, jagat,
Isvara, banda svarupam and moksa svarupam. There are six astika darsanas which
accept Vedas as pramana. They are Sankhya, Yoga, Nyaya, Vaisesika, Purva
Mimamsa and Uttara Mimamsa. There are six nastika darsanas which do not accept
Vedas as pramana. They are Caruvaka, Jaina, Sautantika Buddhism, Vaibhasika
Buddhism, Yogacara Buddhism and Madhyamika Buddhism.
If the other darsana’s view is valid, then my view is not valid. I should have a
conviction that my view is valid. So I should see it the view of other darsanas are
valid or not. Sri Gaudapada dismisses the view of other darsanas in one aspect only.
Their view of creation or srusti is dismissed.
In Vedanta creation is only for Junior Student. World is always there in manifest or
unmanifest form. There is no creation. There is only adhyasa. Most darsanas talk
about creation. For all of them created world is satyam. Sri Gaudapada uses the tool
of logic to dismiss their view.
Knowledge alone gives moksa. In knowledge you cannot be inclusive.
CHAPTER 4 VERSE 1
This is mangala sloka workshipping Lord Narayana as adi guru. In verse 2, advaita
knowledge itself is worshipped.
I worship Lord Narayana, who has jiva atma paramatma ikkya jnanam. There is no
knower, known and knowledge difference. Consciousness knows consciousness
through consciousness. I the Paramatma is one with jivatma.
CLASS NO.58
DATE: September 27, 2021
CHAPTER 4 VERSE 1

I offer namaskara to Adi Guru Narayana, who is the first teacher of Jiva Isvara Aikya
Jnanam. We negate the ignorance and misconception of plurality of consciousness.
CHAPTER 4 VERSE 2
I offer namaskara to this well known knowledge called asparsa yoga. Asparsa means
Atma or Brahman or the one that does not have any relationship. For all people
advaita knowledge is good and gives happiness.
CHAPTER 4 VERSE 3
For the junior students first creation is introduced in adhyaropa and later dismissed
in apavada. World is an appearance. It is maya without a beginning or an end.
Sankya system says material cause existed before origination. Existent product is
born. It is sat karya vada. Nyaya vysesika system says material cause did not exist
before origination. Non-existent product is born. It is asat karya vada.
The so called intelligent people mutually debate endlessly.
CHAPTER 4 VERSE 4
Nyaya vysesika system dismisses Sankya system by asking, how can an existent
thing be born? It need not be and cannot be born.
Sankya system dismissed Nyaya vysesika system by telling that a non existent
product can never be born.
These dualist debate and refute each other.
CHAPTER 4 VERSE 5
All of them indirectly proclaim ajati vada. We acknowledge that without arguing.
Advaita is beyond debate.
CHAPTER 4 VERSE 6
They say impermanent, product - world is born of eternal cause prakriti or

pradanam. How can a changeless cause, produce an effect, without producing any
change? For causeless Brahman, they are talking of transformation to the world.
How can the changless, birthless and deathless entity become the empirical world?
CHAPTER 4 VERSE 7
Transcendental cause is not bound by time and space. Transcendental cause can
never transform to an effect of empirical changing world. The changing world is
bound by time and space. Essential nature of a thing cannot change.

CLASS NO.59
DATE: October 11, 2021
CHAPTER 4 VERSE 7
Atma is transcendental principle beyond time and space. It cannot become the effect
of transitory, time bound world. Eternal cannot become ephemeral.
CHAPTER 4 VERSE 8
If the mortal jiva becomes immortal Paramartma, it will be a karma phala.

Immortality achieved in time cannot be stable. Immortal jiva has the misconception
of mortality super imposed. Through sadhana, the misconception is negated. A jnani
claims immorality of atma as his nature.
CHAPTER 4 VERSE 9
Essential nature of a thing can never undergo a change. By nature siddhas have
power, birds fly, fishes swim and water flows down. Mortal can never become
immortal. Immortal can never become mortal.
CHAPTER 4 VERSE 10
If mortality is your nature, do not do spiritual sadhana and waste your life. If
immortality is your nature, you need not do any spiritual sadhana. Mortality, old age
and death are super imposed by me. Mortality of observed body is transferred to
experiencer consciousness.
CHAPTER 4 VERSE 11 & 12
Nyaya vaisesika are asat karya vadis. According to them, before origination a
product does not exist in its cause. If a person wants mango tree, he plants mango
seed only. Mango seed alone has the potential to produce mango tree. Creation
should be manifestation of what is already there in the potential form. Hence asat
karya vada is refuted.
Sankya are parinmami vadis. According to them, conversion of unmanifest to

manifest form, creation is a transformation or change. This is acceptable for things
within the universe. But for creation of universe, we have to only take the help of
Sastra.
According to Sankya, cause of similar nature should exist before manifestation.

Prakriti called as anumanam by them is the cause. The universe is an effect. Hence
the vysesika view is refuted.

CLASS NO.60
DATE: October 25, 2021
CHAPTER 4 VERSES 11 & 12
Nyaya vaisesika are asat karya vadis or aramba vadis. According to them a product
does not exist before its origination. According to us, whenever we want a product
we go to that specific cause only. If we want mango tree, we go for mango seed
only. Therefore asat karya vada is wrong. Non-existent thing can never originate. It
should exist in a potential form.
Sankyas are sat karya vadis or parinama vadis. According to them what is
unmanifest becoming manifest is origination. Sankyas talk about creation through
anumanam. They say Pradanam or moola prakriti is the cause for the creation.
Prakriti alone evolves as universe. Everything in the creation is changing. All
changing things gets destroyed. Hence prakriti is not eternal.
CHAPTER 4 VERSE 13
If you observe anything in the universe, every cause is changing. Born and gone. So
a product. So prakriti should be a karyam and not karanam as claimed by Sankyas.
It is illogical.
CHAPTER 4 VERSE 14
Bhagavan is samanya karanam and Karma is visesa karanam for a body. Karma
came first or body came first? This cannot be answered. One may say karma body
series is anadhi. There is no such series. If it is beginning less, then it is endless.
Then there is no possibility of moksa. According to Vedantis mithya prapanja is a
mere appearance. If I understand that jagat is mithya and I am satyam Brahman,
then there is no origination but only mere appearance.
CLASS NO.61
DATE: November 8, 2021
CHAPTER 4 VERSE 14
Analysis of srusti as per Vedas based on karma theory is done. If one says an unreal
creation is born, it is in agreement with ajati vada. But purvapakshi insist that it is
real creation. The words in this text have special meaning. Hetu refers to karma.
Phalam refers to the body. Adhi refers to the cause.

Body is the cause of karma. Karma is the cause of body. Both of them have a cause.
Therefore we cannot say anadhi srusti.
CHAPTER 4 VERSE 15
Karma is the parent. Body is the child. Body is parent and karma is child. It is like
talking of birth of the parent from the child.
CHAPTER 4 VERSE 16
Between an animal and horn, cause effect relationship is possible. But between two
horns cause effect relationship is not possible. Similarly both body and karma cannot
have cause effect relationship simultaneously.
CHAPTER 4 VERSE 17
Let us assume body came first and karma came later. Then later karma cannot
precede the birth of the body.
CHAPTER 4 VERSE 18
One can talk about body, karma, body sequence. But one cannot say body or karma,
which is the beginning of the sequence.
CLASS NO.62
DATE: November 22, 2021
CHAPTER 4 VERSE 18
Vedas talk of creation. Ajati vada talks of non creation. Creation is mithya. Mithya
creation is as good as non creation. So Ajati vada is not contradicted.
CHAPTER 4 VERSE 19
Appearance is mithya. Adistanam turiyam alone is satyam. Ajati vada is established.
CHAPTER 4 VERSE 20
Series of karma and sariram is a concept. Series beginning less is not acceptable. If
the series karma and sariram are satyam, no moksa is possible. If you say moksa is
satyam and it begins, then it will also end. So only anitya moksa will be possible.
A mithya karma sariram will not disturb my nitya moksa, which is my nature. Wrong
example of seed tree series does not help.
CHAPTER 4 VERSE 21

If you oppose ajati vada can you tell which came first, karma or sariram. As it
cannot be answered ajati vada is reinforced.
CHAPTER 4 VERSE 22
Cause effect cannot be proved at micro level or macro level. An existent object can
never be born. Non existent thing cannot be born. Existent and non-existent mixture
cannot be born, because such a mixture is not possible. Nothing can be cause and
effect at the same time, because before origination it cannot exist.
CLASS NO.63
DATE: December 6, 2021
CHAPTER 4 VERSE 22
According to ajati vada, the universe has not originated. It is an appearance. Satyam
is observer chaitanyam. Body and mind are observed. I require freedom from the
notion that I have samsara.
Three possibilities of effect, sat karyam, asat karyam and satasat karyam are
negated. Two possibilities of cause, born of something else and born of same thing
are negated.
CHAPTER 4 VERSE 23
Vaidika srusti vada says karma produced sariram. Sariram produced karma at
individual level. At total level, karma produced universe. Universe produced karma.
In this case you cannot say what is the cause.
A thing cannot be spontaneously born, because then it without a cause. Causeless

one is existenceless one. Vaidika satya srusti is not possible. It is only mithya srusti
or appearance.
CHAPTER 4 VERSE 24
Four Buddhist schools of thought are refuted. Hinayana has two schools. Vaibasika
and Srautantika. Vaibasika says that real world is there outside the observer, which
is known through perception . Srautanika says that the real world is there outside
the observer, which is known through inference.
Mahayana has two schools. Yogachara and Madyamika. Yogachara says external
world is not real. It is mithya or appearance. Observer is satyam. Yogachara is
closest to Advaita. It is vijnana vadi. Madyamika says external world is not there.
Observer also is not there. It is sunyavadi or Nihilism.

CLASS NO.64
DATE: December 20, 2021
CHAPTER 4 VERSE 24
Hinayana Buddhists say that sangata or aggregate of things produce an external

world. Pain and pleasure are experienced by sanklesa or contact with the external
world.
CHAPTER 4 VERSE 25
Yogachara Mahayana Buddhists say that only the observer is there and the external
world is a mere appearance.
CHAPTER 4 VERSE 26
Yogachara Mahayana Buddhists say that unreal world does not exist separate from
real consciousness. So one cannot contact the other. Eg. Clay cannot contact the
pot, as there is no pot other than the clay.
CHAPTER 4 VERSE 27
Yogachara Mahayana Buddhists say that consciousness alone is real. Contact with
external objects is not real during the three periods of time. Right or wrong
perception is based on acceptance of external existent object.
We accept vyavaharika satyam for the object for the purpose of transaction. It is
empirical reality.
CHAPTER 4 VERSE 28
Mahayana Buddhist refute Hinayana Buddhists by telling that any object of

experience is never born. It is mere appearance. There is no real external object.
CLASS NO.65
DATE: January 19, 2022
Sri Gaudapadacharya defends ajati vada. Universe has not originated. It is an

appearance in Brahman. The world as mithya was always there in Brahman. It was
in manifest form or unmanifest form.

CHAPTER 4 VERSE 28
Hinayana Buddhists say that the world is formed because of sangata or aggregation.
Yogachara Mahayana Buddhists say that the observer consciousness alone is real.
Outside world is not there. It is a mere appearance or mithya.
Yogachara Buddhists say that the observer consciousness is not eternal. It is a

momentary consciousness or shanika vignana which exist only for a moment.
Vedanta says that consciousness is eternal and not momentary.
Sankara says that every object of consciousness is mithya. If you talk of origination
of consciousness, it becomes an object. It is an appearance like the world and not
factual.
In me the chaitanyam, everything appears and disappears.
CHAPTER 4 VERSE 29
Birthless, changeless and non causal status is the very nature of Brahman. Nature is
that which cannot become otherwise. Brahman is not the cause. World is born ‘as
though’. It is like dream world is ‘as though’ born out of waker.
CHAPTER 4 VERSE 30
If you do not accept ajati vada, you say real world is born out of Isvara. Isvara
created real jiva. Real moksa is not possible if samsara is real. There is only nitya
mukta atma. There is neither samsara nor moksa.
CLASS NO.66
DATE: February 2, 2022
CHAPTER 4 VERSE 30
Suppose the world is satyam. Then samsara is satyam. Being beginning less,
samsara will also be endless. Then moksa is not possible.
Suppose the beginning less samsara ends. Then real moksa will begin. If moksa can
begin, it will end.
CHAPTER 4 VERSE 31
Whatever was not there in the beginning and that will cease after expiry, which
seems to exist in the intermediate state, even in that time it does not exist, but
seems to exist. It is like dream objects.

CHAPTER 4 VERSE 32
Wakers’ world has utility only while waking. Dream world has utility only in the
dream. So utility is not the criteria for reality. Witness consciousness alone is real.
Whatever appears and disappears is not real.
CHAPTER 4 VERSE 33
Dream world exists within the body. We see huge things in dream. There is no
sufficient space within the body to locate them. Dream world is only an appearance,
mithya.
CHAPTER 4 VERSE 34
In dream we go to places very far and return. Sufficient time is not there to go to
those places and return. Hence going and coming are as though. Suppose you travel
in dream and suddenly wake up. You only wake up in the place where you slept.
Therefore events in the dream are mithya.
CHAPTER 4 VERSE 35
Suppose you met your friends in dream. After waking up, your friends do not accept
that you met them. Whatever gifts that were exchanged in the dream are not there,
when you wake up. Hence dream is mithya.
CLASS NO.67
DATE: February 16 , 2022
Ajati vada is defended and established by Sri Gaudapada. World is not a product of
Brahman. World is an adhyasa or an appearance only.
CHAPTER 4 VERSE 35
One meets a friend in the dream and exchange gifts. But on waking up he
understands that it is unreal.
CHAPTER 4 VERSE 36
Dream body is a projection in the dream. Waker’s body is different and is lying on
the bed. We all know that dream body is unreal. Similarly everything experienced in
the dream, waker’s world and waker’s body are also unreal. Brahman alone is real.
CHAPTER 4 VERSE 37

We experience dream world like the waker’s world. It is widely held that the waker’s
world is the cause and the dream world is an effect. Any relationship will be between
two belonging to the same order of reality. Since dream world is unreal, waker’s
world is also unreal. Both dream world and waker’s world are mithya.
CHAPTER 4 VERSE 38
Since origination is not logically proved, the world is not born and it is not a product.
World is only an appearance in Brahman.
CHAPTER 4 VERSE 39
The experience during waking is registered in the mind as samskara or vasana. It is

projected during dream. After waking up we do not see the things experienced in
the dream world.
CHAPTER 4 VERSE 40
There is really no cause effect relationship in the following: Non existing cause and
non existing effect; Non existing cause and existing effect; Existing cause and
existing effect and, Existing cause and non existing effect.
CLASS NO.68
DATE: March 2 , 2022
CHAPTER 4 VERSE 40
Ajati vada has been established by Sri Gaudapada. Non origination of the world has
been established. There is really no cause effect relationship in the following: Non
existing cause and non existing effect; Non existing cause and existing effect;
Existing cause and existing effect and, Existing cause and non existing effect.
Science says matter cannot be created or destroyed. Vedanta says consciousness

cannot be created or destroyed. For transaction, we use different names and forms.
But it is not factual.
CHAPTER 4 VERSE 41
Dream world is not an effect of waking world. Dream world is a factual projection by
the dream. As in waking in dream also, I bifurcate myself as subject and object.
CHAPTER 4 VERSE 42

Waking world has ETU or experiencablity, transactablity and utility. Initially Vedas
talk about creation. Sadanas are prescribed for making the student ready. Once the
student is ready, Vedas negate the creation as mithya.
CLASS NO.69
CHAPTER 4 VERSE 42
Initially for junior students creation is told. For senior students world is explained as
mithya. Junior students are afraid of negating the world.
CHAPTER 4 VERSE 43
Waking world has ETU (experiencability, transactability and utility) unlike the dream
world. For the junior students Isvara is given as a support. Bakthi is a beautiful
shield. For them FIR (frequency, intensity and recovery period of emotional
disturbance) reduction is suggested.
CHAPTER 4 VERSE 44
An elephant created by a magician appears to be true. Like a dream elephant, it will

also have ETU. ETU is not the criteria to decide about reality.
CHAPTER 4 VERSE 45
World which appears to be moving is superimposed. The base is turiyam which is

tranquil birth less and movement less consciousness.
CHAPTER 4 VERSE 46
Consciousness is not a cause or an effect. Those who understand this will not fall
again.
CHAPTER 4 VERSE 47
A fire torch when moved appears to move. When stopped appears straight.
Consciousness does not move. But appears to move due to self ignorance.
CLASS NO.70
CHAPTER 4 VERSE 47

When firebrand is moved in different directions, straight or circular patterns appear.
Due to ‘seeming’ motion of consciousness, subject object difference appears to exist.
CHAPTER 4 VERSE 48
When there is no motion of firebrand, the patterns are not there. When
consciousness is not in motion, there is no observer observed difference.
When firebrand is in motion, the patterns do not come from outside and join the
firebrand. When the firebrand is in motion, the patterns do not come from inside the
firebrand also.
When firebrand comes to rest, the patterns do not go out of the firebrand or go
inside the fire brand.
The patterns are not a thing but only an appearance.
When consciousness is in ‘seeming’ motion, the appearance of the world does not
come from outside consciousness or the world does not come from inside
consciousness.
When consciousness is at rest, the world disappears. The world does not go outside
consciousness or the world does not go inside consciousness.
There is no cause effect relationship between firebrand and patterns. Similarly there
is no cause effect relationship between consciousness and the world. It at all we
have to say a relationship it is only adhyasa adistana sambandha. The world has
‘seeming’ existence, borrowing existence from consciousness.
CLASS NO.71
DATE: April 13, 2022
CHAPTER 4 VERSE 52
When fire brand is in motion, patterns appear. Patterns do not come from outside or
inside the fire. But appear. When fire brand is not in motion, patterns diappear. We
cannot say they went inside or outside the fire. So there is no cause effect
relationship between fire brand and fire. One consciousness alone appears as though
many like unreal dream. There is adhyasa adistana sambanda between maya and
Brahman.

CHAPTER 4 VERSE 53
There is samavaya sambanda between yarn and fabric. Two conditions are to be
satisfied: dravyam (materials) and two separate things are to be there. But atma is
nirgunam and hence not dravyam. Only seeming separateness is there between
Paramatma and jivatma and between jivatmas.
CHAPTER 4 VERSE 54
There is no cause effect relationship between Brahman and maya. Conviction is

required for this knowledge.
CHAPTER 4 VERSE 55
Karma is cause. Karma phala is the effect. Karta is cause. Boktha is effect. There is
vagueness about their relationship. We are pedalling the cycle and complaining that
the cycle is not stopping. For a Jnani obsession for cause effect ends and there is no
karta or boktha.
CHAPTER 4 VERSE 56
When karta boktha obsession is there, bondage gets extended. We have to change
our understanding from triangular format to binary format. What is required is
consistent systematic study. The vision from wave should be shifted to water. We
have to convert to vacharta to lakshyarta.
CLASS NO.72
DATE: June 8, 2022
Gaudapadacharya establishes the non origination of the world. The views of other
philosophers are dismissed. The universe is an appearance in Brahman and not a
product of Brahman. Appearing universe is mithya. Unmanifest universe is maya.
Manifest maya is universe. Have the right attitude to the universe. I the witness
consciousness is satyam. Whatever is witnessed is mithya.
CHAPTER 4 VERSE 56
As long as you are obsessed with karma & karma phala, karta & boktha, samsara
will continue. That I am a jiva notion should be eliminated. Moksa is my nature.
Anatma will have issues. I am muktha inspite of anatma issues.
CHAPTER 4 VERSE 57
World has seemingly originated through maya. I am birthless deathless Brahman.

From stand point of atma, every jiva is unborn. There is no birth or death.
CHAPTER 4 VERSE 58
Whatever thing or being is born, they are born only in this manner. They are
seemingly born through maya. They are not really born. The seeming origination is
like a magician’s creation. World is seemingly born from maya. Maya is seemingly
existent in Brahman. Maya is not having its own existence.
Experienced moon light belongs to the sun. Experienced maya borrows existence
from Brahman. World and maya have ETU (experiancability, transactability and
utility). Advaitam is inspite of experienced duality.
CLASS NO.73
DATE: June 15, 2022
CHAPTER 4 VERSE 58
The cause of the universe cannot be anything else except Brahman. But Brahman is
changeless. Hence Brahman cannot be the cause of the universe. Therefore universe
is not born. Seemingly existent maya is the cause of the seemingly existent universe.
I identified with deep sleep is pragya. I identified with dream is Taijasa. I identified
with waking is viswa. But really I am turiyam.
CHAPTER 4 VERSE 59
From the magical seed, magical tree is born. Similarly from magical maya, magical
universe is born.
CHAPTER 4 VERSE 60
World cannot be categorised at eternal or not eternal. It is anirvachaniyam. At

vyavaharika level, Brahman is satyam jnanam anantam. From paramartika level
Brahman is anirvacaniyam. Categorising expressions are not possible.
CHAPTER 4 VERSE 61
Dream world is really existing for a dreamer. Dream world is seemingly existent for
the waker. For the waker, the waking world is really existing. For the super waker
or wiseman the waking world is seemingly existing. During waking, maya spins an
unreal duality.
CHAPTER 4 VERSE 62
One non dual mind creates the dualistic dream world. Similarly one maya creates the
dualistic waking world.

CLASS NO.74
DATE: June 22, 2022
CHAPTER 4 VERSE 62
Ajati vada establishes that the world has not originated from Brahman. World has
‘seemingly’ originated from Maya. Maya contains the entire universe in potential
form including time and space.
I am Brahman in sleep as unmanifested maya. I am Brahman during waking as

manifested maya.
CHAPTER 4 VERSE 63
In dream state, one experiences four types of living beings, moves in ten directions,
and appear as real for the dreamer. But on waking up, one understands that they
are unreal and exist only in the mind of the dreamer.
CHAPTER 4 VERSE 64
Dream objects are not separate from dream thoughts. Dreamer’s mind is also an
object of experience. Dream world and dream mind are mithya.
CHAPTER 4 VERSE 65
In waking state, one experiences four types of living beings, moves in ten
directions, and appear as real for the ajnani jiva.
CHAPTER 4 VERSE 66
During dream, dream world appears as real. During waking, waking world appears
as real. Both dream world and waking world are mithya. For the super waker or
jnani both the dream world and waking world are unreal.
CLASS NO.75
DATE: June 29, 2022
Ajati vada is non origination of the world. Mithya jati vada is seeming origination of
the world.
CHAPTER 4 VERSE 66

Dream world is real in the dream state. Waking world is real in the waking state.
Both of them do not have independent reality. Both dream world and waking world
have got reality borrowed from Brahman. Both of them are mithya only.
CHAPTER 4 VERSE 67
There is no proof to establish the independent existence of mind and the world. Both
of them mutually depend upon each other to prove the existence of each other.
There is anyonya asrayatvam. Mind or any instrument of knowledge is pramanam.
World or any object of knowledge is prameyam. There is anyonya asratvam between
pramanam and prameyam.
CHAPTER 4 VERSE 68
In dream varieties of jivas appear and disappear. In the same way in the waking
world also jivas appear and disappear.
CHAPTER 4 VERSE 69
A magician creates jivas and make them disappear. Similarly in the world jivas
appear and disappear.
CHAPTER 4 VERSE 70
Maha yogis artificially create jivas and make them disappear. Similarly jivas appear
and disappear in this world.
CHAPTER 4 VERSE 71
Reinforcement or abyasa is meant for indicating the central message of the teaching
or tatparyam.
Jivas are not actually born. There is no cause for the creation of jiva. Consciousness
is seemingly created in the brain. Consciousness is never created. What is real is
turiyam.
CHAPTER 4 VERSE 72
Mysterious maya does not have an independent existence to count as a second

entity. Only Brahman exist. Hence there is no duality.
CLASS NO.76
DATE: July 6, 2022
CHAPTER 4 VERSE 72

World is seemingly born like a dream. World is really unborn out of Brahman. Hence
Brahman cannot have relationship with the world. Brahman is I. I am not related to
anything or anyone. Sannyasa is sarva sanga parityaga. Internal attitude of
renunciation. Intensity of samsara will be according to intensity of attachment. The
entire universe is a projection on consciousness. Hence there is really no
relationship. Attachment to relationship brings samsara.
CHAPTER 4 VERSE 73
Veda temporarily accepts the world for junior students. Sadanas are prescribed. But
that is until the mind is prepared. Then Veda tells that the world is seemingly born
like a dream. Once we understand this then there is no creation, sustenance and
dissolution. Dropping the misconception of creation is moksa.
CHAPTER 4 VERSE 74
From the stand point of other schools of philosophy, Brahman is the cause and world
is the effect. Initially it is accepted. But later it is explained that Brahman is not
really the cause and the world is not really the effect.
Brahman is different from cause and effect. This statement is required for
understanding the reality. Then the teaching itself is dismissed as unreal. Unreal
teaching is required to remove unreal samsara.
CLASS NO.77
DATE: July 13, 2022
CHAPTER 4 VERSE 74
Thuriyam is not available for any transaction whether knowing or doing. Atma need
not be told, as it is self revealing. Atma is not having jati, kriya, karaka and
sambanda, therefore it cannot be told. No words are to be used to describe atma as
words will limit the atma. ‘Not this, Not this’ to be used to dismiss what is not atma.
CHAPTER 4 VERSE 75
Appearance of the world is not negated. Only the reality of the world is negated.
World has no existence of its own. Only the observer gives existence to the world.
When duality is considered real, all misconceptions happen.
CHAPTER 4 VERSE 76
Cause of birth is said to be punyam, papam and mixure of punyam and papam.
When there is karma there is janma. When there is no karma, there is no janma. In
ajnani’s view a jnani attains videha mukti after death. In jnani’s view jnani attains
videha mukti on getting self knowledge.

CHAPTER 4 VERSE 77
On getting self knowledge, a jnani drops the notion that I was a samsari. He is a
nitya mukta. Objects of experience as though have appearance.
CHAPTER 4 VERSE 78
Having dropped the notion that I am bound, a jnani remains in his svarupam for the
rest of his life.
CLASS NO.78
DATE: July 20, 2022
CHAPTER 4 VERSE 78
In pre maha vakya Vedanta, it is adyaropa prakarana. The student identifies with the
three bodies. At that time it is sadhya moksa. Cause of janma is karma.
In post maha vakya Vedanta, it is apavada prakarana. The student identifies with
Brahman. It is siddha moksa. I am Brahman and akarta. As I am akarta, I do not
have karma.
CHAPTER 4 VERSE 79
Dream world has ETU (experiencability, transactability and utility) during dream.
Waking world has ETU during waking. Both of them have borrowed ‘isness’ from
Brahman. Brahman is me, not inside me or outside me. Generally we are obsessed
with the happenings in the mind. Whatever is, appears to be born in the mind. Mind
is mithya.
CLASS NO.79
DATE: July 27, 2022
CHAPTER 4 VERSE 79
Due to self misconception, duality is perceived. It leads to self dissatisfaction and

self inadequacy. This leads to samsara.
CHAPTER 4 VERSE 80
When one understands that I am asanga atma all struggles end. Unshaken sense of
purnatvam is gained. There is abidance in the knowledge that I am unborn,
beginning less, end less, non dual atma.
CHAPTER 4 VERSE 81

I am the original consciousness. I am not the waker, dreamer or sleeper. I am
sakshi chaitanyam, which is self revealing consciousness principle. I sustain the
antama by giving existence, consciousness and happiness.
CHAPTER 4 VERSE 82
Anatma experience will be there. It is mithya nama rupa only. Remembering my

higher nature is difficult. Be alert. Do not allow likes and dislikes and pursuits to be
binding.
CLASS NO.80
CHAPTER 4 VERSE 82
I, turiyam extend consciousness to the three bodies and the three worlds. There is
interaction of the three bodies with the three worlds. For transactions, I can choose
to identify with them. Anatma, I and mine seems to cover the atma I.
CHAPTER 4 VERSE 83
There are four different concepts of the ultimate reality:
a. Asti- Vaisasikya’s view- Atma other than body and mind exist.
b. Nasti- Sanika Vignanavadi’s view- No atma other than body and mind exists.
Concsiousness is momentary.
c. Asti Nasti- Jaina’s view- Atma is there is living beings. Atma is not there in
inert beings.
d. Nasti Nasti- Madhyamika Buddhist’s view- There is no reality to the subject
and there is no reality to the object.
These non discriminative people miss Turiyam, the real atma.
CHAPTER 4 VERSE 84
These are the four stand points or possibilities. All of them have a concept of atma
other than myself. Hence atma which is me, is covered. Bhagavan or Turiyam is not
affected by so many theological views. I do not want to experience reality. I am the
reality.
CHAPTER 4 VERSE 85
In this discovery, there is punatvam. There is no more struggle to get or become

something else. There is an inner sense of completeness. What ever I do is not for
fulfilment. I do everything with fulfilment. I have knowledge of atma as satyam and
anatma as mithya.

Jati brahmana, karma brahmana or guna brahmana are all not real brahmanas. One
who has tuirya jnanam is a real brahmana.
CLASS NO.81
CHAPTER 4 VERSE 85
This verse gives the benefit of self knowledge. There is fulfilment. There is no
struggle to get anything or become something. I am OK as I am. I, nirugnam
Brahman with my maya sakthi appear as sagunam Brahman. I am the waker (viswa)
and the waking world (virat), dreamer (taijasa) and dreamer’s world (hiranyagarba)
and sleeper (pragya) and sleeper’s world (antaryami).
CHAPTER 4 VERSE 86
I abide in my real nature. This abidance is real sama, dama and vinaya
(amanitvam). I do not forget my real nature even during worldly transactions or I
incur loss due to prarabda. There is samatvam. It is wisdom. I experience changless
existence, consciousness and happiness all the time. FIR (frequency, intensity and
recovery period of emotional disturbance) comes down.
CHAPTER 4 VERSE 87
I am Brahman, subtler than space. I experience existence and consciousness. This is

meditation on the meditator.
CLASS NO.82
CHAPTER 4 VERSE 87
In waking state, things are experienced and physical objects are also there. In
dream state, things are experienced but physical objects are not there.
CHAPTER 4 VERSE 88
In dream, things are not experienced and physical objects are also not there. Jnanis
say Brahma Satyam. Jagat Mithya.
CHAPTER 4 VERSE 89

Empirical reality is a stepping stone towards absolute reality. From gross knowledge
to subtle knowledge to causal knowledge to blankness similar to deep sleep to
Sakshi chaitanyam to Brahman. This knowledge is always there for the wise person.
CHAPTER 4 VERSE 90
Heya - things to be given up as mithya are the three states of experience. Jneya- to
be known is Brahman. Apya- Things to be resorted by the seeker are the four fold
qualification and sravnam, mananam and nididhyasanam. Pakyam- to be rendered
ineffective like a roasted seed are binding likes and dislikes.
CHAPTER 4 VERSE 91
I am turiyam like space- formless, all pervading, uncontaminated, undivided

appearing as different jivas.
CLASS NO.83
CHAPTER 4 VERSE 91
Without knowledge of atma, people will be struggling for getting PSH (peace,
security and happiness) from anatma. Use anatma to discover atma. Atma is like
space and eternal. As one atma appears as many anatma, there is no plurality.
CHAPTER 4 VERSE 92
Pramata, the knower is ahankara plus original consciousness. Knower I is known

without objectification even before operating the pramanam. All jivas are self
existent as turiyam. The knower of turiyam is fit for claiming immortality.
CHAPTER 4 VERSE 93
All jivatmas by their nature are embodiment of santi. From the beginning they are
free from avidya, kama and karma. They are divisionless, birthless, uniform and
pure.
CHAPTER 4 VERSE 94
For ignorant people who are convinced of duality, likes and dislikes dominate. Life
becomes a struggle. They are unfortunate.
CHAPTER 4 VERSE 95
Whoever has this greatest knowledge of turiyam is fortunate. He is convinced of

birthless, uniform turiyam. The common man does not know him.

CHAPTER 4 VERSE 96
In atma there is no sajatiya, vijatiya and svagata beda. It is knowledge of

consciousness.
Summarised by N. Avinashilingam.

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MANDUKYA KARIKA

From Class No.50 to Class No.83

Talks By Swami Paramarthananda

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Swami Paramarthananda's talks are digitally recorded, mastered, archived and

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DATE: June 7, 2021

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DATE: June 21, 2021

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DATE: July 5, 2021

DATE: July 19, 2021

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A group of seekers assert that nididhyasanam is meant for conversion of knowledge

DATE: August 2, 2021

Mano nigraha or Jnana abyasa or nididhyasanam means Vedantic meditation. It is

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DATE: August 16, 2021

The Brahma jnanam which was obstructed becomes unobstructed in nididhyasanam

Mind is able to spend more time on Vedantic meditation. It is reliving sravanam,

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DATE: August 30, 2021

AJATI VADA (Verses 1 to 30)

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ATMA SATYATVAM (Verses 31 to 39)

Falsification of mind is called amani bhava or mano nasa. Mind is temporarily

BENEFIT OF ATMA JNANAM (Verses 40-47)

I am ananda atma. I am nithya mukta. There is no sadhya moksa.

CONCLUSION (Verse 48)

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DATE: September 13, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

Knowledge alone gives moksa. In knowledge you cannot be inclusive.

DATE: September 27, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

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The so called intelligent people mutually debate endlessly.

These dualist debate and refute each other.

They say impermanent, product - world is born of eternal cause prakriti or

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DATE: October 11, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

If the mortal jiva becomes immortal Paramartma, it will be a karma phala.

CHAPTER 4 VERSE 11 & 12

Sankya are parinmami vadis. According to them, conversion of unmanifest to

According to Sankya, cause of similar nature should exist before manifestation.

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DATE: October 25, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

CHAPTER 4 VERSES 11 & 12

DATE: November 8, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

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DATE: November 22, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

Appearance is mithya. Adistanam turiyam alone is satyam. Ajati vada is established.

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DATE: December 6, 2021

CHAPTER 4- ALATASANTI PRAKARANAM

A thing cannot be spontaneously born, because then it without a cause. Causeless

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