UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana :Upanishad Mantram-7 : Karika Mantram-s 10 to 18 :Karika Mantram -16.

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Wednesday, June 17, 2020.

Mandukya Upanishad :

Chapter-1. Agama Prakarana ( The Scriptural Treatise )

Sri Gaudapada's glossary :

Upanishad Mantram-7.

Karika Slokam-s 10 to 18.

Karika Slokam-16.

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Slokam-16.

Anadi-mayaya supto

yada  jivah prabudhyate,

ajam-anidram-asvapnam

advaitam budhyate tada.

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Slokam Translation :

anadi mayaya = due t beginingless maya;

suptah = asleep;

ada = when;

jivah = the individual soul (Atma);

prabudhyate = is awakened;

ajam = (which is) birthlss, beginngless;

anidram = sleepless;

asvapnam = deamless;

advaitam = the non-dual ( Self );

budhyate = 9he) realises;

tada = then.

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Tattvam ( Essence ) :

When the individual soul sleaping under the influence of the beginningless Mayais awakened, then it realises in itself the birthless, sleepless, and non-dual ( Turiya).

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Discourse : 

Having been ignorant of (Turīya) due to beginning-less māyā, when the jīva awakens, then, he knows

the non-dual (Turīya), which is unborn, dreamless, and sleepless. (kārikā 16)

Gauḍapāda says this spiritual awakening, which is claiming that I am Turīyaṃ all the time and not just at a particular time called samādhi, is a very sacred moment in the life of every jīva because the spiritual sleep in the form of self-ignorance has been there from beginning-less time. The opportunity for awakening can come only in human birth. Only a very few people diagnose the problem of saṃsāra.

Even if diagnosed, few know that knowledge alone is the solution and that knowledge requires Vedānta śravaṇa mananam. Many people are trying to get enlightenment by various methods including raising practices cannot give that knowledge. Knowledge can come from a means of knowledge only. 

If I have to know the color, I have to use the right instrument of knowledge. For Turīyaṃ knowledge, Vedānta alone is the instrument. All the other instruments are turned outward. To come to knowledge, a competent ācārya is needed. Very few will get the desire to study Vedānta. Very few will get the opportunity to study Vedānta. Even among those, very few will grasp the message and claim, “I am the consciousness principle who am dissociated from waking, dream and sleep all the time.”

My association with the three states is only a seeming one. Once I understand the association to be a seeming one, I am free. The stick under water only seems to be bent. If I take the bend to be real, I have to do something to straighten the stick. When I know the bend to be only a seeming one, I do not need to do any sādhana to straighten the stick. Let the stick be in water and appear to be bent. But it is straight all the time. Similarly, I appear to be a waker, dreamer or a sleeper. Even when I appear as all these  three, they are only appearances. I am always Turīyaṃ and this I have to know in the waking state.

This ignorant waker is spiritually asleep by the power of māyā from beginning-less time. Māyā has āvaraṇa-śakti, the power to conceal the truth that I am Turīyaṃ all the time. Once the truth is concealed, falsehood is projected. Māyā’s projection power is called vikṣepa-śakti. With the operation of this śakti, I associate with the waker, dreamer and sleeper and all the rest. Because of some blessing there is desire for knowledge, opportunity to know, and grasping the knowledge. When this happens, the jīva awakens from both sleep (ignorance) and dream (error). At the time of awakening, the world is understood as mithyā but the world will not disappear like the dream world disappearing upon waking from sleep.

Plurality will appear but it is known to be the non-dual Turīyaṃ only. That Turīyaṃ is understood to be ‘I am’, the ‘I’ referring to the consciousness principle. Gauḍapāda keeps mantra 7 in focus all throughout the entire Māṇḍūkyakārikā. That Turīyaṃ is free from association with the deep sleep, dream, and waking states. All these states belong to the mind. The extrovert mind is in the waking state, the introvert mind is in the dream state and the passive mind is in the deep sleep state. 

These three states are states of the mind only but we superimpose these onto ourselves, the consciousness. This is false transference. A clear crystal in the proximity of a red flower appears red. When I mistake the crystal to be red, I am falsely transferring the color of the flower onto the crystal. The crystal is not red at anytime.

Mind has got different states and when I transfer the mental attributes of the waking, dream or deep sleep states upon myself, I think that I am the waker, dreamer or sleeper. After this wisdom, I transfer the attributes back to the mind itself and know that I am Turīyaṃ all the time.kuṇḍalinī. Varieties of spiritual exercises are practiced by varieties of people not knowing that those practices cannot give that knowledge. Knowledge can come from a means of knowledge only. 

If I have to know the color, I have to use the right instrument of knowledge. For Turīyaṃ knowledge, Vedānta alone is the instrument. All the other instruments are turned outward. To come to knowledge, a competent ācārya is needed. Very few will get the desire to study Vedānta. Very few will get the opportunity to study Vedānta. Even among those, very few will grasp the message and claim, “I am the consciousness principle who am dissociated from waking, dream and sleep all the time.”

My association with the three states is only a seeming one. Once I understand the association to be a seeming one, I am free. The stick under water only seems to be bent. If I take the bend to be real, I have to do something to straighten the stick. When I know the bend to be only a seeming one, I do not need to do any sādhana to straighten the stick. Let the stick be in water and appear to be bent. But it is straight all the time. Similarly, I appear to be a waker, dreamer or a sleeper. Even when I appear as all these three, they are only appearances. I am always Turīyaṃ and this I have to know in the waking state.

This ignorant waker is spiritually asleep by the power of māyā from beginning-less time. Māyā has āvaraṇa-śakti, the power to conceal the truth that I am Turīyaṃ all the time. Once the truth is concealed, falsehood is projected. Māyā’s projection power is called vikṣepa-śakti. With the operation of this śakti, I associate with the waker, dreamer and sleeper and all the rest. Because of some blessing there is desire for knowledge, opportunity to know, and grasping the knowledge. When this happens, the jīva awakens

from both sleep (ignorance) and dream (error). At the time of awakening, the world is understood as mithyā but the world will not disappear like the dream world disappearing upon waking from sleep.

Plurality will appear but it is known to be the non-dual Turīyaṃ only. That Turīyaṃ is understood to be ‘I am’, the ‘I’ referring to the consciousness principle. Gauḍapāda keeps mantra 7 in focus all throughout the entire Māṇḍūkyakārikā. That Turīyaṃ is free from association with the deep sleep, dream, and waking states. All these states belong to the mind. The extrovert mind is in the waking state, the introvert mind is in the dream state and the passive mind is in the deep sleep state. 

These three states are states of the mind only but we superimpose these onto ourselves, the consciousness. This is false transference. A clear crystal in the proximity of a red flower appears red. When I mistake the crystal to be red, I am falsely transferring the color of the flower onto the crystal. The crystal is not red at anytime. Mind has got different states and when I transfer the mental attributes of the waking, dream or deep sleep states upon myself, I think that I am the waker, dreamer or sleeper. After this wisdom, I transfer the attributes back to the mind itself and know that I am Turīyaṃ all the time.

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Next Karika Slokam-17.

To be continued ....

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