MANDUKYA UPANISHAD with GAUDAPADA’S KARIKA: 52. Swami Advayananda.
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Chinmaya Mission
Under the auspices of Chinmaya Mission Jhansi, a spiritually enriching Jnana Yajna was organized.
The event was graced by the revered Swamini Sanyuktanandaji of Chinmaya Mission Bokaro, who captivated the audience with her clear and thought-provoking discourses. The morning sessions explored the essence of “Dhanyaashtakam,” while the evening sessions delved into the 12th chapter of the Shrimad Bhagavad Gita, reflecting on the profound theme of “Bhakt, Bhakti aur Bhagawan.”
The Yagya was further supported by Br. Raghavendra Chaitanya and the dedicated members of the Chinmaya Executive Committee. Respected guests Sh. Hari Om Pathak and Smt. Anuradha Sharma also graced the occasion with their presence.
More than 300 devotees from the city actively participated in the sessions, making the event a truly inspiring and elevating experience for all involved.
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Tuesday 15, April 2025, 10:45.
MANDUKYA UPANISHAD
GAUDAPADA’S KARIKA
Agama Prakarana – “The Scriptural Treatise”
GAUDAPADA’S KARIKA: PART 4/4:
ALAATA-SHANTI PRAKARANA (100 mantras):
Quenching the Firebrand:
The Illusion of CAUSALITY
Karika Section 4.6: Mantras - 33-41 (9 No.)
Mantram - 4.39: The Evidence of Emotional Reaction
Post-51.
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Mantram - 4.39: The Evidence of Emotional Reaction:
1
Asat jaagarite drishtvaa, = By seeing an unreal object in the waking state, and
2
swapne pashyati tanmayah; = then in dream, one is emotionally affected
3
asat swapne api drishtvaa cha, = But seeing an unreal in both. object in dream, (and being so
4
pratibuddhah na pashyati. = affected), one does not see it upon waking.
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between the Realists and the Idealists. It crops up again.The purpose in this verse is to warn
us not to be tempted to concede reality to the waking state even under the most convincing
case of proven relative causality. The case in question is a remarkable proof of how waking
experiences influence dream, but not the other way around:
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1-2
First the case is taken when a waking experience, which causes some emotional
upheaval, is repeated in dream, causing the same pain there. This case justifies the
statement that the waking state supplies the content for the dream.
3-4
Then the case is taken of a dream experience which causes some emotional
reaction in the dream, but which is simply ignored or laughed off when we wake up. Our
immediate reaction to this is, “This proves that the waking state is the cause of the dream
state. Not only that, it is also real in comparison to the unreal dream.” This is the mistake.
The trap here is that the dream experience is given unreality status for the wrong
reason, and by default the waking state is taken as being real. Mental bias is all that this
example proves; it does not prove the reality of the waking state, nor the unreality of the
dream state. The reality or unreality is never the outcome of mental bias; it can only be
decided by a deeper understanding of what Absolute Reality is.
The causality is only relative. For that matter, the emotional reaction itself is relative.
Some may be pained by an object; others may not. Thus the Bhashya concludes from this
that to attribute a causal relationship from such untrustworthy evidence is not justified.
The door is now opened for us to accept the Vedantic viewpoint on Causality . . .
*****
Next
Mantram - 4.40: Causality Just Not Possible
*****
Continued
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