Mandukya Upanishad, Class 65

After negating other systems of
philosophy Gowdapatha is summarizing the teachings of Mandukya Upanishads in
verse 29 onwards.  He repeatedly asserted that Brahman alone is the
ultimate reality and he is beyond time and space and therefore beyond cause and
effect.  Cause and effect are possible only within time.  However, we
experience dwaida prabanja and therefore we don’t question or negate the
experience of duality; we don’t question or negate the utility of the duality;
we don’t question the orderliness of the world.  We question its absolute
reality; it can never be absolute reality because the real world can’t be born
out of Brahman.  The world is experienceable and useful but not absolute
reality and that is called mithya.  It is similar to dream, which is
useful, experienced and orderly but it is not absolute reality.  Even
though the world is not absolutely real, in the beginning stages a seeker will
find it extremely difficult to accept this fact.  Veda recognizes this
difficulty of the student; The students refuse to accept because the world is
tangible, perceivable and orderly.  Even though they intellectually
convinced of the absolute reality, Brahman, but emotionally they have
difficulty in negating dwaidam.  Dwaidam is required for relationships.

Vedanta temporarily compromises with
adwaidam and claim there is dwaida prabanja.  Upanishad declares the panja
poodham came from Brahman; from that shuksham sareeram and sthula sareeram
came.  This elaborate creation is mentioned in Upanishads as a
compromise.  Several devadas are introduced for Bakthi etc. 
Gowdapadha says this is temorary and not permanent.  This temporary
acceptance is called adhya rohapa.  The later negation is called
apavadhaha.

“Loneliness is samsara; Being alone
is moksha”

Verse 43

The beginners continue to be afraid
of advaidam and they argue against advaidam and in favor of dwaidam,.  The
reasoning is because dwaidam is experienced, tangible, orderly, is useful; it
provides for scope for relationship which gives security.  Vedanta
compromises; any compromise will have dosham and teaching this dwaidam will
have some dosha for the students; the students will get attached to those
deities.  The students were attached to the world, but now they are
attached to a few deities and their forms.  This disadvantage is there
when dwaidam is first introduced.  This very same dwaidam will gradually take
him out of it to advaidam.  Therefore, dwaidam is a necessary compromise
in the initial stages for the sake of immature students.  This is similar
to doctors prescribing medicine even though there are side effects.

Verse 44

Even though the world appears to be
real because of its experience, orderliness, tangibility, utility etc. it is
not absolutely real.  Gowdapadha gives another example of a magic show
conducted by a magician.  A magical elephant appears as a real elephant
even though there is no elephant at all.  Ignorant people argue that the
dwaida pranbanja exists similar to this elephant.

Verse 45

The appearance of origination of the
world; the appearance of the substantiality of the world; the materiality of
the world; the motions of the world, in the form of arrival and departure;
these are all are nonfactual; the fact is only Brahman.  Birthless Brahman
alone appears as born universe; similarly, motionless brahman appears as the
moving world; the non-material conscious alone appears as material
universe.  The wall is made up of atoms, which are 90% space; but the wall
appears solid, even though it is 90% space; similarly, brahman appears as
material objects in the universe.

Verse 46

Gowdapadha concludes this series of
discussion that started from verse 29.

Chaithanyam is never a cause or an effect;
since consciousness birthless, all jivas are birthless.  If jivas are not
born at all, there is no question of rebirth at all; there is no need to work
to avoid puner jenma.  We don’t solve the problem of punar jenma, but we
dissolve the problem; there is no problem requiring a solution; there is no
punar jenmam to avoid.  This is the teaching of the Upanishad.  Every
seeker has to come to this knowledge that I the advaidam Brahman; jiva, jagat
eeswara division is mithya; swami, dasa, peda is mithya;

• Soham:  I am god (Advaidam)
• Dasoham: I am dasa of god (Dwaidam)
• Sadasoham:  I am always god (Advaidam)
• Dasadasham:  I am always dasa of god (Dwaidam)

This argument goes on forever.

Advaidam sees dwaidam as a means but
not an end in itself.  Only by advaida gyanam a person can save from
himself from falling into samsara; punar jenma;

Verse 47

Up to 46 verse, Godapadha presented
the summary of vedanta with the help of dream example and magic example. 
From 47th verse, he is taking another example to convey vedantic
teaching:  Alatha dhrishta vadha; this example is from verse 47 to verse
56;  This chapter got the name because of this example.  In this
example, Brahman is compared to a small tip of fire, agni.