Mandukya Upanishad, Class 68

Gowdabadha wants to establish that there
is no creation at all with the example of fire brand and pattern.  We
experience the seeming duality between fire brand and pattern and we also see
an apparent cause effect relationship.  Up on inquiry, we find that
patterns do not have separate existences and really speaking there is no such
thing called patterns.  Once you understood that there is only one nondual
ship, the cause effect relationship goes away.

  1. First negate the pattern,
  2. Consequently, negate duality,
  3. Consequently, negate cause effect relationship
  4. Consequently, arrive at nondual flaming tip which is
    beyond kariya and karana

Extend this to creation.  Once
creation is understood to be Brahman in seeming motion, then the duality is should
be negated.

  1. First negate the creation
  2. Negate duality
  3. Negate kariya karana sambandha
  4. Consequently, arrive at Brahman, the non-dual.

Viswa, Taijasa and pragya are all
mistakes; viswa and taijasa are kariya dhrishti and pragya is karana
dhrishti.  As long as you own up the thiruyum, you are beyond the realm of
time and not threatened by Yama Dharma Raja.

I get sucked into karma and palam
cycle which is cause effect cycle.  Therefore, I get into more and more
activity, lowkiga karmani; picking up more and more palam; and get sucked into
it more karma.  The cause effect cycle is a whirlpool; every ignorant jiva
is an helpless worm caught in the whirlpool.  Sometimes he gets out of the
whirlpool by dying, but he gets back into the whirlpool by birth again. 
Obsession with busier and busier pattern of life cycle only makes you busier. 
As long as you are obsessed with cause effect cycle, it will only produce more
and more karma.

What vedanta asks the question, am I
kartha – in short who am I?  When this inquiry is made you will transcend
viswa taijajasa prgya and own up that I am akartha and aboktha arrive at
Thiriyum.  Enjoy some part of the day without thinking of the past or
future; in short untouched by time; learn sit quite for some time.  Learn
to be in the present for some time.  Then you will find outThuriyum will
not produce fresh karma and palam.   A gyani alone lives every
moment.

Verse 56

Gowdapadha gives a strong warning,
as viswa as a kartha, you do lot of things expecting results.  As a result
, you look yourself in the future, with the new dream house etc.  Dreaming
as a better boktha; it appears that better boktha of tomorrow will be
satisfied.  This is our imagination.  All my struggles are only
change myself hoping tomorrow’s boktha will be better.  But when tomorrow
comes, they postpone the fulfillment  No future boktha will be satisfied
and comfortable.  Either you are ever comfortable or never
comfortable.  The future comfort is only a mirage water.  Learn to be
comfortable here and now.

Getting out of the obsessive cycle
of kartha and boktha (there is only one method of getting out of this – by
negating viwa, taijasa pragya and owning up Thuriyum) is possible only through
vedanta sravana manana nidhithyasam.  Mokshas prescribed by other
religions are within time, space, boktha and kartha.  When atma is known
by vedanta, the problem gets dissolved.

Verse 57

From this verse to verse 74,
applying this example, Gowdapadha summarizes the vedantic teaching.  Where
the firebrand tip is comparable to Brahman and all the patterns are comparable
to universe.  By comparing the two, he establishes Brahman Sathyha and
jagan mithya.

I see the origination of the
universe due to agyanam.  I see falsely the origination of the universe
because of avidhya; once avidhya comes, kala comes; once kala comes, kariya and
karana come.  Then I will be the victim and the world is a persecutor. 
Once kariya karana sambandha comes, then shristy and laya comes.  There is
nothing that is permanent in this creation.  Just as the ship needs an
anchor when moving around the sea, the human beings also need an anchor when
you move around in life and that anchor is thuriyum.  Everything is
impermanent from agyani’s dhristi and everything is samsara.  From gyani
dhrishti, everything is Brahman.  As Brahman, everything in creation is
eternal and birthless.  From nama roopa dhrishti it is perishable from brahma
dhristi it is imperishable.  If there is no mortality, then there is no
insecurity. 

Verse 58

Whatever is born due to ignorance is
not really born.  The dream creation is born because of the ignorance of
the sleep.  Philosophically sleep status is self-ignorance of
myself.  Moment sleep takes over and there is self-forgetfulness, the
dream world is created.   All the objects are falsely created. 
This world is also born out self-forgetfulness – my ignorance of thuiryum
status.  Whichever object is born because of ignorance, they are not
really born, ignorance creates false entity.  Rope ignorance creates false
snake.  Self-ignorance creates dream world.  Thuriyum ignorance
creates the universe.  They are born like magic.

This means they are two things – Brahman and avidhya or maya.  How do you say there is no dwaidam?