Gowdapadha has established that nondual Brahman alone is there, and this Brahman was non dual, is non dual and it will ever be non-dual. If there is any duality, it is mithya. From 31st verse onwards Gowdapatha wants to talk about samsara and its remedy. Cause of samsara is missing advaidam which is sathyam and […]
Class 42 The Upanishad describes features of Brahman, we come across a logical problem that two features of Brahman contradict each other. One feature is nirvikaram, not subject to modification, beyond time and space, eternal and all pervading; free from all modiifcation caused by time. The same upanishad describe Brahman as jagat karanam – nimitha […]
While studying the nature of Brahman, we face a peculiar problem and that problem is some of the features of Brahman are contradictory to one another. Main contradiction is in the description of Brahman as nirvikaram and jagat karanam. The word nirivkaram means not subject to change; The same Upanishad also calls Brahman as upadhana […]
In verses 17th to 22nd, Gowdapadha is taking a diversion to criticize the dualistic system of philosophy and to establish advaidam. His main aim is not to criticize dualistic system. The main idea is that journey from bondage to moksha can’t be from dwaidam to dwaidam. Because very dwaidam is the cause of bondage; wherever […]
To establish advaidam nature of thuriyum, Gowdapadha is showing that thuriyum is not a kranam at all because any karanam is potential dwaidam to produce kariyam. To establish this, Gowdabadha uses four methods. In this portion of diversion, Gowdabadha strongly criticizes all dwaidin who believes that there is a creation born out of Brahman. From […]
Shloka # 14: 12.14 He who is ever content, who is a yogi, who has self-control, who has firm conviction, who has dedicated his mind and intellect to Me-he who is such a devotee of Mine is dear to Me. Continuing his teachings, Swamiji said, in second part of Chapter # 12, beginning with shloka […]
In four stages, Gowdapadha is establishing that either the jiva nor jagat is born out of Brahman and therefore Brahman the thuriyum is not a karanam at all. First, he logically established the non-origination of jiva and jagat. Now he is scripturally establishing the non-origination of jiva and jagat. Now we are in the fourth […]
Atma is kariya karana vilakshanam. Atma is neither an effect or a cause. Nothing is born out of atma neither the jagat or jiva. Gowdapadha established this by: Yuktyya jiva shrity nishedhaga: Logical negation of jiva shristy (Verses 3 to 9)Yukthya jagat shristy nisedhagaha: Logical negation of jagat shrisy (Verse 10)Shruthya jiva shristy nishedhaha: Scriptural […]
Thuriyua padham is advaidam. The significant of the word advaidam is that thuriyum is beyond cause and effect, absolute principle, beyond time and space, not subject to modification. Cause and effect are subject to modification. Whatever is subject to change is within time. Whatever is beyond time is not subject to change and beyond cause […]
Class 35 Feature of thuriyum is kariya karana vilakshanam. The first two padhas are seen as kariya pada as they are subject to birth and the third is considered karana padha as it is the cause of the first two padas. The teaching adjathi vadhaha is establishing that nothing is born out of thuryium. This […]