[Advaita-l] Discussion group on Advaita siddhanta.

kuntimaddi sadananda kuntimaddisada at yahoo.com
Tue May 29 07:03:18 CDT 2007

Srikantaji - PraNAms

Here is my understanding of Mandukya (I have to
continue the notes I started on it sometime back.)

In the descriptions of the waking, dream and deep
sleep, the scriptures present it from both microcosmic
of jiiva's perspective as well as macrocosmic or
Iswara's perspective.

When in both waking and dream states - when it uses
the same word 'ekonavimshata mukhaH' - referring to
the 19 gates through which the external world
(bahiprajnaH) is interacted and 19 gates through which
in the internal world is internal word is interacted
(antaH prajnaH) - it is referring obviously from the
jiiva's point - or microcosmic view.

But when it uses the word 'samptangaH' - in both the
waking and dream worlds, it is referring to the
macrocosmic perspective or Iswara's perspective.  The
conventional interpretation of the seven limbs comes
from Chandogya Up. where the reference is to virat

Looking analytically, yes the individual mind is
needed for the perception, volition, cognition and
recognition of an object out there and thus the whole
world out there and without the knowledge of the
existence of the world out there its existence cannot
be established.  However the perception is based on
the senses grasping the attributes of the object out
there. The individual mind nor the individual indriyas
(that are included in the ekonavishati mukhaH) do not
create the particular attributes for the objects that
is being perceived.  The only perceive the attributes
but not the cause of those attributes that are
perceived by the senses and thus the mind. Hence
object to have those attributes that being perceived
must have origin separate from the individual mind. 
The third paada description, the scripture presents it
both from the microcosmic or jiiva - laya or nidra and
well as from Iswara the macrocosmic creator - pralaya
- Mantra 5 and 6 of the Man. Up. - Both are negated in
the description of turiiyam - na prajnaH, na aprajnaH
- where iswara being maayavi is sarvajnaH and jiiva
engulphed due to avidya is aprajnaH. Thus it negates
'aham' or I am identification with the individual mind
(jiiva) and total mind (Iswara) in the description of

Anyway that is how I understand.

Hari Om!

--- srikanta at nie.ac.in wrote:

> In  his discussion on the above topic Srikuntimadi
> Sadananda says"In
> contrast to Vijnanavadins,the objective world is not
> considered as
> projection of the individual mind but collective
> mind-which ofcourse goes
> into subtler state when brahmaji goes to sleep as
> stated in B.G.Ch.8.
> In the Gaudapada karikas as well as in the
> Brahmasutra Bhasya this aspect
> has been analysed.According to the Vijnanavadins
> there is no external
> world."Yadantarjneya rupam tad bahirvad
> avabhasate"says Dignaga ,the
> Vijnanavadin.In the Gaudapadakarikas also the view
> of the Vijnanavadin is
> discussed.according to Mandukyopanisath and the
> Gaudapada karikas the
> individual self itself imagines the external world
> as in the
> dream.Gaudapada discusses this aspect only from the
> point of view of the
> jiva that is the individual self.
> N.Srikanta.
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