Karika 1
उपासनाश्रितो धर्मो जाते ब्रह्मणि वर्तते ।
प्रागुत्पत्तेरजं सर्वं तेनासौ कृपणः स्मृतः ॥ १ ॥
upāsanāśrito dharmo jāte brahmaṇi vartate |
prāgutpatterajaṃ sarvaṃ tenāsau kṛpaṇaḥ smṛtaḥ || 1 ||
The Jīva betaking itself to devotion (upāsanā) thinks itself to be related to the Brahman that is supposed to have manifested Himself He is said to be of narrow intellect because he thinks that before creation all was of the nature of the unborn (Reality).
The concept of dvaitin is what? They consider dvaita prapanca as reality. They call it as karya prapanca. What type of karyam? It is real karyam. It is jatam. It is born. Naturally, we ask, from where did this dvaitam come? From Isvara or Brahman. He accepts isvara as karanam. There too what karanam? Upadana karanam. Both karyam and karanam are satyam. Then we ask another question.
This karanam Isvara - is he born or unborn? He says how can we ask this question. Isvara how can be born at any time. He is ajam or ajatam. (The whole of the third chapter is attacking this particular concept of dvaitin that karanam is ajam and karyam is jam.) It will not work. Karyam and (upadana)karanam are essentially one and the same. So when you accept karyam as jatam, karanam also you must accept as jatam. If the son is born, the father is also born. Not an unborn father.
He is karyam with reference to his father. Karanam is also karyam and so it is also jatam. Two reasons will be seen now. It will be elaborated in the whole chapter. It is a samkshepa sloka. If abstract do not worry.
If karyam is born karanam also is born. Everything in the creation is both karyam and karanam.
So karanam is karyam and karyam is karanam. You cannot point out a thing which is karyam alone or karanam alone. If a thing is karyam it is karanam and if there is karanam it is karyam also. This can be looked from a different angle. That is second reason.
If you say isvara is karanam then karanam has to undergo modification, change. Modification means six - jayate etc. One of the modification is janma. Birth is one of them. If isvara is karanam, he is savikarah and so he is jatam. Dvaitin says isvarah is not jatam because he is karanam. Gaudapa says if karyam is jatam, karanam isvara also is jatam only. If isvara should be ajatah,. He should be karyam or karanam? He should be neither. The whole advaita prakarana says isvarah is ajatah and so it means he is not a karanam of this world. Brahman word can be used for isvarah. Brahman is ajatih. Brahman cannot be karyam. So it cannot be karanam also.
Then it means no world has come out of Brahman. No creation. This teaching is called ajati vadah. It is the essence of third chapter.
If so why do you teach creation. In Tattvabodhah you talk of it. You contradict the first text’s teaching in the last text. For a beginner, we say there is a creation because he cannot accept that there is no creation. He sees a creation. Instead of questioning his understanding, he will question the teaching of the teacher. So he must be given some confidence. For a doctor if he says there is no disease, the patient will go to another doctor saying he does not know how to check up. So doctor accepts non-existent disease and gives some harmless tablets etc. or a harmless injection. So in the beginning advaitam cannot be grasped as we experience day-in and day-out dvaitam.
So we start from dvaitam and go to advaitam. He gets a rapport with the teacher and the teacher can gradually teach. Now all are advanced students. So he goes all out to dismiss dvaitam. We temporarily accept Brahman as karanam for a mithya jagat.
If Brahman has to be ajatih it cannot be cause. Acharya says all upasakas are absorbed in jata Brahman. They have not understood ajata Brahman. He says upasanasrito + Dharmah is jivah.
An individual. He is committed to upasana accepting bheda as a permanent thing. In Vaikuntha also it goes. I am sitting in front of the Lord. Some tall fellow is sitting in front of me. I have to keep changing my head this way and that way. Such a jivah has resorted to the jatam brahman or karanam brahman. Karanam and karyam one and the same and so if karyam is born karanam also is born.
The second is karanam is subject to vikara and so it will become jatam. These people accept Brahman as karanam and they remain in jatam Brahman. Still, they think “pragutpatteh sarvam ajam”.
Before the dvaita utpattih of this dvaita prapanca everything was there in the form of karanam Brahman. They call it ajam. This is their thinking. The mistake they commit is they call it ajam. Because karanam is jatam. Everything is in the form of karanam Brahman which is ajam - is not right. Karanam if we accept, then jate brahmani vartate.
Acharya says - passes his verdict - because of this false conclusion he is kripanah. This upasaka dvaitin is unfortunate. Because of this mistake that karyam is jam and karanam is ajam. They think karyam is dvaitam and karanam is advaitam. It looks to be right. Gold is one and ornaments are many. Karanam is one and karyams are many.
So before srishti advaitam and after srishti dvaitam and after laya again advaitam. Mother is one and she gives birth to many children.
Dvaitam. Seed one and trees many. So Acharya wants to say that if previously advatiam and out of that advaitam dvaitam comes, then previously also it was not advaitam. Why? Because in that advaitam there was dvaitam in unmanifest form. You think it is advaitam. It is not so. Karanam can never be advaitam because if it has to produce dvaita karyam it must contain dvaitam in dormant unmanifest potential form. So what do you call advaitam the karanam is not advaitam at all. it is dvaitam in potential form.
True advaitam has got to be that which does not have any dvaitam either in manifest or unmanifest form. So true advaitam can never give birth to dvaitam because of nothing in potential form in it. It is advaitam all the time.
These dvaitins do not understand that. They say before utpatti there was advaitam was which was karanam. Now there is dvaitam which is karyam. But the fact is they are all the time in dvaitam only because before also dvaitam only. Anything within dvaitam being limited and subject to modification, their samsara will not go anything away and even after going to vaikuntha. Salokya, samipya, sarupya and sayujya. Nitya suris touching the lord.
I am not. Though I am in the same loka. Some occupy the front room and are so closer. They cannot see but hear the lord conversing with others. There is some ananda. You will be like the lord but you won’t have all the glory of the lord. It is a miniature lord. You merge into the lord like becoming sankha or cakra or a leaf in his vanamala.
It is moksha. They argue for these things. The logic cannot prove duality because of the self-evident nature of atma which is aparoskha which is nondual. Nor is there any logic that disproves advaita.
Tarka is to point out fallacies in the arguments that proves dvaita atma or disproves advaita. Tena asau kripanah. The dog can only lick the water even if ocean water is available. They are like that.
When the ocean is available they lick only the tip of it. So our mind used to dvaitam can always think of dvaitam only even in moskha - some superior mukta and some inferior mukta. Even after coming to Upanishad they continue in bheda buddhi. So I want to dismiss this concept of jata Brahman and ajata (karanam) Brahman. I want to establish advaitam alone was, is, and will be and that is you. There is seeming things coming out of me and exist in me. Creation is a glory which does not touch me at all.
Summary notes: If duality is accepted it must have a cause and brahman has to be accepted as karanam. If so then it is not ajam, but jatam brahman. Accepting dvaitam is equal to accepting brahman as born. Let it be. No that is the samsara. Birth is samsara.
Accepting dvaitam does not liberate. So they are called kripanah. The solution is we have to come to ajata brahman which is moksha or akarpanyam. If brahman is ajatam, it should be akaranam.
Nirvikaram Brahman. If it is akaranam, then dvaitam cannot come out of that brahman. So dvaitam has never come out of brahman. So no Srishti etc. This is called ajatio vadah. - Brahman is not a cause. World has not come out of it. This teaching will make a person muktah.
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