Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 12

रसादयो हि ये कोशा व्याख्यातास्तैत्तिरीयके ।
तेषामात्मा परो जीवः खं यथा संप्रकाशितः ॥ ११ ॥

rasādayo hi ye kośā vyākhyātāstaittirīyake |
teṣāmātmā paro jīvaḥ khaṃ yathā saṃprakāśitaḥ || 11 ||

Acharya comes back to the same topic of jiva utpatti nishedha. He discussed it before. He picks up the topic again. What is the difference between the previous and this discussion. Is it not a dosha.

Pishta peshana nayaya or punarukti dosha. It is not so because even if the topic is the same the approach is different. Previously it was established through logic. Now he wants to establish through scriptures. Yukti pradhanam before and now it is sruti pradhana. Sruti pramanena jiva utpatti nishedha. It will be from 11 to 16.

Acharya uses various techniques here which are used in mimamsa sastram. To arrive at the intention of the sastram we have various methods of analysis called shadlingam. Upakrama etc.

One method used here is by taking the jiva Brahma aikya vakyam i.e., those statements which reveal the identity between jivatma and paramatma are considered. Tattvamasi etc are there. How will mahavakyam will help in establishing this particular topic. What is the connection between mahavakya discussion and jiva utpatti nishedha. Acharya connects ingeniously.

If sastram points out jiva and Brahman are identical then the idea we get is that just as Brahman is unborn, jiva also is unborn. Brahman ajah. All rival philosophers accept this. The problem is only with respect to jivah. Jiva is born from unborn Brahman. No. Sruti pramana if you see, it also shows no jiva utpatti. If jiva is born you say then it will amount to saying Brahman is born. Because jiva and Brahman are same. Scriptures never discuses the cause of Brahman.

For aikya vakyam acharya takes the Tai.Up. Second chapter is taken here where pancha kosa viveka is done beginning with annamaya kosa. Prthivya oshadhayah … Annarasa mayah it was said there. Rasadayah therefore refers to annamayadi kosah. What Upanishad does? It dismisses every one of them as anatma by saying anyontara atma.

Finally, after dismissing anandamaya it says Ananda atma Brahma puccham pratishtha. Atma Brahma aikyam is pointed out by saying ananda atma is pointed out as Brahma puccham. Atma Brahma aikyam is referred here. This was supported by previous and later statements also like satyam jananm anantam Brahman.. Brahman is discovered in the heart indicating that atma here and Brahman there are identical. In the end also it was confirmed that sa yascayam purushe + Sa ekah. Caitanyam in purusha and HG are one and the same. If both are one and the same, jiva also must be unborn like Brahman.

Rasadayah … The five kosas beginning from annarasamaya kosa were discussed in Tai.Up. Tesham atma.. Their atma or inner content of those five kosas which is known as jivah is revealed as parah or Brahman or paramatma. It is exactly like revealing ghatakasa is the same as mahakasa.

Yatha kham or akasam. It means oneness between pot space and total space. The example is given by acharya and not in tai. Up. Evam + Thus it was revealed. So the conclusion is jiva is not born.

The aim here is not aikyam. Through this topic, acharya wants to establish that therefore jiva is unborn and ajati vada is right and say advaitam is intact. In the following slokas more sruti quotations will be given.