Advaita Prakaranam of Mandukya Upanishad (Chapter 3) Part 20

 

अजातस्यैव भावस्य जातिमिच्छन्ति वादिनः ।

अजातो ह्यमृतो भावो मर्त्यतां कथमेष्यति ॥ २० ॥

ajātasyaiva bhāvasya jātimicchanti vādinaḥ |
ajāto hyamṛto bhāvo martyatāṃ kathameṣyati || 20 ||

With the previous sloka previous topic is over viz. contrasting both. Advaitam is neither for dvaitam nor against. The reason is it is paramarthikam. Absolute cannot be related to any relative. No
connection is possible. So neither friendliness nor enmity.

From 20th he talks about the jagat utpatti nishedha from Brahman. Jiva utpatti nishedha was done by taking the example of akasa.

From 3-9 it was done. The same utpatti nishedha acahrya repeated with Sruti support also. Akasa is logic. Sruti pramana from 11-16. Jagat utpatti nishedha was done in one sloka viz 10 in which he indicated briefly. This is important because in ghatakasa example, one may argue that ghata space may not be born, but ghata is born,. So too caitanyam is not born but body the container may be born. So we have to negate the body, matter or world also is not born. Neither caitanyam is born nor jadam is born. That is elaborated from 20th sloka onwards. Here also he will have two approaches. One is by yukti and another by sruti pramanam. This will be (yukti) upto 22nd. Then he will take sruti pramanam.

Yukti is if the creation is real, the karyam is real, then karanam will have to be parinami karanam. This is solid argument. Milk and curd etc. A real world has to be produced Brahman has to modify to become so. It means destruction of Brahman. Brahman will become, savikaram. Let it be. Then it will have shad vikaram. It will die also.

So he says vadianah jatim + the dvaita philosophers desire to accept birth of a real world. Out of what? Ajatasya + Of the birthless Brahman changeless Brahman. Brahman is ajatam or akaranam Brahman. That Brahman they want to make really changing by accepting a real creation. Ajatah amrtah bhavah. That Brahman which does not have janma or maranam. Two vikaras are taken here. Janma and marana. So it is nirvikarah. How can such Brahman become mortal by becoming universe. It can never become universe. If I experience universe, you say then just experience is not enough to prove reality.

Experience can mislead. Optical illusions. Two lines with reverse arrows. Even for vyavaharika satyam we cannot trust eyes. We want to trust them and prove paramarthika satyam. Experience may mislead. Do not try to prove reality through senses. Advaitam alone was is and will be. So if the nature of Brahman is as described in the Upanishads, then it cannot be a parinami karanam of the world. Parinami karanam is martyam.

If world is accepted as vivarta karyam then your ajati vada will go away. Vivarta karyam is born means jati has come into being. Gaudapada says, when you say vivarta iaryam is born,. it is as good as nothing is born. Vivarta means as though born. Vivarta karyam means adhyasa. Like snake born. Or dream is born.