मनोदृश्यमिदं द्वैतं यत्किंचित्सचराचरम् ।
मनसो ह्यमनीभावे द्वैतं नैवोपलभ्यते ॥ ३१ ॥
manodṛśyamidaṃ dvaitaṃ yatkiṃcitsacarācaram |
manaso hyamanībhāve dvaitaṃ naivopalabhyate || 31 ||
With the help of Sruti and Yukti, pramanam utpatti was negated. Brahma satyam is hereby established. Now he comes to the last topic of this chapter, which is nididhyasanam.
1) The purpose of it is not for a new experience. Generally, people think we have knowledge but no experience.
2) It is not even for new knowledge. Meditation cannot give new knowledge.
Knowledge can be gained from pramanam only. Pramanas are six in number. In meditation, not a single pramana is in operation. All are based on pratyaksha. Pratyaksha is not there. What about sabda pramana? No teaching is there in meditation. Itself is not a separate pramanam. We have only six.
3) Nor can it improve the knowledge. Incomplete knowledge is due to our doubt. Doubts are removed by proper thinking. Suppose you have doubts about the departure time of TN Express as to whether TN Express leaves first or GT Express. If you sit in meditation, the confusion will not go away. The train will go away. Doubts are due to improper thinking, and it is removed by proper thinking.
How can the world be unreal or Brahman be adhisthanam? How can I be Brahman? These doubts will not go by meditation. Mind will give some reason why I do not accept these statements. I can see the world, or it is useful. I have to dig into these reasons and knock them off, if necessary, with the help of the teacher. So meditation does not compete with knowledge.
Meditation is meant for only one thing. It removes our habitual thinking, orientation. We have many of them. Moksha has to come in future. We are not yet liberated. I do not dare to say I am free. Vedanta gives a technique for liberation and not a method for liberation. It is not so. Vedanta is not a method for liberation. It says it is you. You are already free. But we think it is to come and postpone from sravanam to mananam and mananam to nididhyasanam. We have to do more nididhayasanm. For each one, the problem may be different. My health or family problem, or financial problem, I think that when the problem is solved, I will become muktah.
In meditation, I have to bring the problem and see that both they and moksha are not connected. They are part of prarabdha. I am Adhishthanam, having no karmas. Whatever problem is an obstacle, I should be able to negate it, and that negation is nididhyasanam. Any postponing thought postponing moksham is to be negated. What is the connection between that situation and Moskha - I have to enquire. This is nididhyasanam
manodrsyamidam dvaitam yat kincit sacaracaram
manaso ymanibhave dvaitam naivopalabyate
Dvaitam is a projection of the mind - it was said. He gave the example of svapnam. dvayabhasam manah eva. Duality in dreams is nothing but the projection of the mind. No duality other than the mind. Then he extended this to jagrat also. He said the jagrat world is also a projection of the mind, only, total mind. So mind alone is dvaita karanam, and this is the conclusion which he wants to arrive at. Yat kincit + he duality consisting of the whole creation, which is a mixture of caram and acaram. The entire universe is nothing but mano drsyam. It is a projection of the mind.
Dvaita prapanca is the cause of samsara. How? As long as the second is there, division comes. When divisions come, limitations are certain, and so mortality is certain. Where duality is, there time is there. In sleep, no time and space. Dvaitam means desa, kala comes, and so division and mortality.
Dvaitam brings in two types of limitations. One is spatial and another is time-wise. Neither can we accept. So it is samsara. That is why we like name and fame. The more my name is floating in the world more I feel pervasive. In a photo of a meeting, we look for ourselves because we attended. We cut it and keep it. The more the name and fame spread, we feel we are filling up. We cannot accept spatial limitations. Love for expanding our family is an attempt to expand myself. Loving to give our name to children is again the same. So Dvaitam is the cause of Samara. Another reason for Dvaitam bringing samsara is through bringing raga and dvesha. In dviatam raga, etc, are there.
Acahrya says the mind causes dviatam. Dvaitam causes samsara. So the ultimate cause of samsara is the mind. How do you prove that the mind causes duality? Acaharya says it is by anvaya vyatireka. Mind is duality is there. Mind is not duality is not. We always apply this. If stomach pain, then we see what we eat. Then you stop it and see. Then, conclude potato is the cause of pain. One is other, and one is not other is not vyatireka. So the mind is the cause of dvaitam and so cause of samsara. How to destroy samsara? Mind should stop being mind. Manasah amanibhave. When the mind loses its mind, no mind. So no samsara also.
