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The Upanishadic philosophy of experience expounded by Gaudapada is based on the cryptic references made by the sage of the Mandukya Upanishad to the experience of the individual self of its own apparent manifestations in the three fundamental states of consciousness, and to the Fourth known as Turiya. Turiya is identified with “that goal which all the Vedas declare” - सर्वे वेदा यत् पदमानन्ति (Katha Upanishad I.ii.15), and whose characteristics are not dissimilar to those of the non-dual Brahman (Mandukya Upanishad 7). ==Background== Philosophy, according to Gaudapada and Adi Sankara, is an interpretation of the totality of human experience (''bhoga'') or of the whole of life from the standpoint of truth, and the object it seeks is the happiness (''sukham'') and welfare (''hitam'') of all beings (''sarva sattva'') in this world (''ihaiva''). Experience is participation in an event or connecting with a product of one’s own activities; an individual creates the world of his own experiences (''dristisristivada''). Rishi Kutsa Angirasa (Rig Veda I.102.2) draws attention to the fact that no happiness can be derived as relating to the material world of objects without knowing each of the constituents of creation endowed with name, form and colour that have made all objects of faith and devotion. Rishi Kakshivan (Rig Veda I.116.11) points out the subtlety involved in these matters consisting in the fact that the happiness experienced or to be experienced is in the mind and not in the object of faith or pleasure. Participation involves work (effort) and knowledge. Therefore, a Rishi of the Rig Veda prays:- : आ त्वां विश्न्त्वाशवः सोमास इन्द्र गिर्वणः | : शन्ते सन्तु प्रचेतसे || (R.V. I.v.7) : "May the objects possessed of active qualities required for accomplishing various aims and gains or results prove beneficial to those learned ones who are the doers of praise-worthy deeds, who factually know the objects as to their qualities, means or utility, and their scope." Here, the Rishi refers to the experiencing of things (active qualities) and inevitable consequences (beneficial results), and also to the mental modes (factually know) . In a mantra (Rig Veda I.164.32), : य ईं चकार न सो अस्य वेद य ईं ददर्श हिरुगिन्नु तस्मात् | : स मातुर्योना परिवीतो अन्तर्बहुप्रजा निर्ऋतिमा विवेश || Rishi Dirghatamas tells us that he who is engaged in works alone does not know his own form, but he who does and sees actions and knows his form, nature etc., is different who remaining different re-enters protectively in his mother’s womb returns to earth and re-engages again and again in auspicious works and actions. In this manner the Rishi speaks of two distinct experiences – one which is yet to be experienced and the other which is already being experienced repeatedly; the experience which is yet to be experienced is what the Creator does, who creates for creation sake without being concerned about the results of his actions because His actions do not bind Him to anything, who continues to behave as though He is not aware of anything else. The ancient concept of Ṛta expresses the idea of a regulative principle in nature and human society; the cosmic energies (Devas), hostile forces (Asuras) and different spirits (Gandharvas and Apsaras), all are subject to Rta. All actions contribute to maintaining the cosmic order in balance through liturgy; the cosmic order is the manifestation of the Ultimate Reality (Brahman) which is Truth (Satya). The Rig Veda (X.85.1-2) celebrates the relationship between truth and cosmic law (Ṛta). The Rig Veda (VII.56.12) also gives the equation of cosmic law (Ṛta) and truth (Satya), it was by observing the cosmic law the rishis reached the truth. ''Satya'' signifies that which is eternal, the supreme, Existence in its own form ''Sat''; ''rtam'' signifies that which is evident or perceptible, manifested out of the ''satya'', what has come to be in accordance with ''satya'' or that which represents ''satya''. The entire philosophy of the Upanishads, is based on the direct experience of the Vedic people; it is concerned with that knowledge which is common to all experience, everywhere, and not only to some specialized exclusive area of experience. Gaudapada, who rediscovered the Philosophy of Experience and wrote his ''Karika'' on the Mandukya Upanishad, too emphasises upon the impossibility of reaching the highest truth unless the totality of human experience or knowledge are taken into consideration and that the experiences in the waking state are required to be matched with the experiences in the other states of consciousness so that the individual inquiry is extended to the possible source of all consciousness. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Philosophy of experience」の詳細全文を読む スポンサード リンク
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