Anandagiri * in his commentary on the Gaudapada-Karika- bhasya (that goes under the name of Sankara) mentions that. Gaudapada practised penance at. Gauḍapāda’s work is Māṇḍūkyakārikā, which consists of verses. Each verse is called a kārikā. Śaṅkara writes a commentary on the 12 mantras of the. This is the English translation of the Mandukya Karika by Gaudapada, which is a commentary on the Mandukya Upanishad. The school of.

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Therefore he is said to possess a narrow intellect. The disputants think of the very Gaaudapada Self on terms of birth. Ayurveda Dhanurveda Natya Shastra Sthapatyaveda. Just as an artificial creature [brought into being by incantation and medicine], takes birth and dies, so also do all these creatures come into being and disappear. The universe of duality which is cognized is mere illusion maya ; Non—duality alone is the Supreme Reality.

Its field is the dream state. The objects, though they bear the mark of the unreal, appear as though real.

Gaudapada-Karika [Sanskrit-English]

Mandukya Upanishad, verse 9. This Self is imagined to be unreal objects and also to be non-dual. Their utility is opposed in a dream. How can it ever be subject to delusion, when there is no cause for such delusion? Sleep as a State of Consciousness in Advaita Vedanta. As regards That, katika can be no routine practice of any kind.

But that view which is supported by the scriptures and corroborated by reason is alone to be accepted and not the other. This is the statement of the wise. Besides, it is not possible for the unreal to be born from the Real, in any way whatsoever.


Karikas 61—81 repeat text on four states from earlier chapters to re-emphasize the premises about impermanence and non-origination. Eschatological verification Language game Logical positivism Apophatic theology Verificationism. If it is subject to modification, how then can gaudapara be said to be eternal?

Similar is the conclusion with regard to individual souls. This applies likewise to Consciousness, because of the similarity of the appearances. We have no quarrel with them. Since the experience [of objects] in a dream is just like that in the waking state, the former is thought of as being caused by the latter.

Gaudapada’s Karika on the Mandukya Upanishad

Therefore non-duality is auspicious. There can be no doubt that the non-dual consciousness alone appears in a dream as though dual. Having known thus, the enlightened one becomes rooted gaudapadz tranquillity. Here ends the Mandukyopanishadincluded in the Atharvaveda. Even so is the true nature of Atman determined.

Gaudapada’s Karika on the Mandukya Upanishad: Realistic or Idealistic Metaphysics?

Unreal are the dream objects during sleep, states Gaudapada, because the one who dreams never actually goes to gaudaada he dreams of, and because whatever situation he dreams about is something he leaves upon waking up. If his mind, after attaining steadiness, again seeks external objects, he should make it one with Atman through great effort.

But this [view of the non-dualist] is in no conflict with them. When the fire-brand is in motion, the appearances do not come from elsewhere. The knowers of Reality do not see either sleep or dream in Turiya.

The Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)

It is exquisitely serene, eternally resplendent, divinely absorbed, unchanging and fearless. Taijasa, whose field is the dream state, is the second sound, U, because this is an excellence, and contains the qualities of the other two.


O gods, may we hear with our ears what is auspicious; May we see with our eyes what is auspicious; May we, while offering our praise to gaudwpada With our bodies strong of limbs, Enjoy the life which the gods are pleased to grant us. As the ether within a jar is not gausapada modification nor a part of the infinite ether, so an individual soul is never a modification nor a part of the Supreme Self. Visva is ever the enjoyer of the gross, taijasa of the subtle, and, similarly, prajna of bliss.

In this field of dreamless sleep, one becomes undivided, an undifferentiated mass of consciousness, consisting of bliss and feeding on bliss. Know therefore the satisfaction in three ways.

We approve the birthlessness revealed by them. It is utterly gaudpaada for the unreal to be born of the real. It has no cause [of birth]. Visva having exterior consciousness is all-pervading, whereas taijasa has interior consciousness, and prajna, similarly is dense with consciousness. Therefore, for the reasons of their having a beginning and an end, they are definitely remembered to be unreal.

The unborn Atman is always established in sameness and purity. Hence deviation from this nature can happen in no way whatsoever.

Duality ceases to exist when Reality is known.

Prajna is a mass of consciousness. The objects, too, are imagined in the non—dual Atman.