MANDUKYA KARIKA GAUDAPADA PDF
Teaching, a certain sage, Gaudapada by name, has written a poem. This poem is now translated, prefaced by the Mandukya Upanishad itself. Gaudapada. Gaudapada, grand Guru of Shankara, is the author of Mandukya Karika, a commentary on Mandukya Upanishad. It was written in 8th century, and is the earliest. : Mandukya Upanishad with Gaudapada’s Karika eBook: Gaudapada, Charles Johnston: Kindle Store.
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Taijasa, whose field is the dream state, is the second sound, U, because gsudapada is an excellence, and contains the qualities of mndukya other two. May we see with our eyes what is auspicious; May we, endowed with body strong with limbs, offering praise, complete the full span of life bestowed upon us by the divine beings; May Indra, of enhanced fame, be auspicious unto us; May Pushan, who is all-knowing, be auspicious unto us; May Tarkshya, who is the destroyer of all evils, be auspicious unto us; May Brihaspati bestow upon us auspiciousness!
Without a cause [i. The M is the Tamasic measure of all mortal things. He who knows thus, exalts he flow of knowledge and becomes equalised; in his family there will be born no one ignorant of Reality. Gauvapada both these are seen to be unreal. Birth of that which exists occurs only through maya and not in reality. It is seven limbed and nineteen mouthed. The ascetic should be free from praise and salutation and also from rituals.
By the sages who are free from attachment, fear and anger and well-versed in the Vedas is realised this Self which is beyond all imaginations, in which the manukya world ceases to exist and which is non-dual. This state is beyond all empirical experiences.
There is no diversity anywhere among them, even an iota of it. Further, the control of the senses dama comes natural to them. He who knows this measure knows the cycle of creation. In terms of Creation the A in A um is that first sound which contains all the sounds, names knowledgethat will form, sustain and end Creation. Thus they are said to be masters since they are capable of knowing. The second quarter is Taijasa. When the Truth is realised, duality does not exist. The same would be said when on hearing a sound the principle of hearing would be said to be gratified.
This duality consisting in the subject-object relationship is nothing but the vibration of consciousness. Advaitins particularly have traditionally challenged the Buddhist influence thesis. He thinks maandukya before the creation all was of the same nature as the birthless Reality. Specifically, if one identifies the wordless state with Turiya and meditates, one realises the true Self and “there is no return to the sphere of empirical life”.
The qualities of this U in aUm were contained in the A of Aum and this U will still contain some qualities of A, also it will have some qualities of the following M in auM. It also recognizes a purer ordinary state i. All this is, indeed, Brahman.
States and duality and so forth are all part of this Creation, is Maya. Do not see the created objects, remembering that all this is the unborn Atman. Just as they are unreal in a dream, so also are they unreal in the waking state. Just as space is enclosed in a jar, so is the Self manifested as Jivas. The knowers of Reality say that the knowledge which is free from imagination and unborn is not distinct from the knowable. Its field is the dream state”.
His understanding would suffer the contamination of ignorance through duality. The objects, too, are imagined in the non—dual Atman. Manduukya the state of inactivity is as harmful as the state of desires. Karikas 45—52 state that only Vijnana consciousness is real, explaining it with an example of fire stick before and during the time it burns, and adding we construct and deconstruct our state of awareness.
Gaudapada’s Karika on the Mandukya Upanishad
There is no dissolution, no origination, jandukya in bondage, none possessed of the means of liberation, none desirous of liberation, and none liberated. The four quarters are not meant to be taken literally of course. One should know the mind as passion-tinged, and should not disturb it when it has attained the state of equilibrium.
The Vedantins stake everything on the Atman Brahman and accept the authority of the Upanishads.
The last chapter of Gaudapada Karika has a different style than the first three, and it opens by expressing reverence gaudapadaa all “the greatest of men”, who are like the cosmic space through their awareness of nonduality, free from self-contradictions and confusion, and who understand Dharma.
The objects that seem to be unmanifested within the mind, and those that seem to be manifested without, are all mere imaginations, their distinction being the difference in the sense-organs. How can there be any result when the cause is absent.
Those who are familiar with the stages of life regard them as real. Having known the all-pervasive OM, the intelligent one does not grieve. The third quarter is Prajna, whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge of dreaming and waking. What to speak then of the destruction of covering for him? For all the yogis, fearlessness, cessation of misery, awareness and everlasting peace, gxudapada upon the control of their mind.
It should be known that all souls are, by nature, similar to ether, and Eternal. He who knows these both does not become attached to objects though enjoying them. Just as when the jars, etc.
Gaudapada’s Karika on the Mandukya Upanishad: Realistic or Idealistic Metaphysics?
As in a dream the mind vibrates through maya, as though with dual roles, so in the waking state the mind vibrates through maya, as though with dual roles. Neither cause nor effect exists in Turiya.
Likewise, the mind of the dreamer is an object of perception of the dreamer alone. It is said by the Sages that to know the one thing is to know all things.