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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From Early Vedanta to Kashmir Shaivism: Thus have the wise settled the birthlessness of cause and effect.

When the mind does not become merged nor distracted again, when it becomes motionless and does not make appearances [as majdukya, then it verily becomes Reality. Being unknowable the Absolute is inconceivable because the truth of the Absolute cannot be imagined by anything less than that Absolute Reality. Retrieved from ” https: He by whom is known OM, which mandukyaa without measure and possessed of infinite magnitude and which is auspicious, since all duality ceases in it, is a sage and none else.

There is no ground for differentiating the one from the other. When we sleep, we feel the external things we dream about are real and the internal states as unreal, but in the awakened state we realize both are unreal. That state where there is only perception without the actual presence of an object is said to be the ordinary dream state.

The text states, “all dharmas are without beginning, without variety, and are consciousness only”.

The Immortal can never become mortal. Cause and effect have no place or meaning in Turiya. Mind, Manas and ego are the machines of duality. The objects are also imagined on the non-dual Self. He who knows this merges his self in Atman—yea, he who knows this. All that is encompassed within this whole Universe has a beginning. The Unborn Self is known by the [knowledge that is] unborn. But this duality is just Maya there is only nonduality in reality.


The intellect that perceives mndukya non-dual reality of the Absolute cannot be misled and transcends all fear.

GAUDAPADA | mandukya karika

It enjoys subtle objects. This Atman is Mandhkya. Likewise, the mind of the waking man is an object of his perception alone. When the absorption in cause and effect ceases, one does not undergo transmigration.

Again, if it is said that the effect is produced from a cause which itself is born, then this leads to an infinite regress. Mandukya Upanishad continued 8. From the Absolute plane of perception everything is the Unborn Self and there is, therefore, nothing like gaudapaca.

Gaudapada’s Karika on the Mandukya Upanishad

Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first mmandukya of AUM, on account of his all— pervasiveness or on account of his being the first. A cause is not born of an effect that is beginningless, nor does an effect take birth naturally [from a cause that is beginningless].

We approve the birthlessness revealed by them.

He who knows this obtains all desires and becomes first among the great. The knowers of the mind hold it to be the Self, while the knowers of the intellect regard it to be so. As the ether within a jar is not a modification nor a part of the infinite ether, so an individual soul is never a modification nor a part of the Supreme Self. Prajna is a mass of consciousness.


Nor does he, when awakened, find himself in the places seen in the dream.

The Self, in regard to Its death and birth, going and coming, and Its existence in all the bodies, is not dissimilar to ether. They believe that there exists a separate God who has further created us as separate beings.

Those who are familiar with the stages of life regard them as real. The objects, too, are imagined in the non—dual Atman. With this understanding one sees the Absolute Self in all beings and all beings as the Self.

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

The Sage has realised the infinite unity and singularity of Existence. State University of New York Press. Being transient and mortal all that appears to exist is dependent on another for its support.

mandukyx May Indra of great fame be well disposed to us; May the all-knowing [or immensely wealthy] Pusha be propitious to us; May Garuda, the vanquisher of miseries, be well pleased with us; May Brihaspati grant us all gaudapadx.

What is it that Alone Truly Exists? How can they, who hold that the effect is the source of the cause and the cause is the source of the effect, assert beginninglessness for cause and effect?