Project Mandukya 2025 Afterword: Two Gaudapadas and a Buddhist Elephant

Having finished Project Mandukya 2025, I am writing this afterword. First let's talk about the Buddhist elephant in the room. There's at least two Gaudapadas in the room as well.

The first one is a G establishing Vedantic credentials by wrapping oneself in the flag of sacred revelation with a little Upanishad they like to call Mandukya.

The second one explains the first one's three-part Vedantic karika, using Buddhist language almost exclusively. Whether either G was an ex-Buddhist convert or an old-time Vedantist

using the Mahayana language of that age's spiritual empire is not a relevant question. Both G's are Vedantic in a revolutionary way. In the high Himalayan caves, G is known to be a great wise fool.

And Shankara is Saint Paul to that Laughing Jesus. Are there 2 G's or just a younger one and older one? Either way, all individual dharmas are unborn.

Short Talks on MK4.99-100

The knowledge of a realized one is untouched and pure.

The suchness of all being is that knowledge.

This is not the understanding of the Buddha.

Beyond all grasp, depthless, unborn, 

unvarying and fearless is that realization. 

I bow to that with all my power. 

Translations & Commentaries MK4.96-100

96. ajeṣvajam-asaṅkrāntaṁ dharmeṣu jñānam-iṣyate, Yato na kramate jñānam-asaṅgaṁ tena kīrtitam. ~G

अजेषु – in the birthless; अजम् – unborn; असंक्रान्तम् – unrelated; धर्मेषु – separate entities (souls); ज्ञानम् – pure Consciousness; इष्यते – is traditionally held, admitted; यतः – since; न क्रमते – does not relate to any other object, in other words, unconditioned; ज्ञानम् – this knowledge; असङ्गम् – not related; तेन – with that; कीर्तितम् – proclaimed ~trC

96. Pure Consciousness, the essence of the separate entities (jīvas) is admitted to be Itself unborn and unrelated to any of the external objects. This Knowledge is proclaimed to be unconditioned as It is not in anyway related to any other objects. ~trC

Knowledge, which is the very essence of the unborn jivas, is itself called unborn and unrelated. This Knowledge is proclaimed to be unattached, since it is unrelated [to any other object]. ~trN

It was the labour of the Kārikā to prove to us that the external world of objects is a mere delusory projection of the mind. In terms of this projection, the scientific world or the world of ordinary transactions, we understand by the term 'knowledge' only the conditioned awareness. When I am aware of a thing, I declare my knowledge of it. The possibility of the Knowledge Absolute by Itself, is not generally understood or experienced by the average man because of his incapacity to get himself completely detached from his own mental projections of the objectified world. ~C

From the standpoint of Reality the jiva is identical with Knowledge, as the sun is identical with its heat and light. This refutes the theory of the realists, such as the followers of the Nydya doctrine, that knowledge is an attribute of Atman and arises only through the contact of the mind with an external object. The fact that Knowledge, or Consciousness, is not absent in the absence of an outer object is known from the study of deep sleep and the oneness realized in the deepest contemplation. It has already been stated that the appearance of external objects is due to maya. ~N

97. aṇumātre‘pi vaidharmye jāyamāne‘vipaścitaḥ, asaṅgatā sadā nāsti kimutāvaraṇa-cyutiḥ. ~G

अपि अणुमात्रे – even slightest idea; वैधर्म्ये – of plurality (origination of any object, different from Brahman); जायमाने – entertained; अविपश्चितः – by the ignorant; असङ्गता – non-attachment, unconditioned; सदा – forever; न-अस्ति – there can be no; किम्-उत – where then is (means there is no); आवरण – veil; च्युतिः – the end of (destruction) ~trC 

97. The slightest idea of plurality in Ᾱtman entertained by the ignorant, walls them off from their approach to the unconditioned; where then is the destruction of the veil covering the real nature of the Ᾱtman? ~trC

97. To those ignorant people who believe that Atman can deviate from Its true nature even in the slightest measure, Its eternally unrelated character is lost. [In that case] the destruction of the veil is out of the. question. ~trN

alabdhāvaraṇāḥ sarve dharmāḥ prakṛti-nirmalāḥ, Ᾱdau buddās-tathā muktā budhyanta iti nāyakāḥ. ~G

(98) अलब्धा – free from; आवरणाः – veil or bondange of ignorance; सर्वे – all; धर्माः – souls, jīvas; प्रकृति – by nature; निर्मलाः – pure; आदौ – from the very beginning; बुद्धाः – ever illumined; तथा – and; मुक्ता – liberated; बुध्यन्त – capable to know; इति – that; नायकाः – wise men, Masters ~trC

98. All jīvas are ever free from bondage and pure by nature. They are ever illumined and liberated from the very beginning. Still the wise speak of the individuals as ‘capable of knowing’ the Selfhood. ~trC

98 All jivas are ever free from bondage and pure by nature. They are illumined and free from the very beginning. Yet the wise speak of the jivas as capable of knowing [Ultimate Reality]. ~trN

The position described in the text is most difficult to grasp, since the average man, firmly believing in causality, accepts the veiling or bondage of Atman as a fact. But from the standpoint of Atman there is no causality and therefore no veil or ignorance. The idea that the veil can be removed by Knowledge is itself the result of avidya. ~N

99. kramate na hi buddhasya jñānaṁ dharmeşu tāyinah, sarve dharmās-tathā jñānam naitad-buddhena bhāṣitam. ~G

न क्रमते does not ever touch; बुद्धस्य of the realised one; ज्ञानम् - the Knowledge; धर्मेषु हि – any object at all; तायिनः who is all-wisdom; सर्वे धर्माः all the entities (jīvas); तथा similarly; एतत् ज्ञानम् -this knowledge; बुद्धेन - by Buddha; न भाषितम् - is not the view of ~trC

99. The knowledge of the realised one who is all-wisdom is ever untouched by objects. Similarly, all the entities as well as knowledge are also ever untouched by any object, 'this is not the view of the Buddha'. ~trC

99 The Knowledge of the wise man, who is all light, is never related to any object. All the jivas, as well as Knowledge, are ever unrelated. to objects. This is not the view of Buddha. ~trN

Buddhist philosophy is nearest to Advaita Vedanta in its dialectics. But the doctrine of Ultimate: Reality as the non-dual Atman, characterized by the absence of distinction of the knower, the known, and knowledge, is taught in Vedanta alone. // The last sentence of the text carries the implication that Gaudapada’s. Karika, even during his lifetime, was suspected by some critics of being. influenced by Buddha’s teachings. The same view is held even now by some of Gaudapada’s critics. But by his emphatic denial Gaudapada puts all such criticism to rest. ~N

Any student of comparative philosophy who has studied with detachment and sincerity both the philosophies must come to the conclusion that Buddha never taught that Absolute was the final Reality though such a teaching verging on the Advaita concept of an absolute Brahman or Ātman, is ascribed to him by different Mahāyāna schools of Buddhism. ~C

100. durdarśam-ati-gambhiram-ajam sāmyam viśāradam, buddhvā padam-anānātvam namas-kurmo yathā-balam. ~G

दुर्दर्शम् - difficult to grasp; अति extremely; गम्भीरम् -profound; अजम् unborn; साम्यम् - uniform, ever the same; विशारदम् - pure, holy; बुद्ध्वा - having realised; पदम् - the state of (the supreme Reality); अनानात्वम् free from plurality; नमः कुर्मः we salute; यथा according to; बलम् our capacity ~trC

100. Having realised that state of supreme Reality which is extremely difficult to be grasped in its profound nature - unborn, ever the same, pure (all-knowledge) and free from plurality we salute it as best as we can. ~trC

Salutation implies duality. It is impossible for a nondualist to salute another entity, because no such separate entity exists. But this salutation is made from the relative standpoint. The commentator, full of human Feeling, is grateful to the Knowledge which has enabled him to attain the Supreme Reality. He drags both himself and Knowledge, as it were, to the relative plane, imagines Knowledge to be the teacher and himself the pupil, and then salutes It. ~N

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Nonduality Story

The science behind nescience is nonduality.

Nonduality is never having to say I am somebody,

I know some things, and I love some of them.

The Love Song of Nescience and Mahamaya (talking MK4.91-95)

Individual being is an attribute of Saguna Brahman. Nirguna Brahman is the principle of existence without attributes. Turiya equals Ayam Atma Brahma.

All individual beings are enlightened. Individuality isn't reality. Individuality is ignorance. Nescience is the seed of our reflected consciousness.

The universe is mahamaya. Maya is the power of omniscient consciousness. The ground of consciousness is even witnessing deep sleep.

Duality is violent. War is inevitable. The gods shall take sides. Frodo lives. Gaudapada is unborn. There is no resurrection. Nothing really dies.

Talks on MK4.91-95: sarve dharmah

All individual beings by their nature are known to be beginningless and unbound. There isn't the slightest difference there at any place or any time.

All individual beings are enlightened from the very beginning, immutable by nature. The ones who know this rest and seek no further, realizing that immortal truth.

Always peaceful, birthless, and free by nature, all individual beings are undifferentiated, undivided, and unborn, equally divine.

There's no integrity in duality. One caught in the concepts of separation will assert the violent rift of things. They are to be considered most unfortunate.

Unborn and self-same: those who stabilize in such an understanding are the wisest in the world. Ordinary people cannot fathom the depths of their way.

Translations & Commentaries K4.91-95

91. prakṛtyākāśavaj-jñeyāḥ sarve dharmā anādayaḥ, vidyate na hi nānātvaṁ teṣāṁ kvacana kiñcana. ~G

प्रकृत्या – by (their very) nature; आकाशवत् – (unattached) like the space; ज्ञेयाः – should be known; सर्वे धर्मा – all entities (souls); अनादयः – beginningless; विद्यते – appears, exists; हि – indeed; न नानात्वम् – no variety (plurality); तेषाम् – among them; क्वचन – at any time; किञ्चन – at all ~G-trC

91. All entites are by their very nature, beginningless and unattached like the space. There is not the slightest variety (plurality) in them in any way, at any time. ~G-trC

91 All Atmans (Dharmas) are to be known, by their very nature, to be beginningless and [unattached] like 4kasa. There is not the slightest variety in them in any way or at any time. ~G-trN

Sarve dharmah, all the souls; jneyah, are to be known, by those who hanker after liberation; to be prakrtya, by nature; akasavat, analogous to space, in point of subtleness, freedom from taints, and all-pervasiveness; and (to be) anadayah, eternal. Lest any misconception of diversity be created by the use of the plural number, the text says by way of rebutting it: nanatvam, plurality; na vidyate, does not exist; tesam, among them; kvacana, anywhere; kim cana, even by a jot. ~S-trGm

The word Dharma used by Gauḍapāda does not mean appearance. ‘Dharma’ literally means ‘attribute’, which is, according to the Vedānta philosophy, non-different from the substance—as the heat and the light are non-different from the sunshine. ‘Dharma’ is used by Gauḍapāda to mean Jīva which if taken as attribute of Brahman is non-different from it. ~N

The use of the plural number in the word Atmans may suggest a multiplicity in Ultimate Reality. But the plural number is used in consideration of the multiplicity of jivas seen from the empirical standpoint. Each of the innumerable jivas seen by the ignorant is realized by the wise to be the birthless and non-dual Atman. The second sentence of the text utterly refutes the notion of multiplicity. It is not a fact that multiplicity should be taken to be real even at the present time and in the phenomenal world created by maya. Atman is ever free from maya. The notions of time, space, and causality create the false idea of multiplicity. They are the product of ignorance. Atman is untouched by ignorance. Therefore Gaudapada designates the non-dualistic doctrine as the doctrine of ajati, that is to say, of non-creation or non-manifestation. ~N

92. ādi-buddhāḥ prakṛtyaiva sarve dharmāḥ suniścitāḥ, yasyaivaṁ bhavati kṣāntiḥ so‘mṛtatvāya kalpate. ~G

आदि – from the very beginning; बुद्धाः – illumined one; प्रकृत्या- एव – by their very nature; सर्वे धर्माः – all egocentric entities (souls); सुनिश्चिताः – immutable; यस्य – who; एवम् – with this knowledge; भवति – remains; क्षान्तिः – rests, is calm; सः – that person; अमृतत्वाय – of immortality or realising the highest Truth; कल्पते – capable of ~G-trC

92. All egocentric entities are, by their very nature, illumined from the very beginning and they are ever immutable in their nature. He who, with this knowledge, rests without seeking further knowledge is alone capable of realising the highest Truth. ~G-trC

92 All jivas are, by their very nature, illumined from the very beginning. There can never be any doubt about their nature. He who, having known this, rests without seeking further knowledge is alone capable of attaining Immortality. ~G-trN

Since just like the ever effulgent sun, sarve dharmah, all the souls; are prakrtya eva, by their very nature; adibuddhah, illumined from the very beginning; that is to say, as the sun is ever shining, so are they ever of the nature of Consciousness. S-trGm

Like the sun, whose nature is unchanging light, the jivas are always illumined. It cannot be said that Knowledge, which is the stuff of Atman, is destroyed by ignorance and created by spiritual discipline. Atman can never be associated with ignorance. If one could observe from the sun one would never see any cloud or mist. // The seeker of Liberation does not stand in need of any further knowledge to strengthen his own conviction or to convince others. The sun does not need any other light to be sure of its luminous nature. ~N

93. ādi-śāntā hyanutpannāḥ prakṛtyaiva su-nirvṛtāḥ, sarve dharmāḥ samā-bhinnā ajaṁ sāmyaṁ viśāradam. ~G

आदि – from the very beginning; शान्ताः – peaceful; हि – indeed; अनुत्पन्नाः – unborn; प्रकृत्या-एव – by their very nature; सुनिर्वृताः – completely detached, free from saṁsāra; सर्वे धर्माः – all egocentric entities; सम – equal, sameness, uniform; अभिन्नाः – divisionless, not separateness; अजम् – unborn; साम्यम् – sameness, unform; विशारदम् – purity ~G-trC

93. All egocentric entities are from very beginning and by their very nature all the same, unborn and completely free; they are characterised by sameness and are nonseparate from one another. Therefore, the separate entities are in reality nothing but Ᾱtman, unborn, always established in ‘sameness’ and ‘purity.’ ~G-trC

Since sarve dharmah, all the souls; are adisantdh, tranquil from the beginning, always peaceful; and anutpannah, birthless; prakrtya eva sunirvrtah, completely detached, by their very nature; sama-abhinnah, equal and non-different; and since the reality of the Self is ajam, birthless; samyam, equipoised (uniform); visara- dam, holy; therefore there is no such thing as peace or Liberation that has to be brought about. This is the idea. For anything done can have no meaning for one that is ever of the same nature. ~S-trGm

This Liberation is really not something external and to be acquired. Atman, which is ever free, has never been covered by a veil. The effort to get rid of samsara or attain Bliss is meaningless. Nothing that is done with reference to an entity whose nature is immutable serves any purpose. ~N

94. vaiśāradyaṁ tu vai nāsti bhede vicaratāṁ sadā, bheda-nimnāḥ pṛthag-vādās-tasmāt-te kṛpaṇāḥ smṛtāḥ. ~G

न वैशारद्यम् तु वै – no purity (perfection) at all; अस्ति – there can be; भेदे – plurality; विचरताम् – those who rely; सदा – always; भेदे – separativeness; निम्नाः – enmeshes in (the idea of); पृथक्- वादाः – those who assert separativeness of things (dualists); तस्मात् – therefore; ते – they; कृपणाः – unfortunate, narrow minded (lit. pitiable); स्मृताः – traditionally considered to be ~G-trC

94. Those who always rely on the concept of separativeness can never realise the inborn natural purity of the Self. Therefore, those who are enmeshed in the idea of plurality and those who assert the separativeness of individual things and egos are called unfortunate or narrow minded. ~G-trC

94. Those who always wander in the realm of separateness cannot realize the purity of Atman. Their minds are inclined to differentiation and they assert the separateness of the Atmans. Therefore they are called narrow-minded. ~G-trN

Since they are bhedanimnah, have a proclivity for duality, follow duality, that is to say, confine themselves to the world-who are they? Prthagvadah, those who talk of multiplicity of things, or in other words, the dualists -- tasmat, therefore; they are smrtah, traditionally held to be; krpanah, pitiable. For, na asti, there is no; vaisbradyam, perfection; tesa sada vicaratam bhede, for those who are ever roaming about in duality, that is to say, for those who ever persist in the path of duality conjured up by ignorance. Consequently, it is proper that they should be objects of pity. ~S-trGm

The Sanskrit word kripana, in the text, means a miser, that is to say, one who, though possessing wealth, cannot enjoy it. The dualist, though he is none other than the non-dual Atman, cannot enjoy the Bliss and Freedom that the Knowledge of Non-duality bestows upon its knower. ~N

95. aje sāmye tu ye kecid-bhaviṣyanti suniścitāḥ, te hi loke mahā-jñānās-tac-ca loko na gāhate. ~G

अजे – unborn, birthless; साम्ये – ever the same, uniform; तु – on the other hand; ये केचित् – those who; भविष्यन्ति – will become (are); सुनिश्चिताः – firm in their conviction; ते – they; हि – indeed; लोके – in this world; महाज्ञानाः – people of highest wisdom; तत् – that (Reality); लोकः च – ordinary men, however; न गाहते – cannot understand ~G-trC

95. In this world, they alone are said to be of the highest wisdom, who are firm in their conviction of the Self, which is unborn and ever the same. Ordinary men cannot understand that (Reality). ~G-trC

95 They alone in this world are endowed with the highest wisdom who are firm in their conviction of the sameness and birthlessness of Atman. The ordinary man does not understand their way. ~G-trN

Ye kecit, those -even women and others, who perchance; bhavisyanti, will become; suniscitah, firm in conviction, that `This is so indeed'; with regard to the nature of the ultimate Reality, aje samye, which is birthless and uniform; te hi loke mahajahnah, they alone in this world are possessed of great wisdom, or in other words, endowed with unsurpassing knowledge about the Reality. Ca na lokah, and nobody, no other man of ordinary intellect; gahate, can dip into, that is to say, grasp; tat, that thing, viz their path, the content of their knowledge-the nature of the ultimate Reality. ~S-trGm

Even the gods, who are said to move in a higher plane of consciousness, stand stupefied before the knower of Brahman; for the gods have not yet transcended the realm of duality. The wise, seeing the non-dual Atman everywhere, do not broadcast their knowledge or perform miracles in order to convince people. ‘That is why the ordinary man cannot understand them. The wise lead a spontaneous life in harmony with their convictions. No one except those who have similar experiences can understand them. ~N

In the literature of Upaniṣad there is no condemnation debarring an individual to enter and achieve his own real nature, based upon the accident of his birth or chances of his association or the state of his age, sex or class. Even women have equal right and chance to this highest experience of Reality. They are not barred in any sense of the term. // The ordinary man in the street cannot and will not understand the perfections reached by the Godmen, the jñānī, because unlike yogins he will not care to stoop down to play the tamāśā (display of jugglery) on the stage of life, he shows no siddhis, no supernatural magic or fantastic feats of achievement. ~C

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Two Gaudapadas

1.

There are two Gaudapadas by my current math.

These two Gaudapadas may be teacher and student,

or parent and child, or younger than that now.

Or Karika 1-3 and Karika 4: MK4.42-44 is Bodhisattva

Gaudapada I'm going to sell my house in town.

2.

a great blue heron 

rising from a big old rock—

water everywhere

Talking Mandukya K4.42-46

1. measuring half moon lake

The senses are like measuring devices. Of the many dimensions to be measured in this multiverse, five are measured by the human body-mind. 9995 dimensions are not.

Measure all the reflections in consciousness you need to measure. I summered on the shores of Half Moon Lake and found that any reflection in the water was ultimately water no matter how I tried to look at it.

2. three points of view

There are three points of view in our power of three: individual, universal, absolute. Every individual is a part of a universe. Everyone worships a god even if they think they don't.

The absolute is the godhead in which all the gods appear. Birthless existence, changeless consciousness, peaceful nonduality. Ayam Atma Brahma.

Talks on MK4.42-46: na patanti viparyaye

Because experience feels so real as the result of perception itself, most people believe in it. So the wise will teach creation theory to those afraid of the birthless.

Those who can't accept non-origination, while in the middle of this phenomenal world in which they find themselves, face little consequence for their belief in creation. And any side-effect is insignificant.

An elephant conjured up in a magic show is believed to actually exist because it looks and acts so real. Similarly, this phenomenal world is believed to exist because it looks real and responds to action.

Things seem to be born. There appears to be movement. Matter takes form. But all is unborn, changeless, insubstantial Consciousness, peaceful and nondual.

The mind is unborn. Individual beings are birthless. The one who realizes that is no longer subject to misconception.

Translations & Commentaries on MK4.42-46

42. upalambhāt-samācārāt asti-vastutva-vādinām, jātis-tu deśitā buddhaiḥ ajātes-trasatāṁ sadā. ~G

उपलम्भात् – because of the reality of experiencing; समाचारात् – on account of their perception; अस्ति – to be really existent; वस्तुत्व – the objects; वादिनाम् – who stick to; जातिः तु – birth or creation, causality only; देशिता – has support; बुद्धैः – by the men of wisdom; अजातेः – of absolute non-created, birthless entity, in other words, Brahman; त्रसताम् – afraid of; सदा – ever ~G-trC

42. The man of wisdom supports the causality only for the sake of those, who being afraid of the absolute non-created (Brahman), stick to the reality of experiencing objects on account of their perception and their faith in rituals. ~G-trC

42. Creation is taught by the wise for those who are ever afraid of the unborn (Reality,) and who assert the reality (of the creation) because of (its) experience and orderly behavior. ~G-trP

The early initiates into Vedānta cannot all of a sudden appreciate with all their intellect and mind the idea of absolute non-creation. They get, as it were, frightened with the idea that their perceived pluralistic world is a total delusion // The teachers of Vedānta used to follow the process of conditioning, when they made the best use of the idea of causation. It was only an intermediary stage in the spiritual education of the student. When thus, the mediocre student has been developed into an aspirant, endowed with a steady mind and sharp intellect, to him was revealed the sacred truth of ajāta vāda. To quote the kindergarten textbooks and on their basis to criticise the postgraduate education would, at its best, be but a colossal absurdity. ~C

Men of mediocre or dull intellect take the apparent world to be real. They are attached to their individuality. Further, they follow various social and religious observances in order to enjoy happiness here and hereafter, since they are believers in causality. It is for the benefit of such people that non-dualistic seers teach causality and speak of Brahman as the cause of the universe. ~N

43. ajātes-trasatāṁ teṣām-upalambhād-viyanti ye, jāti-dośā na setsyanti doṣo’py-alpo bhaviṣyati. ~G

अजातेः – of absolute non-manifestation, unborn entity (in other words Self); त्रसताम् – who are afraid; तेषाम् – those; उपलम्भात् – on account of their cognition of the phenomenal world of objects; ये वियन्ति – they do not admit; जाति-दोषाः – evil consequences of their belief in causality; न सेत्स्यन्ति – will not much affect; दोषः-अपि – evil effect, if any; अल्पः – insignificant; भविष्यति – will be ~G-trC

43. Those who are afraid of the Truth as absolute non-manifestation and also on account of their cognition of the phenomenal world of objects (in other words, duality), do not admit ajāti. They are not much affected by the evil consequences of their belief in causality. The evil effect, if any, is rather insignificant. ~G-trC

44 As an elephant conjured up by a magician is taken to be real because it is perceived to exist and also because it answers to the behaviour fof a real elephant], so also [external] objects are taken to be real because they are perceived to exist and because one can deal with them. ~G-trN

43. The disadvantages of (accepting) creation will not affect those who are afraid of the unborn (Reality,) and who disagree (with the idea of birthlessness) due to the experience (of a creation.) The disadvantage, if any, will be insignificant. ~G-trP

Here Gauḍapāda is justifying those early seekers of Vedānta, who have to necessarily entertain a belief in the theory of causality, in the early stages of sādhanā. No doubt, the supreme Reality is beyond causation and nothing has ever come out of it as an effect. Reality has caused no effects. The pluralistic world is a myth. The very mind and intellect are projections upon the Self. So long as there is a perceiver, the perceived exists. ~C

A sincere dualistic worshipper endowed with faith in his ideal and devoted to the path of righteousness must not be condemned. He is not committing any sin. He too tries to follow the path of discrimination. He is frightened by the very idea of the non-dual Brahman and shrinks from the truth regarding non-creation because in his present state of mind he cannot ignore the external world and also because he is attached to the various social and religious duties. Therefore, even though a slight blemish attaches to his belief and conduct, it is not serious. It is the result of his not yet having realized Ultimate Reality. In the end he overcomes all obstacles and realizes the truth of non-creation. ~N

44. upalambhāt-samācārān-māyā-hastī yathocyate, upalambhāt-samācārāt-asti vastu tathocyate. ~G

उपलम्भात् – because of being perceived; समाचारात् – and orderly behavior; माया-हस्ती – an illusory elephant; यथा – just as; उच्यते – is said; उपलम्भात् – because of their being perceived; समाचारात् – and orderly behavior; अस्ति – to be existent; वस्तु – an object in other words, consisting of diversity; तथा – so also; उच्यते – is said ~G-trC

44. As an elephant conjured up by the imagination is said to exist (a) because of its being perceived, (b) because it answers to the behaviours of an elephant; so also are the objects considered to exist on account of (a) their being perceived and (b) their answering to our dealings with them. ~G-trC

44 As an elephant conjured up by a magician is taken to be real because it is perceived to exist and also because it answers to the behaviour fof a real elephant], so also [external] objects are taken to be real because they are perceived to exist and because one can deal with them.

44. Just as an illusory elephant is said (to be non-existent) because of (its) experience and orderly behavior, so also, an object is said to be existent of (its) experience and orderly behavior. ~G-trP

The Indian magicians through charms or by crystals or with herbs create the delusion in the minds of their audience that a huge elephant stands in front of them. Not only the elephant in all details schedules to a real one, but it can also be made use of for purpose of riding and so on, as any other living elephant. Thus, for two reasons, we believe in the magician’s elephant (A) because we can perceive it and (b) because we can make use of it for the usual purposes. // So too, in the waking state also we cannot assert that the world of objects, even though (A) we perceive them, and (b) they can be made use of, are real. In short, the above mentioned two grounds cannot prove the existence of the external objects as a fact in the philosophy of duality. Even though we perceive a pluralistic world, the supreme Reality is One without a second, upon which the phenomena are but superimposed. They cannot have any independent existence at all. ~C

45. jātyābhāsaṁ calābhāsaṁ vastvābhāsaṁ tathaiva ca, ajācalam-avastutvaṁ vijñānam śāntam-advayam. ~G

जाति-आभासम् – seems to be born; चल-आभासम् – seems to move; वस्तु-आभासम् – the appearance of taking form of matter; तथा-एव च – as well as; अज – unborn; अचलम् – immovable; अवस्तुत्वम् – free from materiality; विज्ञानम् – Consciousness; शान्तम् – tranquil; अद्वयम् – non-dual ~G-trC

45. Pure Consciousness which seems to be born, or to move or to take the form of matter, is really unborn, immovable and free from materiality; It is all peace and non-dual. ~G-trC

45. The appearance of birth, the appearance of motion, and the appearance of object are (all nothing but) consciousness which is unborn, motionless, non-material, tranquil, and non-dual. ~G-trP

When we are looking at the world through our mind and intellect which in themselves are ever in a state of flux, the motionless eternal factor seems to express Itself through movement and action. This is a mere delusory appearance. With reference to the matter envelopments, the individual gets into the delirium of plurality and hence Gauḍapāda says here that things appear as though born (jāti-ābhāsa), as though moving (cala-ābhāsa), and so on. In fact there is neither movement nor birth nor change. In fact, the absolute Truth is immovable and free from all qualities of matter. It is ever blissful and non-dual. ~C

What is that entity which is the Ground or substratum of all these descriptions? It is Pure Consciousness, or Atman, which is really free from birth and all other changes. From the standpoint of Reality it cannot even be called the substratum; for nothing whatsoever exists in relation to which Atman may be called the substratum. It is described in this way only from the relative standpoint. ~N

Gauḍapāda says that the entire creation is a magic show conducted by Brahman with his māyā-śakti. Brahman with māyā is called Īśvara. The dream world is jīva’s magic show. The waking world is Īśvara’s magic show. // Quantum Mechanics reduces tangible matter to intangible energy. Because of very high-speed vibrations, the intangible, invisible energy appears as tangible visible matter. Vedānta says that even energy is nothing but the consciousness principle. All objects, their origination and their movements are nothing but intense motion in Brahman. Therefore all these are nothing but one consciousness. ~P

46. evaṁ na jāyate cittam-evaṁ dharmā ajāḥ smṛtāḥ, evam-eva vijānanto na patanti viparyaye. ~G

एवम् – thus; न जायते – not subject to birth; चित्तम् – mind; एवम् – and thus; धर्माः – all beings (jīvas, or souls); अजाः – free from birth; स्मृताः – considered to be; एवम् – thus; एव विजानन्तः – those who have realised the Truth; न पतन्ति – are never subject to (lit. do not fall); विपर्यये – false knowledge ~G-trC

46. Thus the mind is never subject to birth or change. All beings are indeed free from birth. Those who have realised this Truth are never again subject to false knowledge, any misapprehensions of Reality. ~G-trC

46 Thus, consciousness is not born and thus, jīvas are considered to be unborn. Only those who know thus do not fall into misfortune. ~G-trP

The world cognised by the mind and intellect is mortal and this is perceived by the mind only. But he having transcended the body, mind and intellect rediscovers himself to be nothing other than pure Self, the all-pervading pure Consciousness and as such, he understands that his is the destiny of immortality. ~C

The purport of the text is that all that exists is Brahman. The multiplicity seen by the unillumined and regarded by them as separate from Brahman, is nothing but the non-dual Brahman. It is the non-dual Brahman that is perceived as the objects of the waking state, the ideas of the dream state, and the undifferentiated consciousness of deep sleep. ~N

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Mandukya 2025 toc to date

 

• Mandukya, Karika & Bhashya by Nikhilananda (via Wisdom Library)
• My Favorite Advaitic English Translations of the Mandukya Upanishad with Gaudapada's Karika for 2025
• My Mandukya Paraverse
• --- TOC Mandukya & Karika 1 (from Chinmaya Sandeepany
• Talks on Mandukya 2-6
• Mandukya 7 word by word
• 11 Translations of Mandukya 7
• My Mandukya 7
• Talks on Mandukya 7
• Talks on MK1.11-15
• Talking Realization: Transcreating Gaudapada's MK 1.15-18
• Mandukya 9-11 Aum Associations Chart
• Mandukya 12 Word-by-word, Translations & Commentaries
• Talks on Mandukya 12
• The Perfect Name: Aum is the Lower and Higher Brahman: Translation and Commentaries on K1.26
• Talks on K1.24-29
• --- TOC Karika 2 Vaitathya Prakarana (from Chinmaya Sandeepany)
• Talks on Mandukya K2.1-6: Dreaming Up a Waking State
• The Famous MK2.12: Some Translations & Commentaries
• Mandukya K2:12 Medley
• Talks on Mandukya K2.12: atmanatmanam-atma
• MK2.16 (&17,18): Translations & Commentaries
• Mandukya K2.16 Medley
• Short Talks on Mandukya K2.16: kalpayate purvam
• Mandukya K2.32: This is the highest Truth (Iti esa paramarthata)
• Talks on K2.32: na vai mukta
• Mandukya K2.33: Non-duality is auspicious (Advayata siva)
• MK2.35-38: Shankara's Commentary on Gaudapada's Method of Sadhana
• Talks on MK2.35-38: tattvam
• --- TOC Karika 3 Advaita Prakarana (from Chinmaya Sandeepany)
• Some Commentary and Translations on and of MK3.1-2
• Talks on Mandukya K3.3-9: akasa
• Talking about Talks on MK3.3-9
• Some Commentaries on and Translations of MK3.19-22 re: Immortality
• Talks on Mandukya K3.19-22: aja
• Translations and Commentaries on MK3.23-26 re: sama sruti
• Translations & Commentaries on K3.27-28 re: sato / asato
• Talks on MK3.27-28: sato
• Translations & Commentaries on K3.29-33: ajenajaṁ
• Talks on MK3.29-33: amani-bhava
• Translations & Commentaries on K3.34-39: asparsa
• Talks on MK3.34-38: asparsa
• Translation & Commentaries on MK3.48: uttamam satyam
• Talks on MK3.48: uttamam
• --- TOC Karika 4 Alaata-Shanti Prakarana “Quenching the Firebrand" (from Chinmaya Sandeepany)
• Chinmayananda on Mandukya Karika 4
• Translation & Commentaries on MK4.47-52: alata spanditam
• Talks on MK4.47-52: the firebrand
• Translations & Commentaries on MK4.82-86
• Talks on MK4.82-86: the sage abides

Mandukya 2025

In the Name of Gaudapada

1.

Gaudapada is the Christ. Shankara will be their Saint Paul. Nisargadatta was my Baptist.

As love is never having to say you're sorry, Maya is never having to believe.

2.

Lucid dreaming is surrendering. Listen, stop, and witness.

Old time religion. New age thought. Unborn consciousness.

3.

It was twenty years ago, I saw that great blue heron taking flight.

Out of Sedona into Grand Canyon. From a whisper to a scream. Ayam Atma Brahma.

4.

First thing in the morning, get out of your mind.

Look, you've been dreaming all night.

The Tao of Advaita (Talking MK4.82-86)

The snake of misery is superimposed on the bliss of rope even though there's only the thread of satcitananda and the serpent of samsara is a figment of imagination.

Gaudapada isn't arguing philosophy as much as deconstructing childish mind games.

There are not four states of consciousness but three states of reflected consciousness and the fourth is nondual.

As the reflection of awareness is self-aware and beginningless maya ends, space-time itself becomes obsolete.

Unpretentiousness, equanimity, and improvisation is the tao of advaita.

Talks on MK4.82-86: the sage abides

Bliss remains hidden beneath the constant misery of the mind always desiring things even though the self-luminous Self is all of this.

Is, is not, is and is not, or totally is not. Impermanent, permanent, both permanent and impermanent, or neither. Such childish beliefs veil the truth.

The four alternatives veil reality. The all-seeing one who doesn't hold to any of these points of view knows that truth.

Having attained the complete omniscience of Brahman, that quarter of nonduality without beginning, middle, or end, what other desire remains?

The wise ones, humble, balanced, and spontaneous, are said to display a self-control of natural restraint. Thus the sage abides in peace.

Translations & Commentaries on MK4.82-86

82 sukham-āvriyate nityaṁ duḥkhaṁ vivriyate sadā, yasya kasya ca dharmasya graheṇa bhagavān-asau. ~G

सुखम् – bliss; आव्रियते – remains hidden; नित्यम् – constantly; दुःखम् – misery; विव्रियते – apprehending; सदा – always, constantly; यस्य – of whose; कस्य – of whom; च – and; धर्मस्य – of objects; ग्रहेण – on account of the mind; भगवान – Self; असौ – this ~G-trC

82. On account of the mind, constantly apprehending individual objects, bliss which is the essential nature of the Self always remains hidden and misery comes to the forefront. Therefore, the ever effulgent Lord is not easily realised. ~G-trC

The Lord (Atman) becomes easily hidden because of attachment to any single object, and is revealed with great difficulty. ~G-trN

Gauḍapāda is declaring here that an individual is not able to experience his own real nature, because of these mental disturbances that are permanently with him. These mental agitations cause the miseries of life and because of these disturbances, the peace and tranquility, bliss and perfection which are our essential nature sink down bringing forth misery to the top. Hence it is that even after repeated teachings and careful study on the part of the students even after years of tapaścaryā and meditation, some seekers do not easily come to experience Selfhood; for, they have not yet succeeded in completely silencing the mind. In saying so, Gauḍapāda is emphasising the need of following his instruction in meditation, and thus, the seeker can tune himself up to ‘the great take-off’ to the land of perfection that lies beyond the horizons of the dream and the sleep states of Consciousness. ~C

The reason for the concealment of the true nature of Atman is the perception of duality and the attachment that follows from it. There is no other cause. ~N

83. asti nāstyasti nāstīti nāsti nastīti vā punaḥ, cala-sthirobhayābhāvair-āvṛṇotyeva bāliśaḥ. ~G

अस्ति – existence; नास्ति – non-existence; अस्ति नास्ति – is existent and non-existent; इति – thus; नास्ति नास्ति – totally non-existent; इति – thus (derived from such notions); वा पुनः – or again; चलः – by impermanent; स्थिरः – the permanent; उभय – combination of both (change and changelessness); अभावैः – non-existence; एव आवृणोति – indeed veils; बालिशः – the childish (a fool or a non-discriminating man) ~G-trC

83. Childish persons veil Truth by predicating on it such attributes as existence, non-existence, derived from their notions of the apparent, the permanent, the impermanent, combination of both and the absolute negation of both. ~G-trC

The ignorant, with their childish minds, verily cover Atman by predicating of It such attributes as existence, non-existence, existence, and non-existence, and total non-existence, deriving these characteristics from the notions of change, immovability, combination of change and immovability, and absolute negation [which they associate with Atman]. ~G-trN

This dialectical quadruped (catuṣkoṭi) borrowed from the Buddhist Nāgārjuna has occasioned some of his critics to condemn Śrī Gauḍapāda as a Buddhist. // The above-mentioned ideas, or special qualities upon the Ᾱtman, such as, ‘it is’, ‘it is not’, ‘it is and it is not’, ‘it neither is nor is not’, are all assertions arrived at by philosophers defining the Ᾱtman in terms of their observations of the apparent, the permanence, the impermanence, both and neither of the two. It is because of this that Gauḍapāda characterises all these schools as schools of philosophy propounded by immature minds. ~C

Atman, in Its true nature, is free from all ideas and objectifications. But people associate It with various ideas, on account of their attachment to their own theories, and therefore cannot know Atman as It really is. “If these learned men act as veritable children on account of their ignorance of Ultimate Reality, what is to be said of those who are by nature unenlightened!” (Sankaricharya.) ~N

84. kotyaś-catasra etāstu grahair-yāsāṁ sadāvṛtaḥ, bhagavān-ābhir-aspṛṣṭo yena dṛṣṭaḥ sa sarvadṛk. ~G

चतस्त्र कोट्यः – four alternative theories; एताः तु – these indeed; ग्रहैः – holding; यासाम् – which; सदा – always; आवृतः – remains veiled; भगवान् – the Self; आभिः – any of these (views); अस्पृष्टः – untouched; येन – by whom; दृष्टः – perceives; सः – that; सर्वदृक् – omniscient (in other words, is a truly enlightened person) ~G-trC

84. These are the four alternative theories regarding nature of the Ᾱtman. On account of one’s attachments to these, it always remains veiled from one’s view. He who has known that the Ᾱtman is untouched by any of these, indeed, perceives the Self. ~G-trC

These are the four theories regarding Atman, through attachment to which It always remains hidden [from one’s view]. He who knows the Lord to be ever untouched by them indeed knows all. ~G-trN

Śrī Gauḍapāda is advising seekers to rise above all these preliminary definitions of the Ᾱtman, and through practice and Self-discovery rise above them all and realise the absolute Self in all Its native purity, as that which is the substratum for all perceptions of the senses, the mind or the intellect. In the deep silence of the within, perceiving the very silence of the mind, stands the silent Self in all Its absolute glory founded upon Its own omnipotence: know the Self and know thyself! ~C

Even the ideas falsely superimposed upon Atman are realized to be Atman when Its rue nature is known. One who knows Atman knows all. There remains for him nothing else to be known. ~N

85. prāpya sarvajñatāṁ kṛtsnāṁ brāhmaṇyaṁ padam-advayam, anāpanna-ādi-madhyāntaṁ kimataḥ param-īhate. ~G

प्राप्य – having attained; सर्वज्ञताम् – omniscience; कृत्स्नाम् – complete; ब्राह्मण्यम् – of Brahman; पदम् – state; अद्वयम् – non-dual; अनापन्न – without; आदि – beginning; मध्य – middle; अन्तम् – end; किम् – what; अतः – now; परम् – thereafter; ईहते – remains to desire or strive for ~G-trC

85. When he has attained the state of Brahman, a state of complete non-duality, which is without beginning and end or a middle, what else, thereafter, remains for him to desire for? ~G-trC

What else remains to be desired by him who has attained the state of the brahmin-——a state of complete omniscience and non-duality, which is without beginning, middle, or end? ~G-trN

Having thus reached the supreme goal of life, resplendent in Its own scope, revelling in Its own nature, satisfied in the very omnipotent and all-pervading egoless Self, becoming one with the Self, It has nothing more for Itself to accomplish or to desire. Such a Self-realised Man of Wisdom is called brāhmaṇa, says Śrī Gauḍapāda. ~C

A real brahmin is one who is endowed with the Knowledge of Brahman. // For a knower of Brahman there remains nothing else to be known. Brahman is the essence of Knowledge. // Brahman is free from the illusory ideas of creation, preservation, and destruction. ~N

86. viprāṇāṁ vinayo hyeṣa śamaḥ prākṛta ucyate, damaḥ prakṛti-dāntatvād-evaṁ vidvāñ-śamaṁ vrajet. ~G

विप्राणाम् – of wise men i.e., brāhmaṇas; विनयः – humility; हि – indeed; एषः – this; शमः – mental equipoise; प्राकृत – natural, spontaneous; उच्यते – declared to be; दमः – sense control;प्रकृति – naturally; दान्तत्वात् – restrained; एवम् – thus; विद्वान् – the wise man; शमम् – absolute peace; व्रजेत् – attains, becomes ~G-trC

86. The realisation of Brahman is itself the humility natural to the brāhmaṇa. Their mental equipoise is also declared to be spontaneous. They are said to have attained perfect sense control, as it comes quite natural to them. He (the wise man) who thus realises the Brahman which is all peaceful, himself becomes tranquil and peaceful. ~G-trC

The humility (vinaya) of the brahmins is natural. Their tranquillity (Sama) is also natural. Further, the control of the senses (dama) comes natural to them. He who has realized Brahman attains peace. ~G-trN

It is not an abject surrender; it is merging of the individual at the feet of the whole. This should necessarily be the mental attitude of one who is self-centred in the Ᾱtman, because from the standpoint of purity of the Ᾱtmā and omnipotence, the mind, intellect and body are mere forced superimpositions upon the true and the Real. ~C

A knower of Brahman does not cultivate tranquillity, humility, or restraint of the senses because of social injunctions or consciousness of duty. He does not employ any external means to acquire calmness. All the virtues mentioned in the text come natural to him. He realizes that all that exists is Brahman. His mind does not run after external objects, simply because they do not exist for him as such. It is impossible for him to be arrogant, because he sees Brahman in all beings. Constantly feeling his oneness with Brahman, which is all peace, he radiates peace. ~N

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Concerto #1 in Nondoing

Know your definitions. Ambition is a dirty word. Earnestness isn't.

Self-awareness is the arc of many a big bang. Realization is not a theory.

Understanding that is the art of nondoing.

Symphony #1 in Advaita

1. Gaudapada's Koan

When the mind is moving, flags appear.

2. Couplet in the Key of Nonduality

The Big Bang is not the beginning.

Maya is beginningless.

3. Satcitananda in Triplicate

Existence is all there is. That's the principle of existence.

Pure consciousness (awareness) is the ground of reflected consciousness (mind).

Ananda is the bliss of self-awareness (I love I know I am) and not what you think.

Talks on MK4.47-52: the firebrand

A firebrand appears to be straight, crooked, or otherwise, according to its motion in the darkness. Likewise consciousness in motion will split itself into appearances of seers and the seen. 

When not in motion, a firebrand is free from all appearances, remaining changeless. And a motionless Consciousness is free from all appearances, resting birthless.

When the firebrand is in motion, such forms do not come from somewhere else nor do they go elsewhere when it’s still. Neither do they return to its shining point.

Such forms do not issue from the firebrand for they are insubstantial. In Consciousness, such appearances are similar.

In consciousness associated with activity of mind (like both dream states), appearances do not come from somewhere else. When the mind is inactive (like deep sleep), appearances do not go somewhere else.

Lastly such appearances do not emerge from consciousness for their nature isn't real. And they are beyond comprehension because their nature is beyond cause and effect.

Translation & Commentaries on MK4.47-52: alata spanditam

In order to explain the Truth regarding the ultimate Reality already stated, we have here the great analogy of the firebrand (alāta). Because of the use of this example, there is a school of critics who claim that Gauḍapāda has bodily borrowed it from the literature of Buddhism. This a certainly an unfair criticism as has already been explained in the introduction to this chapter. In Maitrāyaṇi-upaniṣad (4-24) there is a clear mention of this picture in the ṛṣi’s explanation of the Brahman. It is quite possible that both Gauḍapāda and the Buddhist philosophers got this suggestion from the same source. ~C

47. ṛju-vakrādik-ābhāsam-alāta-spanditaṁ yathā, grahaṇa-grāhak-ābhāsaṁ vijñāna-spanditaṁ tathā. ~G

ॠजु – straight; वक्र – crooked; आदिक – and so on; आभासम् – the appearance of; अलात – the firebrand; स्पन्दितम् – is the motion of; यथा – just as; ग्रहण-ग्राहक – the perceived; the perceiver; आभासम् – the appearance of; विज्ञान – Consciousness; स्पन्दितम् – vibrations, motion of, तथा – so also ~G-trC

As [the line made by] a moving fire-brand appears to be straight, crooked, etc., so Consciousness, when set in motion, appears as the perceiver, the perceived, and the like. ~G-trN

Imagine a dark room and you are in the room with an incense stick. The glowing tip represents Brahman, which is one, and the surrounding darkness is the māyā tattvam. Suppose you start moving the firebrand. Even though it is one glowing tip, as it moves, different patterns will appear in the dark room depending upon the type of movement. Gauḍapāda calls this movement of the alātaṃ, alāta spandanam. ~P

What is it that appears? Vyhdnaspanditam, the vibration of Consciousness, as it were, it being set in motion by ignorance, for the unmoving Consciousness can have no vibration, as it was indeed said earlier, 'birthless, motionless' ~S-trGm

When Consciousness is set in motion, such illusory phenomena as the subject and the object are perceived. In reality, however, there is no motion in Consciousness; it only appears to be moving. This apparent motion is due to ignorance. ~N

48. aspandamānam-alātam-anābhāsam-ajaṁ yathā, aspandamānaṁ vijnānam-anābhāsam-ajam tathā. ~G

अस्पन्दमानम् – not in motion; अलातम् – the firebrand; अनाभासम् – free from all appearances; अजम् – remains changeless (lit. birthless); यथा – just as; अस्पन्दमानम् – not vibrating; विज्ञानम् – the Consciousness; अनाभासम् – free from all appearances; अजम् – remains changeless; तथा – similarly ~G-trC

As the fire-brand, when not in motion, is free from all appearances and remains changeless, so Consciousness, when not in motion, is free from all appearances and remains changeless. ~G-trN

Gauḍapāda wants us to understand that Consciousness fluttering in the mental zone seems to get shattered itself into the very variegated forms and names constituting the world of matter. But when the mind is still, and therefore transcended, when the Self cognises the Self, in the Self, the Self alone exists and as such the pluralistic world of phenomenon is no more. When the firebrand is steady, all the forms get absorbed, as it were, into the glowing tip. ~C

49. alāte spandamāne vai nābhāsā anyato-bhuvaḥ, na tato‘nyatra nispandān-n-ālātam praviśanti te. ~G

अलाते – the firebrand; स्पन्दमाने – being in motion; न वै – do not; आभासाः – forms that are seen; अन्यतः-भुवः – reached it from elsewhere; न – nor do they exist; ततः – that (firebrand); अन्यत्र – apart; निस्पन्दात् – from the motion; आलातम् – the firebrand; ते न प्रविशन्ति – nor do they enter the glowing tip ~G-trC

When the fire-brand is set in motion, the appearances [that are seen in it] do not come from elsewhere. When it is still, the appearances do not leave the motionless fire-brand and go elsewhere, nor do they enter into the fire-brand itself. ~G-trN

The idea is that the appearances of different geometrical shapes that we recognised when the alāta was in motion were all delusory expressions of the very motion and as such neither have they come from elsewhere nor do they go anywhere. Even the possibility that they had gone into the very glowing tip is not true since they did not as such rise from the firebrand. ~C

50. na nirgatā alātāt-te dravyatvābhāva-yogataḥ, vijñāne‘pi tathaiva syur-ābhāsasyāviśeṣataḥ. ~G

न निर्गताः – do not emerge; अलातात् – out of the firebrand; ते – those (appearances); द्रव्यत्व – substantial things; अभाव – lack of; योगतः – applicable to; विज्ञाने-अपि – the case of Consciousness also; तथा-इव स्युः – same will be; आभासस्य – appearance of; अविशेषतः – on account of similarity ~G-trC

50. They did not issue out of the firebrand, by reason of their unsubstantiality. With regard In Consciousness also the appearances must be of a similar kind, for as an appearance there is no distinction. ~G-trGm

Śrī Śaṅkara clearly brings it out in his commentary when he says, ‘Moreover, those appearances do not emerge from the firebrand as something that comes out of a house’. When anything were to come out of something, the emerged must be an entity distinctly different from the thing from which it has come. // An unreal thing cannot enter or emerge. Neither can you fill with mirage water, nor can you pour out even an ounce of mirage water from any bottle! Similarly, these patterns being unreal can neither emerge out nor enter into the firebrand. ~C

51. vijñāne spandamāne vai nābhāsā anyato-bhuvaḥ, na tato-‘nyatra nispandān-na vijñānaṁ viśanti te. ~G

विज्ञाने – the Consciousness; स्पन्दमाने – is associated with the idea of activity; वै – also; न – do not; आभासाः – appearances; अन्यतः-भुवः – come from elsewhere; न – nor; ततः – that; अन्यत्र – apart; निस्पन्दात् – is inactive; न – nor; विज्ञानम् – the Consciousness; विशन्ति – go elsewhere; ते – (do) they. ~G-trC

52. na nirgatās-te vijnānāt-dravyatvābhāva-yogataḥ, kārya-karaṇatābhāvād-yato‘cintyāḥ sadaiva te. ~G

न निर्गताः – not enter into, merge; ते – those (appearances); विज्ञानात् – out of the Consciousness; द्रव्यत्व – real entity; अभाव – are not; योगतः – apprehension; कार्य-कारणता – cause effect relationship; अभावात् – (and) since they are not subject to; यतः – because; अचिन्त्याः – beyond comprehension; सदा-एव – always; ते – they are ~G-trC

51-52 When Consciousness is associated with [the idea of] activity, [as in the waking and dream states,] the appearances [that seem to arise] do not come from anywhere else. When Consciousness is non-active, [as in deep sleep,] the appearances do not leave the non-active Consciousness and go elsewhere, nor do they merge in it. The appearances do not emerge from Consciousness, for their nature is not that of a substance. They are incomprehensible, because they are not subject to the relation of cause and effect. ~G-trN

The ordinary mind can think of an object only through the causal or some other relationship. The objects seen in the waking and dream states cannot be said to be unreal or non-existent, because they are perceived..Nor can they be said to be real or existent, because they are not perceived in deep slecp. Therefore it is impossible to know their true nature. This is maya. As already stated, maya, or appearance, is real to the ignorant; to the intellectual philosopher it is a puzzle; and to the illumined soul it is non-existent. ~N

A relationship can exist only between two separate things. A relationship is not possible when there is only one thing. We assume a relationship to exist because we are counting the firebrand as one thing and the patterns as the other thing. Gauḍapāda says that patterns cannot be counted as a second separate entity at all. Patterns are different names given to the same firebrand alone. Firebrand is alone there and patterns are different names given to the firebrand itself in motion. // Then we can extend this and say that consciousness, Brahman is only one and Brahman and the world cannot have any relationship because the world is another name for Brahman and it is not a separate entity. Because of a certain pattern of appearance we have given a new name, the world, but it is not a new entity. Therefore Brahman and the world cannot have a kārya-kāraṇa relationship. This is ajātivāda. ~P

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by