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

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

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

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

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

TOC Karika 4 Alata-Shanti Prakarana “Quenching the Firebrand" (from Chinmaya Sandeepany)

Section 4.1: PRELIMINARIES 

Verse 4.0: The Guru-Parampara (Lineage or Hierarchy)

Verse 4.1: The Purpose of this Chapter

Verse 4.2: Salutation to the “Asparsha Yoga” 

Verse 4.3: Positing of Cause for Creation

Verse 4.4: Vedantic Arguments Used

Verse 4.5: The Vedantic Approach

Verse 4.6: “The Immortal is Birthless” 

Verse 4.7: “Immortality is Its Essential Nature”

Verse 4.8: “The Immortal is Immutable” 

Section 4.2: THE SANKHYANS REFUTED 

Verse 4.9: Inherent Nature of a Thing

Verse 4.10: Inherent Nature of Spirit 

Verse 4.11: Logic Violation 1: Cause Becomes Effect

Verse 4.12: Logic Violation 2: Effect Becomes Cause

Verse 4.13: Effect Born from the Unborn or Born?

Section 4.3: THE MEEMAMSAKAS REFUTED

Verse 4.14: The Meemamsakas’ Assertions

Verse 4.15: The Vedantin’s Reply to the Meemamsakas

Verse 4.16: Cause & Effect – Sequential or Simultaneous

Verse 4.17: The Chain of Illogic

Verse 4.18: Cause & Effect – Which Comes First?

Verse 4.19: The Logical Conclusions Presented

Verse 4.20: The ‘Unproved’ Used as Proof!

Verse 4.21: A Pointer to “Birthlessness”

Verse 4.22: The Summary Statement 

Verse 4.23: Cause & Effect are Birthless 

Section 4.4: REALISTS vs. IDEALISTS

Verse 4.24: The View of the Realists

Verse 4.25: The Idealists – i) Subjective Knowledge

Verse 4.26: The Idealists – ii) World is Not There

Verse 4.27: The Idealists – iii) Experiences

Verse 4.28: Vedanta’s Response – “Nothing is Born”

Verse 4.29: Birthlessness – Essential Nature of Reality

Section 4.5: BONDAGE vs. LIBERATION

Verse 4.30: Samsara & Liberation are Initial Concepts

Verse 4.31: The Unreal Never Exists

Verse 4.32: Utility is no Test for Reality 

Section 4.6: THE ILLUSION OF CAUSALITY 

Verses 4.33-36: The Falsity of Dream – 4 Reasons

Verse 4.37: Common View: Waking Causes Dream

Verse 4.38: Why Creation is Declared Unreal

Verse 4.39 The Evidence of Emotional Reaction

Verse 4.40: Causality Just Not Possible

Verse 4.41: Fanciful Whims in Waking State

Section 4.7: THE SAGE’S COMPROMISE 

Verse 4.42: The Sage’s Compassionate Compromise

Verse 4.43: Dilution of the Truth is Negligible

Verse 4.44: Perception & Behaviour do not Prove Existence

Verse 4.45: The Status of Brahman

Verse 4.46: The Status of the Jeeva

Section 4.8: THE FIREBRAND METAPHOR 

Verse 4.47: The Firebrand in Motion

Verse 4.48: The Firebrand When Still

Verses 4.49 & 50: Simile of the Firebrand 

Verses 4.51 & 52: Application to Consciousness

Section 4.9: THE EMPIRICAL VIEWPOINT 

Verse 4.53: Substance, Non-substance & Soul

Verse 4.54: Cause and Effect Negated 

Verse 4.55: Perpetuation in Causality 

Verse 4.56: Perpetuation of Samsara 

Verse 4.57: The Two Viewpoints on Life 

Verse 4.58: The Pivotal Role of Maya

Verse 4.59: Illusion Breeds Illusion Only 

Verse 4.60: Reality Breeds Reality Only 

Section 4.10: FROM PLURALITY TO REALITY 

Verses 4.61 & 62: Duality & Projection of Mind

Verses 4.63 & 64: An Analysis of the Dream Experience

Verses 4.65 & 66: An Analysis of the Waking Experience

Verse 4.67: Inter-dependence of Mind & Objects

Verses 4.68-70: No Birth & Death – In “Dream”

Verse 4.71: The Non-Dual Reality

Verse 4.72: Consciousness – “Object-less & Relation-less”

Verse 4.73: How Views Change with Height 

Verse 4.74: More Astonishing Comparison of Views

Section 4.11: SEVEN FRUITS OF KNOWLEDGE

Verse 4.75: 1. The End of Attachment 

Verse 4.76: 2. Liberation from Causality  

Verse 4.77: 3. Liberation from Birth

Verse 4.78: 4. Liberation from the Three Afflictions

Verse 4.79: 5. Liberation from Infatuation 

Verse 4.80: 6. Attainment of Equipoise 

Verse 4.81: 7. Vision of the Self-effulgent Self

Section 4.12: FROM PASSION TO DISPASSION

Verse 4.82: Passion for Sense Objects

Verse 4.83: Passion for Intellectual Arguments

Verse 4.84: Integration of All Theories 

Verse 4.85: The Integrated Sage is Dispassionate 

Verse 4.86: The Natural State of the Wise 

Section 4.13: THE FINAL SUMMARY

Verse 4.87: The Waking & Dream States 

Verse 4.88: The Deep Sleep & Turiya States 

Verse 4.89 The Threefold Jnanam & Jneyam 

Verse 4.90: Fourfold Re-Classification of the Knowledge

Verse 4.91: All Souls are Beginningless 

Verse 4.92: All Souls are Immutable 

Verse 4.93: All Souls are Equal

Verse 4.94: The Pitiable Condition of Dualists 

Verse 4.95: Pre-Conditions for Self-Realisation 

Verse 4.96: More on “Objectless Knowledge” 

Verse 4.97: Perpetual Enslavement to Objects 

Verse 4.98: All Souls are Ever Pure

Verse 4.99: Knowledge Unconcerned with Objects 

Verse 4.100: Obeisance to the State of Non-Duality!

3 Verses “Salutations to the Guru Parampara”

Chinmayananda on Mandukya Karika 4

From Chapter 4 Alātaśānti Prakaraṇa (On Quenching the Firebrand) Introduction by Chinmayananda

The status of this chapter has been questioned by some critics with whom we find it difficult to see eye to eye. Their main argument to consider chapter 4 as an independent textbook is that it has started with a prayer. According to them chapter 4 is an independent textbook which has been incorporated into this volume. Indeed, there is very little logical reasoning to accept this point of view. // 

Prof. Bhatttacharya’s argument that the opening stanza of the chapter is with a prayer and hence, the entire chapter is an independent textbook need not necessarily be accepted since it is not rare, when in Sanskrit literature, we find that almost every chapter is sometimes started with a prayer. // 

There is yet another criticism that this chapter contains many stanzas repeated from the earlier three chapters. This is not a mistake or a fault in a ‘textbook of instructions’ (Upadeśa grantha). The idea of the Master is to emphasise certain points which are most important. // 

There is a criticism levelled against this chapter, especially by those who want to prove that Gauḍapāda is commending to us to follow the idealism of Buddhist that there are no quotations of the Upaniṣad in this chapter. ‘It will be seen’, says Prof. V. Bhattacharya (in āgama śāstra by Gauḍapāda), ‘that no Upaniṣad is quoted or referred to by our author in his last book alāta śānti; there is absolutely nothing of the kind’. But this is not a fair criticism of the chapter. To say so would be a philosophical lie. There are many a line which bring up to the mind of a student, familiar with the Upaniṣads, reminiscence of the eternal wisdom in the Vedas. // 

Even the very title of this chapter has tempted many an adverse critics of the teacher of Vedānta, Gauḍapāda, to conclude that he is striving to establish idealism of Buddhist and is seeking to find Vedānta in Buddhism! The teacher is misunderstood because he has borrowed the alāta simile from the textbooks of Buddhism. Indeed, it served the Master’s purpose very well. 

~C

Translation & Commentaries on MK3.48: uttamam satyam

48. na kaścij-jayate jīvaḥ saṁbhavo‘sya na vidyate, etat-tad-uttamaṁ satyaṁ yatra kiñcin-na jāyate. ~G

न कश्चित् – not at all; जायते – is born; जीवः – jīva; न संभवः – no source, cause; अस्य – for this; विद्यते – exists, appears; एतत् – this; तत् – that; उत्तमम् – supreme, highest; सत्यम् – Truth; यत्र – where; न किञ्चित् जायते – nothing is ever born. ~G-trC

48. No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born. ~G-trN

This stanza summarises the very core of Gauḍapāda’s philosophy of non-creation. Ajātavāda is the platform of Gauḍapāda and of Sage Vasiṣṭha (in yogavāsiṣṭha). They are the two Masters explaining to us the old school of Vedānta as contrasted with Śrī Śaṅkara who has initiated the new school of Vedānta wherein he accepts a ‘relative reality’ to the pluralistic world of objects. Gauḍapāda and Vasiṣṭha are natives of Reality. // Delved in Consciousness revelling in Consciousness, living in Consciousness as Consciousness, the great Master of every heart, reigning the realm of all, in his vision there is no world of objects separate from himself. Here, in this concluding stanza of this chapter, we have the entire philosophy of Gauḍapāda summarised in a ‘multi-spiritual tablet’. In this is the central theme of the glossator’s philosophy that nothing is ever born. ~C

If at all you experience a world, Gauḍapāda says that that experience is not because the world is born out of Brahman, not because a world is existing but only because it is appearing for us. So the entire world is an experience exactly like dream, which is an appearance. The dream is not really created by the mind nor does it really exist, but appears because of nidrā-śakti. Similarly the world has not really originated from Brahman, and it does not really exist. The world is an appearance because of māyā-śakti. In the case of dream, the appearance is due to nidrā-śakti, and at the cosmic level, the word māyā is used. This is the message of Gauḍapāda. ~P

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Translations & Commentaries on K3.34-39: asparsa

34. nigṛhītasya manaso nir-vikalpasya dhī-mataḥ, pracāraḥ sa tu vijñeyaḥ suṣupte‘nyo na tat-samaḥ. ~G

निगृहीतस्य – that is under perfect control; मनसः – of the mind; निर्विकल्पस्य – which is free from all imaginations; धीमतः – the enlightened, which is brought about with discrimination; प्रचारः – the condition; सः तु – but that; विज्ञेयः – should be known; सुषुप्ते – in deep sleep; अन्यः – of another sort; न-तत्-समः – is not like that (of a peacefully controlled mind) ~G-trC

34. The behavior of the enlightened, disciplined mind, which is a non-perceiver should be known. (The behavior) in sleep is different. It is not similar to that. ~G-trP

Gauḍapāda gives that enlightened mind a title, nigṛhītam manaḥ. It is a mind that knows that there is no mind and world other than ātmā. An enlightened mind has ‘dissolved’ the world and the mind by wisdom. During the deep sleep state also, the mind and the world are dissolved. For both the mind in deep sleep and the enlightened mind, there is no duality. Gauḍapāda asks what the difference is between these two. What is common is that duality is negated. If both are same, one can opt for sleep. The difference will have to be understood. For a sleeper the problem is only temporarily solved. In fact it is potentially still there in sleep. In enlightenment the problem is solved on a permanent basis. The mind and the world are wonderful for interaction but they cannot touch me the screen that allows the play to go on. A jñāni will allow the play to go on but not be affected by it. ~P

35. līyate hi suṣupte tan-nigṛhītaṁ na līyate, tadeva nir-bhayaṁ brahma jñān-ālokaṁ samantataḥ.  ~G

लीयते – withdrawn or drowned in ignorance; हि – for; सुषुप्ते – in sleep; तत् – that (the mind); निगृहीतम् – the disciplined (through knowledge arising from discrimination); न लीयते – is not withdrawn; तत् ब्रह्म एव – that (mind) is Brahman itself; निर्भयम् – fearless; ज्ञान-आलोकम् – possessed of the light of knowledge; समन्ततः – all around ~G-trC

35. Indeed that (mind) becomes dormant in sleep. The disciplined (mind) does not become dormant. That (mind) is Brahman itself which is fearless and which consists of the light of consciousness all around. ~G-trP

In the case of a sleeper and a yogi in samādhi, the mind is physically dissolved but in the case of a jñāni, the mind is not physically dissolved but it is awake and functioning. When the mind is physically dissolved either by sleep, samādhi, taking a drug or anesthesia it will go into potential condition. The problem never gets solved. The jñāni never tries to physically eliminate the thoughts but he educates the mind about the nature of the mind. Holding the mind the jñāni understands that there is no such thing as the mind. What you are calling the mind, it is nothing but Brahman. The mind is experienced but it does not exist. ~P

36. ajam-anidram-asvapnam-anāmakam-arūpakam, sakṛd-vibhātaṁ sarvajñaṁ nopacāraḥ kathañcana. ~G

अजम् – birthless; अनिद्रम् – sleepless; अस्वप्नम् – dreamless; अनामकम् – nameless; अरूपकम् – formless; सकृत्-विभातम् – ever-effulgent; सर्वज्ञम् – all-knowledge; न-उपचारः – without ceremony; कथञ्चन – in any way ~GtrC

36. Brahman is birthless, sleepless, dreamless, nameless, and formless. It is ever effulgent and omniscient. No duty, in any sense, can ever be associated with It. ~G-trN

We have here in this stanza a perfect definition of the state of pure Consciousness indicated by the negation of all the known world of experiences and by positively asserting itself to be the non-dual, omniscient, dynamism in life. // In order to realise this Reality, no ritualistic action is necessary. Even meditation is not the cause of Self-realisation. We cannot say that the Supreme is caused by sādhanā. If it were so, then the Supreme would become the effect of a cause. ~C

At regular intervals Gauḍapāda will connect his teaching to the Māṇḍūkya Upaniṣad to remind us that his teaching is extracted from the Upaniṣad. // In the 7th mantra of the Upaniṣad, the statements “na bahiṣprajñaṃ, nāntaḥprajñaṃ, na prajñānaghanaṃ” refer to Turīyam not being Viśva, Taijasa or Prājña respectively. Turīyam is not Viśva (ajam), not Taijasa (asvapnam), and not Prājña (anidram). Brahman mentioned in the previous mantra is Turīyam Ātmā, which is nameless and formless. Turīyam is referred to by silence. It is ever self-revealing. ~P

37. sarva-abhilāpa-vigataḥ sarva-cintā-samutthitaḥ, su-praśāntaḥ sakṛj-jyotiḥ samādhir-acalo‘bhayaḥ. ~G

सर्व-अभिलाप – all expressions or words (sense organs); विगतः – free from; सर्व-चिन्ता – all acts of the mind in other words, internal worries; समुत्थितः – free from (lit. risen above); सुप्रशान्तः – all-peace in other words, totally tranquil; सकृत्-ज्योतिः – ever-effulgent; समाधिः – knowable through samādhi in other words, concentrated intellect; अचलः – free from activity, immovable; अभयः – fearless. ~G-trC

37. This Self is beyond all expressions or words, beyond all acts of the mind. It is all-peace, ever effulgent, free from activity and fear. It is attainable through concentrated intellect. ~G-trC

The word ‘dhī’ means ‘intellect’ and samādhi, therefore, means a ‘state of equanimous intellect’. // To go into samādhi, therefore, is not necessarily a trick of the yoga, of some supermind... It is a poise of the intelligence in a fully grown, perfectly cultured human being who has rounded off his personality into a balanced equipoise. Such a one comes to experience within oneself an ever-flowing joy of voiceless ecstasy. He comes to entertain an attitude of nonchalance to life because of his supreme self-confidence born out of his steady intelligence and unemotional mental poise. ~C

Śaṅkarācārya gives two meanings for the word samādhi that appears in the verse: 1. It is that which can be grasped only by a mind that is not preoccupied. A shallow preoccupied mind cannot grasp the teaching because it is not available for deep discussion. 2. Samādhi = sarvaadhiṣṭhānam. It is that in which Viśva, Taijasa, Prājña, Virāt, Hiraṇyagarbha and Īśvara rest. Therefore, it is non-moving. ~P

38. graho na tatra notsargaś-cintā yatra na vidyate, ātma-saṁsthaṁ tadā jñānam-ajāti samatāṁ gatam.

न ग्रहः – nor acceptance; तत्र – there (in the Self); न उत्सर्गः – nor rejection; न चिन्ता – no thoughts; यत्र – where; विद्यते – present; आत्म – in the Self; संस्थम् – established; तदा – then; ज्ञानम् – Knowledge; अजाति – immutability, birthlessness; समताम् – homogeneous, uniform; गतम् – becomes, reaches

38. Neither acceptance nor rejection takes place in the Self, where thought does not exist. Then, knowledge becomes established in the Self. It is uniform and unborn. ~G-trSw

Where there is change or the possibility of change one can imagine acceptance and relinquishment. The sense of the passage is that when a person identifies himself with the non-dual, partless, and changeless Brahman, he goes beyond all scriptural and social injunctions, whether mandatory or prohibitory. These injunctions apply only to the relative world. ~N

Gauḍapāda says that the jñāni is one who abides in this Turīyam all the time. Gaining the knowledge is relatively easy but that knowledge should be available for me. During worldly and family transactions especially during unfavorable prārabdha events, I should know that the experiences belong to the Viśva role and I, the one who is behind this role is not affected by them. ~P

39. asparśa-yogo vai nāma durdarśaḥ sarva-yogibhiḥ, yogino bibhyati hy-asmād-abhaye bhaya-darśinaḥ. ~G

अस्पर्श-योगः वै नाम – the yoga called the touch of the untouch; दुर्दर्शः – is hard to be attained or seen; सर्व-योगिभिः – by all seekers; योगिनः – yogins, seekers; बिभ्यति – are afraid; हि – for; अस्मात् – this (path); अभये – fearless; भय-दर्शिनः – feel frightened ~G-trC

39. The Yoga that is familiarly referred to as `contactless' is difficult to be comprehended by anyone of the Yogis. For those Yogis, who apprehend fear where there is no fear, are afraid of it. ~G-trGm

In the Gītā, ‘sparśa’ has been used as the mental contact which an ordinary deluded one makes with the external world of objects and thereby earns for himself either joy or happiness in life. // The same term is employed here by Gauḍapāda to make this novel term, Asparśa-yoga, to impress upon us the process of Vedānta of Self-realisation. // To get our mind disconnected from its objects, through the processes of intellectual analysis and right understanding, is the practice of Vedānta for spiritual evolution. This idea cannot be better expressed than by the term ‘Asparśa-yoga’. ~C

Gauḍapāda says that he does not wish to force advaitam on all. If you are ready and willing to take the challenge to drop all support, advaitam is for you, otherwise if you need external support, use the walking stick. The walking stick is called God. // Gauḍapāda says that ātmajñānam is a yoga of no relationships, which transcends all relationships including the relationship with God. Relationship with God is dvaitam. In advaitam, relationship with God as a second entity is not there because a jñāni discovers God as his own higher nature that is himself. // The real security is in advaitam only but people do not understand this. In advaitam, which is the source of fearlessness they are seeing fear. They see fear in the fearless advaitam. ~P

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Translations & Commentaries on K3.29-33: ajenajam

29. yathā svapne dvayābhāsaṁ spandate māyayā manaḥ, tathā jāgrad dvayābhāsaṁ spandate māyayā manaḥ. ~G

यथा – just as; स्वप्ने – in dream; द्वय-आभासम् – a seeming duality; स्पन्दते – projects, vibrates; मायया – through delusion; मनः – the mind; तथा – in the same way; जाग्रत् – in the waking state; द्वय-आभासम् – the seeming duality of; स्पन्दते – projects; मायया – through delusion; मनः – the mind ~G-trC

As in dreams the mind acts through maya, presenting the appearance of duality, so also in the waking state the mind acts through maya, presenting the appearance of duality. ~G-trN

The mind spins a seeming duality in the waking state through māyā just as the mind spins a seeming duality in dream through māyā. ~G-trP

As the snake imagined on a rope is true when seen as the rope, so manah, the mind, is true when seen as the Self, the supreme Consciousness. As like a snake appearing on a rope, the mind spandate, vibrates; svapne, in dream; mayaya, through Maya; dvayabha- sam, as if possessed of two facets-the cognizer and the thing cognized; tatha, just like that; jagrat, in the waking state; manah, the mind; spandate, vibrates, as it were; mayaya, through Maya. ~S-trGm

The diversity experienced in the waking state, like that perceived in dreams, is the activity of the mind, through maya. The mind is superimposed through ignorance upon the non-dual Atman. To the knower of Reality the mind is Brahman, just as to the knower of the rope the illusory snake is the rope, or to the awakened man the dream experience is nothing but the mind. ~N

30. advayaṁ ca dvayābhāsaṁ manaḥ svapne na saṁśayaḥ, advayaṁ ca dvayābhāsaṁ tathā jāgran-na saṁśayaḥ.  ~G

अद्वयम् – the non-dual; च – and, alone; द्वय-आभासम् – the seeming duality of; मनः – mind; स्वप्ने – in the dream; न संशयः – there is no doubt; अद्वयम् च – the non-dual alone; द्वय-आभासम् – the seeming duality; तथा – in the same way; जाग्रत् – in the waking state; न संशयः – there is no doubt ~G-trC

There is no doubt that the mind, which is in reality non-dual, appears to be dual in dreams; likewise, there is no doubt that what is non-dual [i.e. Atman] appears to be dual in the waking state. ~G-trN

Na samsayah, there is no doubt; that just as the snake is true in its aspect of the rope, so the manas, mind; that is but advayam, non-dual, in its aspect of the Self from the highest standpoint; dvayabahsam, appears to have two aspects; svapne, in dream. For apart from Consciousness, there do not exist two things in dream -elephants and so on that are perceived and eyes and the rest that perceive them. The ideas that the case is similar in the waking state also; for in either state there exists only the supremely real Consciousness. ~S-trGm

31. mano dṛśya-midaṁ dvaitaṁ yat-kiñcit-sacarācaram, manaso hyamanī-bhāve dvaitam naivopalabhyate. ~G

मनः-दृश्यम् – perception of the mind; इदम् द्वैतम् – this duality; यत् – which; किञ्चित् – anything; स – including; चर – all moveable; अचरम् – and immoveable; मनसः – when the mind; हि – for; अमनी-भावे – is transcended or cease to act; द्वैतम् – duality in other words, plurality; न-एव – not at all; उपलभ्यते – perceived ~G-trC

All the multiple objects, comprising the movable and the immovable, are perceived by the mind alone. For duality is never perceived when the mind ceases to act. ~G-trN

The state when the mind acts not (amanī-bhāva):-This is a chiselled expression of such exquisite beauty and ethereal harmony that it defies translation. ‘Mana’ is mind; ‘a-mana’ is non-mind; and a-manī-bhāva is equivalent to saying ‘non-mindhood’. The non-mindhood is Godhood; looking down from the balconies of the non-mindhood, the imperfect world of phenomena cannot be available for perception. ~C

Gauḍapāda suggests a method to tackle duality. Ultimately, the method is only one but the route taken is different. In waking and dream, we are experiencing duality reported by the mind alone. The active mind is reporting duality in waking and the semi-active mind is reporting duality in dream whereas in deep sleep the resolved mind is not reporting duality. The mind that reports duality is the problem. Now we have refined the problem. First it was said that duality is the cause of saṃsāra. The refined statement is that the mind that reports duality is the cause of saṃsāra. Therefore one should learn to tackle the duality-reporting mind. This tackling of the mind is what Gauḍapāda called amanībhāvaḥ. Converting the problematic mind into a non-problematic mind is called amanībhāvaḥ. ~P

32. ātma-satyānubodhena na saṅkalpayate yadā, amanastāṁ tadā yāti grāhyābhāve tad-agraham. ~G

आत्म-सत्य-अनुबोधेन – because of the knowledge of Truth which is Ᾱtman; न सङ्कल्पयते – (the mind) does not bring forth imaginations; यदा – when; याति अमनस्ताम् – ceases to be mind; तदा – then; ग्राह्य – objects of cognition; अभावे – for want of; तत् – that (mind); अग्रहम् – non-perceiver, becomes free from the idea of cognition ~G-trC

When the mind, after realizing the knowledge that Atman alone is real, becomes free from imaginations and therefore does not cognize anything, for want of objects to be cognized, it ceases to be the mind. ~G-trN

Atmasatya-anubodha is the realization of that Truth of the Self which follows from the instruction of scriptures and the teacher. Yada, when, as a consequence of that, there remains nothing to be thought of; and the mind na sankalpayate, does not think-as fire does not burn in the absence of combustible things; tada, then, at that time; yati amanastam, it attains the state of ceasing to be the mind. Grahyabhave, in the absence of things to be perceived; tat, that mind; agraham, becomes free from all illusion of perceptions. This is the idea. ~S-trGm

Why do we say that Self-realisation is the state of ‘non-mindhood?’ The reason is explained by Gauḍapāda. He says that the mind can exist and maintain its personality only if there are objects of perception. Later on, in chapter-4, we would be given an exhaustive explanation of this argument but, for the time being, it is sufficient for us to understand that the mind is nothing other than the ‘focal point’ of the five organs of knowledge. If there are no sense objects entertained by an individual’s organs of knowledge, the ‘focal point’ becomes empty. An empty mind is a ‘non-mind’; thus in that plane of Consciousness, when awareness is perceiving nothing other than awareness, mind cannot exist. ~C

Trying to tackle the world alone will not work and tackling the mind alone will also not work. It will end up in some other problem. Swami Dayananda: In psychology there is no solution, in Vedānta there is no problem. Trying to understand the root of both the world and mind alone will help. That root is ātmā the satyaṃ. When the truth ātmā is known as satyaṃ, the world and the mind are understood as mithyā. The world and the mind will continue to be experienced. It will be like a movie on a screen. The screen is ātmā. ~P

33. akalpakam-ajaṁ jñānaṁ jñeyābhinnaṁ pracakṣate, brahmajñeyam-ajaṁ nityam-ajenājaṁ vibudhyate. ~G

अकल्पकम् – free from imagination; अजम् – unborn; ज्ञानम् – the knowledge, ज्ञेय – the object of knowledge, knowable in other words, Brahman; अभिन्नम् – inseparable, not different; प्रचक्षते – (wise) say; ब्रह्म – Brahman; ज्ञेयम् – object of knowledge; अजम् – the birthless; नित्यम् – immutable; अजेन – by the birthless (knowledge); अजम् – the birthless Self; विबुध्यते – is known ~G-trC

Knowledge (Jnana), which is unborn and free from imagination, is described [by the wise] as ever inseparable from the knowable. The immutable and birthless Brahman is the goal of knowledge. The birthless is known by the birthless. ~G-trN

The phrase brahma jneyam, is an attribute of that very knowledge, and means that very knowledge of which Brahman Itself is the content and which is non-different from Brahman, as heat is from fire. By that ajena, unborn, knowledge, which is the very nature of the Self; vibudhyate, is known-It knows by Itself; the ajam, birthless Reality, which is the Self. The idea conveyed is that the Self being ever a homogeneous mass of Consciousness, like the sun that is by nature a constant light, does not depend on any other knowledge (for Its revelation). ~S-trGm

If both the mind and the world are negated as mithyā, how can one know the ātmā? For that Gauḍapāda says that ātmā is never recognized as an object with the help of the mind. If ātmā is an object, it will come under object-thought duality. The mind can never know the ātmā by objectification as it does in the case of the other objects in the world. // Ātmā reveals itself by itself because ātmā is self-evident. That ‘I am’ need not be known with the help of the mind because even before I start operating the mind, I know that I am. ~P

Brahman, which is the unchanging mass of Consciousness, does not depend upon any other instrument of knowledge for Its revelation. Scripture and the teacher describe to students only what is not Brahman, Reasoning and discipline remove the obstacles, whereupon Brahman, or Consciousness, is revealed by consciousness. // When the knower of Non-duality does any work in the world, which, to the ignorant, implies a knowledge of duality, he knows that the doer, the deed, and the goal are all Brahman. Likewise, to him the knower, knowledge, and the goal of knowledge are all Brahman. All these, being of the same nature as Brahman, are without beginning or end. ~N

Legend:

G: Gaudapada

C: Chinmayananda

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

29. As in dreams the mind acts through maya, presenting the appearance of duality, so also in the waking state the mind acts through maya, presenting the appearance of duality.

30. There is no doubt that the mind, which is in reality non-dual, appears to be dual in dreams; likewise, there is no doubt that what is non-dual [i.e. Atman] appears to be dual in the waking state.

31. All the multiple objects, comprising the movable and the immovable, are perceived by the mind alone. For duality is never perceived when the mind ceases to act.

32. When the mind, after realizing the knowledge that Atman alone is real, becomes free from imaginations and therefore does not cognize anything, for want of objects to be cognized, it ceases to be the mind.

33. Knowledge (Jnana), which is unborn and free from imagination, is described [by the wise] as ever inseparable from the knowable. The immutable and birthless Brahman is the goal of knowledge. The birthless is known by the birthless. 

~G-trN

Translations & Commentaries on K3.27-28 re: sato / asato

27. sato hi māyayā janma yujyate na tu tattvataḥ, tattvato jāyate yasya jātaṁ tasya hi jāyate.

सतः – which is even existent; हि मायया – through delusion alone; जन्म युज्यते – birth is possible; तु – but; न तत्त्वतः – not from the standpoint of Reality; तत्त्वतः – Reality (is real); जायते – passing into birth; यस्य – for a person; जातम् – (then) which is born; तस्य – for him; हि जायते – alone is born (again) (tr-C)

What is ever existent appears to pass into birth through maya, yet from the standpoint of Reality it does not do so. But he who thinks this passing into birth is real asserts, as a matter of fact, that what is born passes into birth again. (tr-N)

As an existing entity, such as a rope, produces an effect, such as a snake, only through maya, and not in reality, so the incomprehensible and eternal Atman is seen to produce an effect, in the form of the universe, only through maya. No real birth from Atman can be predicated. ~N

28. Asato māyayā janma tattvato naiva yujyate, vandhyā-putro na tattvena māyayā vāpi jāyate.

असतः – unreal, non-existent; मायया – through delusion; जन्म – be born; तत्त्वतः – in Reality; न-एव युज्यते – not at all possible; वन्ध्या-पुत्रः – son of a barren woman; न – not; तत्त्वेन – in Reality; मायया – through delusion; वा-अपि – and also; जायते – is born. (tr-C)

The unreal cannot be born either really or through maya. For it is not possible for the son of a barren woman to be born either really or through maya. (tr-N)

There are those who hold that all entities are non-existent and that they are produced from a non-existent cause. But a non-existent entity cannot be produced either in reality or through illusion; for we know nothing like this in our experience. One cannot imagine the birth of the son of a barren woman either in reality or through maya. Therefore the view of the nihilists, who deny the reality of appearances and consequently of the cause, is untenable. ~N

A world of plurality cannot emerge out of the Reality, which is existent (sat) or non-existent (asat). By denying this effect as having arisen from any cause, we deny the very existence of the effect. ~C

Therefore, sat is not a cause and asat is not a cause. No other cause is there. The world has not originated. But what is seen? An appearance caused by māyā is seen. ~P

Legend:

C: Chinmayananda

N: Nikhilananda

P: Paramarthananda

Translations and Commentaries on MK3.23-26 re: sama sruti

23. Coming into birth may be real or illusory; both views are equally supported by the scriptures. But that view which is supported by the scriptures and corroborated by reason is alone to be accepted, and not the other. (tr-N)

Thus, as Śaṅkara would say it, the Vedāntin accepts the śruti declarations only when they are well ascertained through enquiry and when made intelligible through reason. If there be any statement in the śruti such as ‘Fire is cold’ the Vedāntin would not accept it as such because it is the declaration of a great sage. However great a sage may be, he cannot from the eminence of his pulpit, declare statements of contradiction that have no support of logic or reason. ~C

In the third chapter of Māṇḍūkyakārikā, Gauḍapādācārya extracts four important and profound messages about the status of the waking world, the world experienced by all of us. The messages are: 1. The existence of the waking world is to be negated. 2. The origination of the waking world from Brahman is to be negated. 3. The appearance and the experience of the waking world are to be accepted. 4. The cause for the appearance and experience of the waking world is to be understood as selfignorance or māyā. // Gauḍapāda is stressing these four points by addressing and analyzing them from various angles. He points out that this is a message found in not only Māṇḍūkya but the other Upaniṣads also. Māṇḍūkya is not different and unique but there is consensus among all the Upaniṣads with regard to the message. ~P

24. From such scriptural passages as, “One does not see any multiplicity in Atman” [Ka. Up II. i. 2.] and “Indra (the Supreme Lord), through maya, assumes diverse forms” [Ri. VI. xlvii. 18.], one knows that Atman, though ever unborn, appears to have become many only through maya. (tr-N)

In the first line of this stanza we have two very important quotations from the Bṛhadāraṇyaka-upaniṣad which is the main scriptural textbook made use of very often by Gauḍapāda. // In the first quotation Bṛhadāraṇyaka-upaniṣad definitely and pointedly refutes the pluralistic phenomenal world and in the second quotation we have an explanation of the world of plurality when Yājñyavalkya says that it is all because of the māyā (delusion) of Indra. // Indra is considered as the presiding deity of the mind. // Hence philosophically to say that the plurality is created by Indra is equivalent to saying that the pluralistic world is a delusion of our mind. ~C

25. Further, by the negation of the creation, coming into birth is negated. The causality of Brahman is denied by such a statement as “Who can cause It to come into birth?” (tr-N)

NEGATION OF THE CREATION: Compare: “Into a blind darkness they enter who worship only the creation.” (Is. Up. 12.) // THE CAUSALITY OR BRAHMAN ETC: Compare: “It has not sprung from anything; nothing has sprang from It.” (Ka. Up. I. ii. 18.) ~N

Bṛhadāranyaka Upaniṣad (Śākalya Brāhmaṇam 3.9.28g). This 28th mantra in the Upaniṣad is itself a group of seven verses. The seventh mantra is quoted here. The Upaniṣad is questioning, “Who can create this world?” By raising this question the Upaniṣad says that the cause for the origination of the world cannot be talked about. So Brahman can never become the cause of the universe. Other than Brahman, there is nothing else that can be the cause of the universe. Then, what is this world? That is called māyā. It is an appearance without any logical explanation. The more you probe into the creation, the more mysterious it becomes and our final answer will be, ‘I do not know’. That is called māyā, mūlā-avidyā. ~P

26. On account of the incomprehensible nature of Atman, the scriptural passage “Not this, not this” negates all [dualistic] ideas [attributed to Atman]. Therefore the birthless Atman alone exists. (tr-N)

THE SCRIPTURAL ETC: The reference is to Br. Up. II. iii. The section begins with the statement: “There are two forms of Brahman, gross and subtle, mortal and immortal, limited and unlimited.. .” It ends thus: “Now, therefore, follows the description [of Brahman]: ‘Not this, not this.’ ” Br. Up. II. iii. 6.) ~N

In the mantra, the Bṛhadāranyaka Upaniṣad divides the entire universe into concrete (mūrta) and abstract (amūrta) both at the micro and macro level. The physical body is mūrta universe and the subtle body, mind, and thoughts, etc., are amūrta universe. Matter is mūrta universe and energy is amūrta universe. The entire universe is classified into mūrta and amūrta. What is the truth? While revealing the truth, the Upaniṣad negates both the mūrta and amūrta through the statement, neti, neti. ~P

This language of negation is the only method by which we can indicate the experience of the Absolute, because the Infinite is not one that can be perceived by the intellect. It being thus, beyond the frontiers of our daily experiences, our worldly language cannot express positively the experience of non-duality. Negation of the world of plurality is the assertion of the Reality; the negation of the serpent is the means to discover the reality of the rope. ~C

Legend:

C: Chinmayananda

N: Nikhilananda

P: Paramarthananda