Some Commentary and Translations on and of MK3.1-2

K3.1

Upāsanā-āśrito dharmo jāte brahmaṇi vartate, prāg-utpatter-ajaṁ sarvaṁ tenāsau kṛpaṇaḥ smṛtaḥ.

The chief difficulty in this verse is the word dharma. Sankara… interprets the word dharma as the “seeker” meaning the individual soul (jiva). But why should the word have this unprecedented meaning? // …The explanation of dharma as soul… is somewhat forced, and it would be better to understand the word dharma in karika 3.1 along the lines of “teaching” or “doctrine”. ~Comans

Here, in this stanza, the word ‘upāsanā’ is used, though the word ‘bhakti’ is the term that is nowadays understood. Upāsanā is the term used in the Vedas. In the entire literature of Vedas there is no term as bhakti ever used. Bhakti is the term and a technique discovered by Vyāsa and elaborated in the mythological literature (purāṇas) of India. ~Chinmayananda

A doctrine (dharma) based upon a conceptual meditation occurs when Brahman is born. [That doctrine is]: “prior to origination, everything is unborn.” Therefore, that doctrine is considered as pitiable. (tr-Comans)

The individual ego taking to itself the path of devotion (upāsanā) imagines itself to be related to the Brahman, who is supposed by it as having manifested Himself. Such an ego is said to be of narrow intellect because it thinks that before creation, all was of the nature of the unborn Reality. (tr-Chinmayananda)

The aspirant, betaking himself to the devotional exercises, subsists in the conditioned Brahman. All this was but the birthless Brahman before creation. Hence such a man is considered pitiable (or narrow in his outlook). (tr-Gambhirananda)

K3.2

ato vakṣyāmy-akārpaṇyam-ajāti samatāṁ gatam, yathā na jāyate kiñcit jāyamānaṁ samantataḥ. (2)

Because of the reasons given in the previous mantra Gauḍapāda is now promising to explain to the sādhaka the supreme Reality which is beyond all limitations. // By the expression sama (same throughout), the Master means that the Reality is homogeneous and all-pervading. The implications are that there is nothing similar to It in It, nor dissimilar to It; nor is there any distinction in density or quality within Itself. // If the Reality be thus eternal and all-pervading how is it that, mortals as we are, we are recognising a world of plurality about and around us? The answer is that these are, in fact, nothing but the Reality Itself. The names and forms of the pluralistic world are but an illusory dream of the mind. ~Chinmayananda

Atah: “therefore”. This ‘therefore’ is quite significant and refers to the situation of the Upasaka of the above verse who finds himself in a pitiable, unworthy plight. He is unhappy of his condition of having taken birth and living in a state of conditioned consciousness rather than in Pure Consciousness. He takes recourse to worship of the Supreme Being in the hope that after his death he will merge into the state of Pure Consciousness again. To have such an idea in mind is itself a delusion, says Gaudapadaji. The Upasaka has reduced himself to a helpless entity for his whole life, imagining that only death will release him from his bound condition. With this background, expressed by the term ‘therefore’, Sri Gaudapadaji begins to elaborate on the correct interpretation of Brahman who is ‘without limitations’. ~Sandeepany / Gurubhaktananda

Therefore, I shall now describe to you (that Brahman) which is free from limitations, unborn, and homogeneous; and from which nothing is in reality born, though it appears to have manifested in endless forms everywhere. (tr-Chinmayananda)

Hence I shall speak of that (Brahman) which is free from limitation, has no birth, and is in a state of homogeneity; and listen how nothing whatsoever is born in any way, though it seems to be born. (tr-Gambhirananda)

Therefore T shall now describe that (Brahman) which is free from limitations, unborn and which is the same throughout; and from this, one understands that it is not (in reality) born though it appears to be manifested everywhere. (tr-Nikhilananda)

TOC Karika 3 Advaita Prakarana (from Chinmaya Sandeepany)

Advaita Prakarana

Section 3.1: NEED FOR AN OPEN INTELLECT

Verse 3.1: Keeping the Intellect Open

Verse 3.2: The Subject of This Chapter Stated

Section 3.2: THE METAPHOR OF POT-SPACE

Verse 3.3: The Pot Originates – BIRTH

Verse 3.4: The Pot Breaks – DEATH

Verse 3.5: Jeevas are Many, Atman is One

Verse 3.6: Upadhis are Many, Atman is One

Verse 3.7: Modifications or Parts are Many, Atman is One

Verse 3.8: The Taint of Impurity

Verse 3.9: The Value of the “Space” Simile

Verse 3.10: Conclusion: Objects are Projections of Maya

Section 3.3: SCRIPTURAL AUTHORITY

Verse 3.11: The Taittireeya Upanishad (II-Anuvaka 1 to 6)

Verse 3.12: Brihadaranyaka Upanishad (II – v. 1-14)

Verse 3.13: Non-duality Praised; Duality Condemned

Section 3.4: ORIGIN OF DUALISTIC SCHOOLS

Verse 3.14: General: Primary and Secondary Senses

Verse 3.15: Duality Used As Illustrations

Verse 3.16: Catering for Three Stages of Understanding

Verse 3.17: Dualists Quarrel Amongst Themselves

Verse 3.18: Duality – An Effect of Non-Duality

Section 3.5: IMMORTALITY VERSES MORTALITY

Verse 3.19 Maya Alone Creates Multiplicity

Verse 3.20: The Unborn Cannot Be Born

Verse 3.21: Intrinsic Nature Never Changes

Verse 3.22: The Immortal Cannot Be Modified

Section 3.6: IS CREATION A REALITY?

Verse 3.23: Both Scriptures and Reason Must Prevail

Verse 3.24: What Do the Shrutis Say on the Topic?

Verse 3.25: Gross, Subtle & Causal Levels Negated

Verse 3.26: Earlier “Temporary” Theories Negated

Verse 3.27: Birth Possible Only Through Maya

Verse 3.28: The Unreal Can Never Be Born

Section 3.7: “DRISHTI-SRISHTI VADA”

Verse 3.29: Apparent Duality in Dream & Waking

Verse 3.30: The Mind in Dream & Waking

Verse 3.31: Mind IS the Duality

Verse 3.32: The Cessation of All Mental Activity

Verse 3.33: Cessation of Mind & “Birthlessness”

Verse 3.34 & 35a: The Controlled Mind vs. Deep Sleep

Verse 3.35b & 36: The Controlled Mind & Knowledge

Verse 3.37 & 38: The Controlled Mind & Self-Experience

Verse 3.39a: “Asparsha Yoga” – the ‘Contactless Yoga’

Section 3.8: “SRISHTI-DRISHTI VADA”

Verse 3.39b & 40: The Yogis or “Srishti-Drishti Vada” Students

Verse 3.41: The Difficulty of Mind Control

Verse 3.42: The Proper Means of Mind Control

Verse 3.43: Method 1: “Remember Sorrow, Remember God”

Verse 3.44: Method 2: Working on the Gunas

Verse 3.45: Method 3: Discrimination Keeps Away Attachment

Verse 3.46: A Final Checklist for Mind Control

Verse 3.47: Features of Nirvikalpa Samadhi

Verse 3.48: The State of Non-Dual Reality

Talks on MK2.35-38: tattvam

Gaudpada keeps it real. His advaita is neither neo nor conventional. Free from attachment, well-versed in vedantic revelations, and able to discern reality from illusion, his seer is free from phenomenal duality—nondual.

Having realized the nondual self and having trained the mind to self-remember that, the knower of the truth acts as one who does not know when in the world.

Having given up god, society, and sacraments, this unconventional seer makes one’s home in the nondual self, using the body-mind for public transportation as needed and accepting whatever food and clothing happens by.

Seeing the inner truth and the outer truth, being one with the real truth and reveling forever in that, this seer is never not the truth, Gaudapada says.

MK2.35-38: Shankara's Commentary on Gaudapada's Method of Sadhana

The textbook which we are now taking up is a prakaraṇa grantha (a textbook of instructions). It is not a śāstra, where theories and ideals are elaborately and exhaustively explained; but in a prakaraṇa grantha the Masters are compelled by the traditional rules of that particular literary composition to provide the students with the method of sādhanā... 

True to the literary demands of a prakaraṇa textbook, Gauḍapāda is providing us with detailed instructions on the spiritual sādhanā for students of Vedānta... In the chapter, that is now under discussion, we have a series of four stanzas which give a definite explanation of the technique by which the individuals can rise above the illusory world and come to cognise the non-dual Reality behind it. ~Chinmayananda

vīta-rāga-bhaya-krodhair-munibhir-veda-pāragaiḥ, nirvikalpo hyayaṁ dṛṣṭaḥ prapañcopaśamo‘dvayaḥ. (35)

वीत-राग-भय-क्रोधैः – free from attachment, fear and anger; मुनिभिः – by sages; वेद-पारगैः – well established in the Vedas; निर्विकल्पः – devoid of all imaginations; हि – (is) indeed; अयम् – this (Self); दृष्टः – seer; प्रपञ्च-उपशमः – free from the manifold world; अद्वयः – non-dual (tr-Chinmayananda)

The perfect knowledge as described above, is thus extolled. The sages who are always free from all blemishes such as attachment, fear, spite, anger, etc., who are given to contemplation, who can discriminate between the real and the unreal and who can grasp the essence of the meaning of the Vedas, i.e., who are well versed in the Vedanta (i.e., the Upanishads) do realise the real nature of this Atman which is free from all imaginations and also free from this the illusion of the manifold. This Atman is the total negation of the phenomena of duality and therefore it is non-dual. The intention of the Sruti passage is this: The Supreme Self can be realised only by the Sannyasins (men of renunciation) who are free from all blemishes and who are enlightened regarding the essence of the Upanishads and never by others, i.e., those vain logicians whose mind is clouded by passion, etc., and who find truth only in their own creeds and opinions. ~Shankara (tr-Nikhilanda)

Tasmād-evaṁ viditvainam-advaite yojayet-smṛtim, advaitaṁ samanuprāpya jaḍavallokam-ācaret. (36)

तस्मात् – therefore; एवम् विदित्वा – having thus realised; एनम् – this (Ᾱtman); अद्वैते – on the non-dual (Self); योजयेत्-स्मृतिम् – identify your mind with it; अद्वैतम् – non-dual (Self); समनुप्राप्य – having attained well; जडवत् – like an inert, insentient thing; लोकम् – in the world; आचरेत् – should move about (live) (tr-Chinmayananda)

As non-duality, on account of its being the negation of all evils, is bliss and fearlessness, therefore knowing it to be such, direct your mind to the realisation of the non-dual Atman. In other words, concentrate your memory on the realisation of non-duality alone. Having known this non-dual Brahman which is free from hunger, etc., unborn and directly perceptible as the Self and which transcends all codes of human conduct, i.e., by attaining to the consciousness that ‘I am the Supreme Brahman,’ behave with others as one not knowing the Truth; that is to say, let not others know what you are and what you have become. ~Shankara (tr-Nikhilananda)

Nistutir-nir-namaskāro niḥ-svadhākāra eva ca, calācala-niketaś-ca yatir-yādṛcchiko bhavet. (37)

निःस्तुतिः – having given up all prayers; निर्नमस्कारः – having given up all rituals; निःस्वधाकारः एव च – and also having given up all the rites for manes and so on; चल-अचल – and having the body and the Self; निकेतः – support or (as his) abode; च – and; यतिः – the man of self-restraint in other words, renunciate; यादृच्छिकः – whatever comes by chance or dependent on circumstances; भवेत् – should live on (tr-Chinmayananda)

What should be his code of conduct in the world? It is thus stated:—He should give up all such formalities as praise, salutation, etc., and be free from all desires for external objects. In other words, he should take up the life of a Paramahamsa Sannyasin… Such a wise man never takes shelter under external objects. He entirely depends upon circumstances, that is to say, he maintains his body with whatever food or strips of cloth, etc., are brought to him by mere chance. ~Shankara (tr-Nikhilananda)

Tattvam-ādhyātmikaṁ dṛṣṭvā tattvaṁ dṛṣṭvā tu bāhyataḥ, tattvībhūtas-tadā-rāmaḥ tattvād-apracyuto bhavet. (38)

तत्त्वम् – the Truth; आध्यात्मिकम् – internally; दृष्ट्वा – having seen; तत्त्वम् – the Truth; दृष्ट्वा – having seen; तु – indeed; बाह्यतः – outside; तत्त्वीभूतः – becoming one with the Reality; तदा-रामः – and derives pleasure from it (revelling in that Reality); तत्त्वात् – from the Reality; अप्रच्युतः भवेत् – does never deviate (tr-Chinmayananda)

He becomes one with Truth and derives his enjoyment from Truth and not from any external object. But a person ignorant of Truth, takes the mind to be the Self and believes the Atman to be active like the mind, and becomes active. He thus thinks his self to be identified with the body, etc., and deviated from Atman saying, “ Oh, I am now fallen from the Knowledge of Self.” When his mind is concentrated he sometimes thinks that he is happy and one with the Self. He declares “ Oh, I am now one with the essence of Truth.” But, the knower of Self never makes any such statement, as Atman is ever one and changeless and as it is impossible for Atman to deviate from its own nature. The consciousness that “I am Brahman” never leaves him. In other words, he never loses the consciousness regarding the essence of the Self. ~Shankara (tr-Nikhilananda)

The non-dual Ātmā which is division-less and which is free from the world is indeed seen by the sages who are free from attachment, fear, and anger and who are well versed in the Vedas. (35)

Therefore, having thus known this (Ātmā,) one should fix the mind on the non-dual (Ātmā.) Having attained the non-dual Ātmā, one should behave in the world like an ignorant one. (36)

A saṃnyāsi is without praise, without salutation, without rituals, and with the body and the Ātmā as the abode. He is spontaneous. (37)

Seeing the Reality within the body and seeing the Reality outside, he becomes one with the Reality. Reveling in that (Reality,) he does not deviate from the Reality. (38)

(tr-Paramarthananda)

259823st19

I'm singing a song.

I am singing the song of I am.

I am; I know I am; I love I know I am.

Awareness and consciousness and memory.

Real Myth

Nonduality is the name of god. Saguna brahman minus maya equals nirguna brahman. 

I minus avidya equals that minus maya. Welcome to the now math. Real Math 101.

God is the absence of duality. The presence of nonduality transcends all gods.

People are unaware. God is aware. Awareness is that in which the mithya appears.

Passage to Advaita

If Shankara is like Saint Paul, Gaudapada is Jesus of Nazareth.

The Epistles are like Bhashyas. The Karikas are like red-letter Gospels. The Mandukya Upanishad is the prophet of old.

The waking state is the third state of sleeping and the second state of dreaming. The fourth is not a state but Turiya (ayam atma brahma) in which sleeping and dreaming appear. Om.

Talks on Mandukya K2.32: na vai mukta

In K2.32, Gaudapada, radical nondualist par excellence, throws a bomb upon the Vedantic structure of teaching. He says there is no bondage, no striving student, no one desiring liberation, and no one ever liberated. That's the highest truth.

It's the highest truth from that perspective of reality. From the perspective of this transactional world, it’s another side of the enlightenment coin. But there are those poor fools who find themselves lost in friendly fire. They call their condition neo-advaita.

Look, it's like the old example of using a thorn to remove a thorn. Like Gaudapada is saying hold this thorn lightly and use it with the same dispassion and discernment as anything in this dream world. Upon removal of such a problematic thorn, be prepared to throw this thorn away.

Mandukya K2.33: Non-duality is auspicious (Advayata siva)

bhāvair-asadbhir-evāyam-advayena ca kalpitaḥ, bhāvā apyadvayenaiva tasmād-advayatā śivā. (33)

भावैः – objects; असद्भिः – unreal; एव – verily; अयम् – this (Self); च अद्वयेन – and for non-dual; कल्पितः – perceived; भावाःअपि – objects also; अद्वयेन-एव – the non-dual (Self) only; तस्मात् – therefore; अद्वयता – non-duality; शिवा – is auspicious 33.

This Ᾱtman is imagined both as the unreal objects that are perceived and also as the non-dual. The objects are also imagined in the non-duality Itself. Therefore non-duality is the (highest) auspiciousness. (tr-Chinmayananda)

This ( Ātmā) is imagined as the unreal objects and as the non-dual (substratum.) But, the (unreal) objects (exist) because of the non-dual (substratum) only. Therefore, non-duality is auspicious. (tr-Paramarthananda)

Thus since non-duality is the substratum of all illusion, and since this non-duality is ever unchanging in its own nature, advayata, non-duality; is Siva, auspicious, even in the state of illusion. But the illusions alone are evil, for they generate fear like that from the snake seen on a rope for instance. Non-duality is free from fear; hence that alone is auspicious. ~Shankara (tr-Gambhirananda)

Gauḍapāda says that all our imaginations of the unreal world of perceived plurality, as well as our philosophical conclusions that the supreme Reality is non-dual, both of them are mere imaginations. // In fact, to the Supreme Reality no quality can be attributed. To define the Supreme in terms of Its qualities or properties is to pull It down to the level of a substance. To define the Supreme would be to make it non-eternal and finite, perishable and changing. To define the Supreme as non-dual is only an ‘indicative definition’ bringing home to us the idea that It is the Absolute. It is non-dual only with reference to the duality perceived, but when we have realised that, duality itself is false, the term non-dual has no existence. ~Chinmayananda

The idea that the Self is the truth depends on the idea that the world and the jivas are false. When the world and the jivas are negated the word “truth” no longer applies. Only reality, “is-ness,” remains. It is neither true nor false. // The verse implies that the belief that objects exist on their own is inauspicious insofar as depending on them produces attachment. When you realize your innate non-dual wholeness, you are auspiciously freed of attachment to everything. ~Swartz

This is the first time we are encountering the idea of seeing Non-duality as being something to be viewed as ‘auspicious’. Even from the point of view of illusion, the Bhashya says that Non-duality is an auspicious concept. The reason is that it provides us with a changeless substratum against which we can evaluate the changing superimposition. It provides us with a solid foundation to work from. It provides us with a vision by which we can steer our lifeboat safely through this world. ~Sandeepany (Gurubhaktananda)

Mandukya K2.32: This is the highest Truth (Iti esa paramarthata)

Na nirodho na cotpattir-na baddho na ca sādhakaḥ, na mumukṣur-na vai mukta ityeṣā paramārthatā. (32)

निरोधः – there is neither dissolution; न च-उत्पत्तिः – and nor creation, birth in other words, origination; न बद्धः – none is in bondage; न च साधकः – and none is aspirant for wisdom; न मुमुक्षुः – none hankers after liberation; न वै मुक्तः – none indeed is liberated; इति-एषा – this is; परमार्थता – the supreme Truth

32. There is neither dissolution, nor birth; neither anyone in bondage, nor any aspirant for wisdom; neither can there be anyone who hankers after Liberation, nor any liberated as such. This alone is the supreme Truth.

Tr-Chinmayananda

And then there is na nirodhah, no dissolution - nirodha being the same as nirodhana, utpattih, origination; baddhah, one under bondage, a transmigrating individual soul; sadhakah, one who strives for liberation; mumuksuh, one who hankers after liberation; muktah, one who is free from bondage. In the absence of origination and dissolution, bondage etc. do not exist. Iti esa paramarthata, this is the highest Truth. ~Shankara (tr-Gambhirananda

This verse sums up the meaning of the chapter. When duality is perceived to be illusory and Atman alone is known as the sole Reality, then it is clearly established that all our experiences, ordinary or religious (Vedic), verily pertain to the domain of ignorance. Then one perceives that there is no dissolution, i.e., destruction (from the standpoint of Reality); no birth or creation, i.e., coming into existence; no one in bondage, i.e., no worldly being; no pupilage, i.e., no one adopting means for the attainment of liberation; no seeker after liberation, and no one free from bondage (as bondage does not exist). The Ultimate Truth is that the stage of bondage, etc., cannot exist in the absence of creation and destruction. How can it be said that there is neither creation nor destruction? It is thus replied: There is no duality (at any time). ~Shankara (tr-Nikhilananda)

Gauḍapāda’s work is a call of Truth to man, from Truth, to walk the path of Truth, and to reach the Truth. Throughout the path, the Truth is explained and the Truth is described only in the native language of the land of Truth. Thus, without commentary and vivid explanations given by interpreters, who know both the language of Truth as well as the language of ignorance, none can understand the Kārikā fully. ~Chinmayananda

The creation, sustenance, and dissolution of the waking world only seemingly happen but really they do not happen from the standpoint of Turīya ātmā. From the waker’s standpoint they are real. Jīvas coming into existence, experiencing saṃsāra, jīvas becoming seekers, following the sādhanas karma-yoga, upāsana-yoga and jnana-yoga, coming to a guru, guru teaching, and getting liberated only seemingly happen. There is no question of anyone becoming liberated. From the standpoint of the body-mind complex, all these are really happening but from the standpoint of Turīyam, all these are as though happening. ~Paramarthananda

This statement is probably responsible for more mischief in the modern “advaita” world than any other. In the hands of untaught teachers with no impersonal means of knowledge, it amounts to a license to frustrate unqualified seekers and has spawned a generation of non-existent gurus proclaiming non-existent truths to non-existent seekers. Unless it is seen in the context of a complete teaching of reality – satya and mithya – and a sadhana that converts an undisciplined seeker into a disciplined inquirer, it amounts to nothing more than denial of mithya. The mithya world and the mithya seeker exist, so a teaching has to account for it and provide tools that prepare the mind to understand the meaning of this statement. ~Swartz

Karikas 31 and 32 present Gaudapada’s famous teaching of “nonorigination” (ajativada). These karikas exhibit a very close resemblance to some portions of Mahayana Buddhist literature... Though Gaudapada’s language here is undeniably similar to that of Nagarjuna and to Mahayana Buddhism in general, the similarity ends at this point, for Gaudapada’s perspective is quite different. Gaudapada’s perspective is based upon the teaching contained in the Mandykya Upanisad. If the phenomenal world is an unreal appearance, then there is no real origination or real destruction, there can only be an apparent origination and an apparent destruction. Accordingly, there is no one who is really bound etc. ~Comans

From the standpoint of Reality the stanza is indeed true. To one who has awakened to the supreme Consciousness, there is neither dissolution, nor birth, nor bondage. Having reached the goal there are no more aspirations, no more seeking, no more the satisfaction of having gained the Liberation. Having become the native of the land of Liberation, the individual has already transcended the ordinary planes of delusions. To him, therefore, the pluralistic world of illusions or the endless demands made by the physical, psychological and intellectual entities in himself are no more there. Having cognised the Self, he becomes the Self, and as the Self he is himself the all-pervading, divine Reality. ~Chinmayananda