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
