Nonduality Story

The science behind nescience is nonduality.

Nonduality is never having to say I am somebody,

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

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

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

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

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

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

Talks on MK4.91-95: sarve dharmah

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

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

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

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

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

Translations & Commentaries K4.91-95

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Two Gaudapadas

1.

There are two Gaudapadas by my current math.

These two Gaudapadas may be teacher and student,

or parent and child, or younger than that now.

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

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

2.

a great blue heron 

rising from a big old rock—

water everywhere

Talking Mandukya K4.42-46

1. measuring half moon lake

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

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

2. three points of view

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

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

Talks on MK4.42-46: na patanti viparyaye

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

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

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

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

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

Translations & Commentaries on MK4.42-46

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Mandukya 2025 toc to date

 

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

Mandukya 2025

In the Name of Gaudapada

1.

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

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

2.

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

Old time religion. New age thought. Unborn consciousness.

3.

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

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

4.

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

Look, you've been dreaming all night.