Talks on MK4.82-86: the sage abides

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

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

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

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

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

Translations & Commentaries on MK4.82-86

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

Concerto #1 in Nondoing

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

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

Understanding that is the art of nondoing.

Symphony #1 in Advaita

1. Gaudapada's Koan

When the mind is moving, flags appear.

2. Couplet in the Key of Nonduality

The Big Bang is not the beginning.

Maya is beginningless.

3. Satcitananda in Triplicate

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

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

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

Talks on MK4.47-52: the firebrand

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Legend:

C: Chinmayananda

G: Gaudapada

Gm: Gambhirananda

N: Nikhilananda

P: Paramarthananda

S: Shankara

S/G: Sandeepany / Gurubhaktananda

Sw: Swartz

tr: translated by

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”

Ode to Turiya

Turiya is both Atman and Brahman because aja.

Dreams appear in sleep. Fantasies appear in maya.

Being in maya but not of maya is a little like lucid dreaming.

Me and my gods are now appearing on that silver screen of atman.

That witness consciousness really knows what's what and what isn't.

Ayam atma brahma is that mahavakya of turiya.

My dreams require the energy of sleep. My life requires the energy of maya.

Where the mind projects a phenomenal world, no-mind sees atman.

There are three states of sleeping, two states of dreaming,

and one state of self-awareness. Turiya is not a state.

All states appear and disappear in turiya. The universe is binary. Turiya is nondual.

The mind divides. Consciousness unites.  Self-awareness deconstructs.

Gaudapada was never born.

On Turiya

There are three states of sleeping,

two states of dreaming, and

one state of self-awareness.

Turiya is not a state.

All states appear

and disappear

in turiya.

Gaudapada Says

The universe is binary. Turiya is nondual.

The mind divides. Consciousness unites. 

Self-awareness deconstructs. Gaudapada was never born.

Hotel Gaudapada

Ayam atma brahma is that mahavakya of turiya.

My dreams require the energy of sleep. My life requires the energy of maya.

Where the mind projects a phenomenal world, no-mind sees atman.

Talking Gaudapada MK3.48

Turiya is both Atman and Brahman because aja.

Dreams appear in sleep. Fantasies appear in maya.

Being in maya but not of maya is a little like lucid dreaming.

Me and my gods and goddesses are now appearing on that silver screen of atman.

That witness consciousness really knows what's what and what isn't.

Talks on MK3.48: uttamam

No human being has ever been born. Neither has a universe come into existence. 

No cause for this appears. Note: maya is beginningless.

This Turiyam is the ultimate truth (uttamam satyam) and not a thing is ever born.

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

In the Name of Gaudapada

Gaudapada is pure perennial wisdom peppered with an annual or two.

Gaudapada's Karika is to Ashtavakra Gita as dancing is to song.

Gaudapada is to Jesus of Nazareth as Shankara is to Saint Paul.

~Aum

Talking MK3.34-38: Self-possessed Intellect

Ordinary deep sleep is a temporary absence of duality. Amani-bhava is the timeless presence of nonduality.

No-mind is a bold mind. A bold mind is Brahman. Neti, neti, neti, neti, neti. Jnana.

Not within, not without. If dhi is Sanskrit for intellect, samadhi is a Self-possessed intellect.

Enlightenment is beyond the social contract. No superego, no ego, no id.

Talks on MK3.34-38: asparsa

A withdrawn mind, no-mind, is enlightened, free from imagination and fully discerning. Deep sleep is not like that.

The mind is absent in deep sleep but present when withdrawn that way. A bold mind is Brahman pervading all with the light of knowledge.

Unborn, not asleep, not a dream, nameless, formless, forever self-shining, all-knowing, and lacking ceremony in any way.

Beyond expression or thought, tranquil, luminous, knowable in the pure intellect as changeless and steadfast.

No agreement, no denial, no thought. Ever-present in the Self is the Knowledge of that unborn one.

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

Talking MK3.29-33 re: birthlessly

Gaudapada says there are two states of sleeping. Deep sleep and dreaming. And two states of dreaming. The dream state and waking state.

As one mind appears to be countless dream states, one self appears to be eight billion and counting.

Doing and not doing are doings of the mind. Nondoing is beyond the mind. The mind ceases to be the mind upon realization. No mind, no cry.

Atman is birthless and free. Ayam atma brahma. That highest knowledge is free of name, form, and function. Birthlessly.