MANDUKYA UPANISAD WITH KARIKA. By Swami Paramarthananda. Transcribed by Sri S. Chandrasekaran, USA. Published by: Arsha Avinash Foundation. Mandukya Upanishad & Karika with Shankara Bhashya – Swami Nikhilananda. This is the English translation of the Mandukya Karika by Gaudapada, which is a commentary on the Mandukya Upanishad. The school of.

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It is in prose, consisting of twelve terse verses, and is associated with a Rig Vedic school of scholars.

Mandukya Upanishad & Karika with Shankara Bhashya – Swami Nikhilananda

Inasmuch as the soul, according to the conclusions arrived at by other schools of thought, takes birth from a fancied empirical view point, it is said in consistence with that empirical point of view that the soul is Unborn; but from the point of view of Supreme Reality, it is not even Unborn. May we hear through our ears what is auspicious; Ye, fit to be worshipped!

All these ideas are always imagined on the Self. Prajna is possessed of sleep of the nature of cause, whereas that sleep does not exist in Turiya. If the born effect is viewed as born from another born thing, it leads to ad infinitum. If it is subject to modification, how then can it be said to be eternal? According to him who holds that the cause itself is the effect, the cause must be born.

Creation is the mere will of the Lord, say those who thought out well the [process of] creation, but those who rely upon time hold that the birth of beings is from time. Such iarika is not established, everything is said to be Unborn. How can it ever be kraika to delusion, when there is no cause for such delusion? The Atman is Brahman. The universe of duality which is cognized is mere illusion maya ; Non—duality alone is the Supreme Reality.


The Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)

Even in a dream, what is imagined by the mind within is unreal, while what is grasped outside by the mind is real. It is great peace, eternal effulgence and samadhi; It is unmoving and fearless.

Having realised the absence of duality, one is not born again for want of a cause. The dualist sees duality in both the Absolute and the relative.

Chronologically, according to Hajime Nakamurathe Buddhist texts that quote from Gaudapada Karoka imply that the Vedantic ideas in the first three chapters are of greater antiquity. That is known as the Fourth quarter: As in dream consciousness vibrates through illusion, as though dual by nature, so in the waking state consciousness vibrates through illusion as though possessed of dual appearances.

Kariika Karika, verse 3. Mandukya Upanishad, verse 4. Criticism of religion Ethics in religion Exegesis History of religion Religion Religious language Religious philosophy Relationship between religion and science Political science of religion Faith and rationality more Even when the mind is well settled down in sleep, it should be brought under restraint, for sleep is as harmful as desire.

Moksha Moksha Anubhava Turiya Sahaja. Its field is the waking state. It is a settled fact that coming into being can be said only of positive entities that exist.

But such duality does not exist. But the common man cannot comprehend it.

The text states that the Samkhya premise “cause is born as its effect” leads to infinite regress, which is not persuasive. From the Absolute plane majdukya perception everything is the Unborn Self and there is, therefore, nothing like destruction. Atman assumes the form of what is taught and thus protects the disciple.


Some others hold that creation is for the enjoyment of God, yet others say that it is for His sport. Prajna is conditioned by cause. Reality lies in dissolution, say those who know it, while those who know about subsistence hold it to be the Reality.

The wise declare the unreality of all entities seen in dreams, because they are located within the body and the space therein is confined. So also, this consciousness of the man in the mandukyq state is admitted to be the object of perception to that man of the waking manukya alone.

The Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)

Having understood AUM quarter by quarter, one should not think of anything else. When the individual self [jiva], sleeping under the influence of the illusion [maya] that is beginningless, is awakened, then he realises Turiya that is Unborn, sleepless, dreamless and non-dual.

Visva and taijasa are regarded as conditioned by cause and effect. Karikas 61—81 repeat text on four states from earlier chapters to re-emphasize the premises about impermanence and non-origination. This page was last edited on 29 Octoberat Whether they be superior to another or equal, there is no ground to prove their reality. This is a settled fact of the Vedanta texts.

The standard translation of both terms is “consciousness-only” or “mind-only.