Gaudapada's   Karika  on   the  Mandukya   Upanishad    INVOCATION `   Bd#|   kNI¢B:   ½¤N¤yam   dEva
-Ô<   pZyema]i-yRjÇa>      ,
iSwrEr¼EStuòu<va=sStnUi->
Vyzem   deviht<     ydayu>    ,,
`   zaiNt>     zaiNt>     zaiNt>

`

Om

Bd#|	auspicious words

kNI¢B:

with the ears

½¤N¤yam

may we hear

dEva:

O Gods

Bd#|	auspicious things

pÜyEm

may we see

AX¢B:

with the eyes

yjæOa:

while performing sacrifices

¢ÞTrW:

steady

AÄñW:

with limbs

t¤¾¤|va{s:

while praising

tn¥¢B:

with the body

ÛySEm

may we enjoy

dEv¢ht|

beneficial to the Gods

yt¯

that

Aay¤:

life

`   Sa¢Ót:

Om peace

Sa¢Ót:

peace

Sa¢Ót:

peace

 
AGAMA   PRAKARANA
(Upanishadic   verses   1   to   6) Gaudapada's   Karika AÇEtiSmn!   ywae­e=wR   @te   ðaeka   -viNt ,
Here   are   explanations   in   verses   for   what   has   been   cited   above   (1   to   6)  
bih:à}ae   iv-uivRñae   ýNt>   à}Stu   tEjs>  ,
"nà}Stwa   àa}   @k   @v   iÇxa   Sm&t>  . 1 .
 

b¢hÝp#åO:

experiences the external things

¢vB¤:

omnipresent

¢vá:

'Viswan'

¢h

verily

AÓt:p#åO:

experiences the internal things

tWjs:

'Taijasa'

Gnp#åO:

mass of consciousness

tTa

similarly

p#aåO:

'Praajna'

ek:   ev

one only

¢æODa

in these three ways

Þm¦t:

is thought of

 
1.1     Viswa   is   the   state   you   are   in,   when   awake   and conscious   of   the   all-pervasive   external   world;   Taijasa,   the dream   state,   when   you   are   asleep   and   everything   exists
only   in   the   mind   within; likewise   Prajna,   the   state   when pure   consciousness   alone   exists,   not   consciousness   of anything   else.   It   is   one   and   the   same   Self   that   manifests   in   three different   states.  
di][ai]muoe   ivñae   mnSyNtStu   tEjs>   ,
Aakaze  c  ùid  àa}iôxa  dehe VyviSwt>   . 2 . 
 

d¢XNa¢Xm¤KE

when it sees objects with the right eye

¢vá:

Viswa

mnÞyÓt:

inside the mind

tWjs:

Taijasa

AakaSE

in the space

c

and

¶¢d	within the heart

p#aåO:

Prajna

¢æODa

in three ways

dEhE	in the body

Ûyv¢ÞTt:

is located

1.2   In   the   waking   state,the Self is known as Viswa and is able to see objects at their gross level, with the right eye   (or   vision   which   ancients thought   was   through   the   right   eye).The   self   as   Taijasa perceives   objects   internally   with   the   mind;   and   the   same Self   as   Prajna   is   the   state   of   deep   sleep,   when   pure consciousness   exists   in   the   heart.   The   Self   pervades   the body   in   each   of   these   three   states.
   
ivñae  ih  SwUl-u'œinTy<  tEjs> àiviv­-ukœ ,
AanNd-u­wa  àa}iôxa -aeg<  inbaext        . 3 .

¢vá:

Viswa

¢h

verily

ÞT¥lB¤k

enjoys gross objects

¢nÏym¯

ever

tWjs:

Taijasa

p#¢v¢v³B¤k

enjoys subtle objects

AanÓdB¤k

enjoys pure bliss

tTa

similarly

p#aåO:

Prajna

¢æODa

is thus of three types

BaEgm¯

enjoyment

¢nbaEDt

know it to be so.

 
1.3   The   Self   as   Viswa   always   enjoys   gross   objects   through the   senses.As   Taijasa   the   Self   enjoys   intangible   objects only   in   the   mind;as   Prajna   it   enjoys   pure   bliss.   Know then   that   enjoyment   is   in   all   the   three   different   forms.
 
SwUl<   tpRyte   ivñ<   àiviv­<   tu   tEjsm!    ,
AanNdí   twa   àa}<     iÇxa   t&iÝ<   inbaext . 4 .

ÞT¥l|

gross

tpIytE

satisfy

¢vá|

Visva

p#¢v¢v³|

subtle

tWjs|

Taijasa

AanÓd:

blissful things

c

and

tTa

similarly

p#aåO|

(satisfy) Prajna

¢æODa

threefold

t¦¢çO|

satisfaction

¢nbaEDt

know

 
1.4   In   Viswa,   pleasure   comes   from   the   gross,   in   Thaijasa, from   the   subtle,   and   in   Prajna,   from   the   blissful   state itself.   Understand   that   contentment   comes   in   three   ways.
 
iÇ;u   xamsu   yÑaeJy<   -ae­a   yí   àkIitRt> ,
vedEtÊ-y<   yStu   s   -uÃanae   n   ilPyte     . 5 .

¢æOx¤   Dams¤

in the three stages(waking,dreaming and deep sleep)

yt¯

whatever

BaEÇy|

object of enjoyment

BaE³a

the enjoyer(Visva, Taijasa or Prajna)

y:

whoever

c

and

p#k£¢tIt:

as he may be called

vEd

knows

ett¯   uBy|

these two

y:   t¤

the one, who

s:	such person

B¤¸an:

being the enjoyer

n   ¢lÔytE

remains unattached

1.5   Whatever   the   state   in   which   enjoyment   comes   and   from whatever   object   it   comes,one   who   sees   the   enjoyer   as the   same   in   the   three   states,   is   unaffected   by whatever   objects   are   seen   in   those   states.
   
à-v>   svR-avana<   staimit   iviníy>     ,
sv¡   jnyit   àa[íetae=<zUNpué;>   p&wkœ     . 6 .

p#Bv:

source

svIBavana|

all existing things

sta|	from one that was real and existant

i¢t   ¢v¢này:

quite certainly so

svI|	all objects

jny¢t

creates

p#aN:

Prana

cEtaE|S¥n¯

like the rays of the radiant Sun

p¤âx:

Purusha

p¦Tk	individually

1.6   All   that   is   perceived   as   existing   must   certainly come   from   something   that   already   exists.   Inanimate things   come   from   Prana. Animate   things,   like   rays
from   the   Sun,   come   from   Brahman's   manifestation as   Purusha. Brahman   manifests   through   Maya.
 
iv-Uit<   àsv<   TvNye   mNyNte   s&iòicNtka> ,
Svßmayasêpeit   s&iòrNyEivRkiLpta            . 7 .

¢vB¥¢t|

glory

p#svm¯

nothing other than (the glory of Almighty)

t¤

indeed

AÓyE

others

mÓyÓtE

think

s¦¢¾¢cÓtka:

those who argue that the world was created

Þvp"mayasãpE¢t

is a dream or an illusion

s¦¢¾:

creation

AÓyW:

by others

¢vk¢Úpta

is attributed

 
1.7   There   are   those   who   think   that   the   world   is created   by   the   glory   of   God.   Others,   however,   think   this   world   is   an   illusion   or   dream.  
#CDamaÇ<   à-ae>   s&iòirit   s&òaE   iviniíta>  ,
kalat!àsUit<   -Utana<   mNyNte   kalicNtka>   . 8 .

iÅCamaæO|

by the mere wish

p#BaE:

of God

s¦¢¾:

this world is created

i¢t   s¦¾aW

thus regarding creation of the world

¢v¢n¢àta:

firm conviction

kalat¯

from time

p#s¥¢t|

creation

B¥tana|

of beings

mÓyÓtE

consider

kal¢cÓtka:

astrologers (astronomers)

 
1.8   Those   who   think   the   world   is   created,   think   this to   be   by   the   will   of   God. But   astrologers(astronomers)   hold   that everything   is   created   by   time   (evolution).
   
-aegaw¡   s&iòirTyNye   ³IfawRimit   capre      ,
devSyE;   Sv-avae=ymaÝkamSy   ka   Sp&ha    . 9 .

BaEgaTI

is for the enjoyment(of God)

s¦¢¾:

creation

i¢t

thus

AÓyE	others (say)

@£faTI|

for (His)sport

i¢t

thus

c

and

AprE	others (say)

dEvÞy

of the Lord

ex:

this

ÞvBav:

nature

Aym¯

this

AaçOkamÞy

one who has attained everything

ka	what could be

Þp¦ha

desire

 
1.9   The claim of some  is that it is for His enjoyment that God   created   the   world, while others  view it as  for   (His)   sport.   Yet   others   say   this   was   in   His  nature.   But   when   God   has   all   that   He desires,   why   should   he   create   it   ?
 
(The   text   of   the   seventh   verse   of   the   Upanishad
  is   quoted   here.)
 
inv&Äe>   svRÊ>oanamIzan>   à-urVyy>         ,
AÖEt>  svR-avana<  devStuyaˆR  iv-u>  Sm&t>     . 10 .

¢nv¦äOE:

of cessation

svIѤ:Kanam¯

of all miseries

iISan:

the controller

p#B¤:

the Lord

AÛyy:

immutable

A¹Wt:

nondual

svIBavana|

for all objects

dEv:	effulgent (God)

t¤yI:

Turiya

¢vB¤:

the omnipresent

Þm¦t:

is said to be

 
1.10   Turiya   is   described   as   that   unchangeable,   bnon-dual, luminous,   all-pervasive   Lord   who   dispels   all   the   sorrows   of   perceived   existence.
 
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