Gaudapada's   Karika   on   the  Mandukya  Upanishad  
 AGAMA PRAKARANA (contd).
kayRkar[bÏaE   taiv:yete   ivñtEjsaE       ,
àa}> kar[bÏStu  ÖaE  taE  tuyˆR  n  isXyt> . 11 .

kayIkarNb¼aW

controlled by causeeffect linkage

taW

they

iÝyEtE

accepted (by the wise)

¢vátWjsaW

Visva and Taijasa

p#aåO:

Prajna

karNb¼:   t¤

however, is bound due to a cause

¹aW   taW

these two (cause and effect)

t¤yI   n   ¢sÒyt:

do not apply to Turiya

 
1.11   The   states   of   Viswa   and   Taijasa   are   bound   by   the   law   of   cause   and   effect,   and   the   state   of   Prajna   by   cause   alone.   But   the   state   of   Turiya   is   bound   by   neither.
 
naTman<  n  pra<íEv  n  sTy<  naip  can&tm!     ,
àa}>   ik<cn   s<veiÄ   tuy¡   tTsvR†Ksda       . 12 .

n   AaÏman|

knows not itself

n   pran¯     c      ev

knows not anything else

sÏy|   n   A¢p    c   An¦tm¯

nor the real or the unreal

p#aåO:

Prajna

¢k|cn   s|vE¢äO

or anything fully

t¤yI|

Turiya

tt¯   svIk

sees everything

sda

always

1.12   Prajna   knows not   itself  nor   anything   else. In fact, it   does   not   know   the   real   from  the   unreal,   or in short, anything at all.   Turya   alone   and   always   knows   everything.
   
ÖEtSya¢h[<   tuLymu-yae>   àa}tuyRyae>       ,
bIjinÔayut>  àa}>  sa  c  tuyˆ  n  iv*te  .  13 .

¹WtÞy

of duality

Ag#hN|

noncomprehension

t¤Úym¯

are alike

uByaE:

for both

p#aåOt¤yIyaE:

of prajna and turiya

b£j¢nd#ay¤t:

asleep from ignorance

p#aåO:

prajna

sa   c   t¤yI    n   ¢vïtE

that (ignorance) is not in Turiya

 
1.13   Turya   and   Prajna   are   both   unaware   of   duality,    but   Prajna   remains   so   because   of   ignorance,   while     Turya   remains   free   from   such   ignorance   (because   duality   simply   does     not   exist).
 
 
SvßinÔayutava*aE   àa}STvSvß     inÔya      ,
n  inÔa<  nEv  c  Svß<  tuyˆR  pZyiNt  iniíta> .  14 .

Þvp"¢nd#ay¤taW   AaïaW

the first mentioned two,i.e.Visva and Taijasa

p#aåO:   t¤   AÞvp"¢nd#ya

Prajna, however, has neither false

n   ¢nd#a|   n    ev   c   Þvp"|

neither sleeping nor dreaming

t¤yI

in turiya

pÜy¢Ót

see

¢n¢àta:

those who have definite experience of Brahman

 
1.14   Both   Viswa   and   Taijasa   are   characterised   by  illusion,   and   the   latter   in   sleep   with   dream.   Prajna   is,   however,   marked   by   sleep   without   dream.   Those    who   truly   know   Brahman   never   associate   these   experiences   with   Turya.
 
 
ANywa   g&Ÿt>   Svßae   inÔa   tt!Tvmjant>  ,
ivpyaRse   tyae>   ]I[e   turIy<   pdmîute        . 15 .

AÓyTa

falsely

g¦t:	who cognizes Reality

Þvp":

dream

¢nd#a

sleep

tÏv|

Reality

Ajant:

not cognizing

¢vpyaIsE

the two errors

tyaE:

of these two

X£NE	are eradicated

t¤r£y|   pd|

the state of Turiya

AƤtE

attains

 
1.15   Illusion   or   dream   takes   one   thing   for   another,   sleep   does   not   know   anything   for   what   it   is.    Those   who   are   freed   from   these   two   errors,   attain     to   the   state   of   Brahman.
 
Anaidmayya   suÝae   yda   jIv>   àbuXyte           ,
AjminÔmSvßmÖEt<   buXyte   tda     .   16 .

Ana¢d

(under the influence of) beginningless

mayya

Maya

s¤çO:

asleep

yda

when

j£v:

the soul

p#b¤Òyt

awakens

Ajm¯

birthless

A¢nd#m¯

sleepless

AÞvp"m¯

dreamless

A¹Wt|

non-dual

b¤ÒytE

realizes

tda

then

   
1.16   The   individual   Self   remains   largely   under   the   spell   of   Maya,   which   is   without   a   beginning,   leads   the   Self    into   a   state   like   sleep   where   one   does   not   see   reality.
When   the   Self   realises   its   identity,   it   is   the   awakening   to   a   state   that   is   free   from   illusion   or   dream   and   realisation   of   non-duality.
 
àpÂae   yid   iv*et   invteRt   n   s<zy>  ,
mayamaÇimd<   ÖEtmÖEt<   prmawRt>            . 17 .
 

p#p·:

the phenomenal world

y¢d

if

¢vïEt

has (had) existence

¢nvtEIt

would cease to be

n   s|Sy:

no doubt

mayamaæO|   id|

this is nothing but Maya

¹Wtm¯

duality

A¹Wt|

non-dual

prmaTIt:

in supreme truth

 
1.17   If   the   phenomenal   world   exists (or   existed),   then   it   would   also have   an   end   to   its   existence.   There   can   be   no   real    existence in   the   case   of   an   illusion.   It   is  the   non-dual   Brahman   that   alone   is   real.
   
ivkLpae   ivinvteRt   kiLptae   yid   kenict!    ,
%pdezady<   vadae   }ate   ÖEt<   n   iv*te        .  18 .

¢vkÚp:

diversity

¢v¢nvtEIt

would disappear

k¢Úpt:

imagined

y¢d   kEn¢ct¯

if by anybody

updESat¯

for the sake of instruction

Aym¯

this

vad:

talk

åOatE

on realization

¹Wt|

duality

n   ¢vïtE

ceases to exist

 
1.18   If   duality   is   imagined   by   some,   for   the   purpose   of   instruction   or   understanding,   as   an   argument,   it   would   recede   and   disappear   the   moment
reality   is     known.   At   this   point   duality   ceases   to   exist.  
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