Gaudapada's Karika on the Mandukya Upanishad
VAITATHIYA PRAKARANA (contd).
%-yaerip vEtWym! -edana< SwanyaeyRid ,
k @tan! buXyte -edan! kae vE te;a< ivkLpk> . 11 .

uByaE:

of the two (waking and dreaming states)

A¢p

also

vWtÐy|

unreality

BEdana|

of the objects

ÞTanyaE: y¢d

if in waking and dream states

who

etan¯

these

b¤ÒytE

cognizes

BEdan¯

objects

who is

indeed

tExa|

their

¢vkÚpk:

creator

2.11   If   different   objects,in   both   the   dreaming   and  waking   states   are   seen   to   be   false,   and   there   is   no    subject-object   relationship,   then   who   is   it   who   perceives   them?

kLpyTyaTmna==TmanmaTma   dev>   Svmayya    ,
s   @v   buXyte   -edainit   vedaNtiníy>       .   12 .

kÚpy¢t

imagines

AaÏmna

through the Self

AaÏmanm¯

Self

AaÏma

the Self itself

dEv:

the effulgent

Þvmayya

through its own Maya

Self

e|b:v |?b:

b¤ÒytE

cognizes

BEdan¯

objects

i¢t

such

vEdaÓt¢n¢ày:

the definite conclusion of Vedanta

2.12   The   luminous   self,which   is   pure   consciousness,    by   its   own   power   of   Maya,   makes   itself   appear   as   the   creator,   creation   and   the   created   objects   in   different
forms.   Thus affirm the Vedantins.

ivkraeTypraN-avanNtiíÄe   VyviSwtan!     ,
inyta<í   bihiíÄ   @v<   kLpyte   à-u>    . 13 .
¢|b:vkraE¢t       |?b:

Apran¯

the mundane

Bavan¯

objects

AÓt:

inside

¢cäOE

in the mind

Ûyv¢ÞTtan¯

existing

¢nytan¯

well-defined things

and

b¢h¢àäO:

outward looking

ev|

thus

kÚpytE

contrives

p#B¤:

the Lord

2.13   The   Self   from   within   the   mind   manifests   itself   as thoughts,   desires   and   as   different   objects   that   are    relatively   enduring   or   transient.

icÄkala   ih   ye=NtStu   Öykalaí   ye   bih> ,
kiLpta   @v   te   svˆR   ivze;ae   naNyhetuk>    . 14 .

¢cäOkala:

existing as long as the thought lasts

¢h

indeed

that

AÓt:

internally

t¤

verily

¹ykala:

those that are possessed of two times

and

which

b¢h:

externally

k¢Úpta:

imagined

only

they

svI

all

¢vSEx:

distinction

n AÓyhEt¤k:

has no other reason

2.14 Objects are present in the mind so long as you think they are there. As regards things outside, they remain so, so long as you have awareness about them. All these seemingly different experiences are imagined, and are therefore false.

AVya @v ye=NtStu S)…qa @v c ye bih> ,
kiLpta @v c svˆR ivze;iSTviNÔyaNtre . 15 .

AÛy³a:

indistinct

only

which

AÓt:

inside

t¤

verily

ÞPza:

vivid

only

and

which

b¢h:

outside

k¢Úpta:

created by imagination

merely

and

svI

all

¢vSEx: t¤

distinction

i¢Ód#yaÓtrE

the difference in the organs of perception

2.15   Desires   are   vague   creations   in   the   mind.   Outside   objects   appear   to   be   seen   differently,   but   distinctly    because   of   the   organs,   but   within   the   mind,   these
perceptions   are   transitory   and   therefore   false.

jIv<   kLpyte   pUv¡   ttae   -avan!   p&wiGvxan! ,
baýanaXyaiTmka<íEv   ywaiv*StwaSm&it>          . 16 .

j£v|

the individual

kÚpytE

imagines

p¥vI|

first

tt:

then

Bavan¯

objects

p¦Tk ¢vDan¯

of different types

ba/an¯

external

AaÒya¢Ïmkan¯

and mental

c ev

and also

yTa¢vï:

in accordance with the kind of thought impressions

tTa

like that

Þm¦¢t:

recollection

2.16   First   the   individual   Self   (not   realising   that   it   is   only   a manifestation   of   an   unchanging   reality)    thinks   itself   to   be the   doer.   Next   it   accumulates    internal   impressions   of external   objects,   and   the   effects    they produce   (likes,   dislikes   etc).

Ainiíta   ywa   r¾urNxkare   ivkiLpta    ,
spRxaraidi--aRvEStÖdaTma   ivkiLpt>       . 17 .

A¢n¢àta

not well-ascertained

yTa

rÇj¤:

rope

AÓDkarE

in the dark

¢vk¢Úpta

imagined

spIDara¢d¢B:

like a snake, a line of water

BavW:

objects

t¹t¯ AaÏma

so is the self

¢vk¢Úpt:

imagined

2.17   Just   as   in   feeble light,   a   rope   is   mistaken   for   a   snake   or a   line   of   water,   or   some   such   object,   the   Cosmic   Self,due   to   invalid cognition   is   taken
(as   the   doer,   enjoyer   or   experiencer).

iniítaya<   ywa   rJJva<   ivkLpae   ivinvtRte   ,
r¾ureveit   caÖEt<   tÖdaTmiviníy>               . 18 .

¢n¢àtaya|

is ascertained

yTa

in what way

rÇÇva|

on the rope

¢vkÚp:

illusion

¢v¢nvtItE

ceases

rÇj¤:

rope

only

i¢t

likewise

and

A¹Wt|

non-duality

t¹t¯

so also

AaÏm¢v¢này:

is the ascertainment about the Self

2.18   Just   as   the   illusion   of   a   snake   is   removed   when   there   is light (knowledge)   and   you   find     it   is   a   rope,   so   too   when ignorance   of   your   identity   is   removed,   then   you   see   your   true   identity    as   the   Cosmic   Self.

àa[aidi-rnNtEí   -avEretEivRkiLpt>                 ,
mayE;a   tSy   devSy   yyay<   <maeiht> Svym!    . 19 .

p#aNa¢d¢B:

the vital force

AnÓtW:

the infinite

and

BavW:

objects

etW:

these

¢vk¢Úpt:

imagined

maya exa

this is the Maya

tÞy

his

dEvÞy

effulgent one

yya

by which

Aym¯

this

|maE¢ht:

deluded

Þvym¯

he himself

2.19   The   luminous   Self,   by   its   own   power   of   Maya,   projects   itself   as innumerable   objects   like   prana   etc,   all   of   which   are illusions.

àa[   #it   àa[ivdae   -UtanIit   c   tiÖd>    ,
gu[a   #it   gu[ivdStTvanIit   c   tiÖd>     . 20 .

p#aN:

Prana

i¢t

p#aN¢vd:

those who know Prana

B¥ta¢n

as elements

i¢t

thus

and

t¢¹d:

the knowers of the elements

g¤Na:

qualities

i¢t

g¤N¢vd:

the knowers of the qualities

tÏva¢n