Gaudapada's   Karika   on   the  Mandukya  Upanishad
VAITATHIYA PRAKARANA (contd).    
Svßmaye   ywa   †òe   gNxvRngr<   ywa    ,
twa   ivñimd<   †ò<     vedaNte;u   ivc][E> .  31 .

Þvp"    mayE

dream and magic

yTa

as

¾E

seen

gÓDvIngr|

an illusory city in the sky

yTa

as

tTa

similarly

¢vám¯   id|

this whole universe

¾|

is viewed

vEdaÓtEx¤

in the Vedanta

¢vcXNW:

by the wise

 
2.31     Things   that   you   see  I    dreams   or   in  illusions,   like   a   castle   in   the   air   built by   divine   beings,   are   false.  
of   Vedanta.
 
n  inraexae  n  caeTpiÄnR   bÏae   n  c   saxk>  ,
n  mumu]unR  vE  mu­   #Tye;a  prmawRta            . 32 .

n

no

¢nraED:

dissolution

n

no

c   uÏp¢äO:

and origination

n   b¼:

not in bondage

n   c

not and

saDk:

one who is striving for liberation

n   m¤m¤X¤:

not one who has intense desire for liberation

n

not

vW

indeed

m¤³:

liberated

i¢t   exa

that this is

prmaTIta

the highest truth

 
2.32   The   Supreme   truth   is   that   you   are   the     Self   for   which   there   is   no   birth,   no   death,    no   boundary,   no   striving,   seeking   or   attaining    liberation,   all   of   which   are   illusions.
   
-avErsiÑrevaymÖyen   c   kiLpt>           ,
-ava   APyÖyenEv   tSmadÖyta   izva      . 33 . 

BavW:

things

As¢ì:

unreal

ev   Aym¯

only this

A¹yEn

non dual

c

and

k¢Úpt:

imagined

Bava:

these things

A¢p   A¹yEn   ev

also non-dual

tÞmat¯   A¹yta

therefore non-duality

¢Sva	is auspicious

2.33   The   Self   is   reality   itself   but   an   ignorant   person   thinks   the   unreal   world   is
real,   because   the   unreal   is   superimposed   on   the   real   and   thinking   of   it   as   real
makes   him   feel   good.
   
naTm-aven  naned<  n  Svenaip  kw<cn          ,
n  p&w'œ  nap&wkœ  ik<icidit  tt!Tvivdae  ivÊ> . 34 .

n

not

AaÏmBavEn

from the standpoint of its essential nature

nana	multifarious

id|

this

n

not

ÞvEn   A¢p

also in its own nature

kT|cn

nor

n   p¦TH

not as different

n   Ap¦Tk

not non-different

¢k|¢ct¯

any phenomenal thing

i¢t

thus

tt¯Ïv¢vd:

the knowers of Truth

¢vѤ:

understood

 
2.34   The   world   of   names   and   forms   is   not   like   or   independent   of   the   Self,   because   nothing   can   be   so.   This   is   how   the   wise   see   the   Self.
   
vItrag-y³aexEmuRini-vˆRdpargE>         ,
inivRkLpae   ýy<   †ò>   àpÂaepzmae=Öy>    .  35 .
 

v£tragBy@aEDW:

unafflicted by desire,fear and anger

m¤¢n¢B:

by the sages

vEdpargW:

versed in the Vedas

¢n¢vIkÚp:

beyond all imagination

¢h   Ay|

indeed this Self

¾:

seen

p#p·aEpSm:

the sublation of the phenomenal world

A¹y:	free from diversity

 
2.35   The   sages   well-versed   in   the   Vedas,    who   are   free   from   attachment,fear   and   rage,   always   perceive   the   Self   in   themselves   as   a    never   changing,   non-duality,on   the   sublation   of   the   phenomenal   world.    
tSmadev<   ividTvEnmÖEte   yaejyet!   Sm&itm!    ,
AÖEt<   smnuàaPy   jfvLlaekmacret!           . 36 .

tÞmat¯   ev|

therefore thus

¢v¢dÏva   enm¯

having known this Self

A¹WtE

on nonduality

yaEjyEt¯

one should fix

Þm¦¢tm¯

one's thoughts

A¹Wt|

the non-dual

smn¤p#aÔy

having attained

jfvt¯

like a dullwitted man

laEkm¯

in the world

AacrEt¯

one should behave

 
2.36   Study     the   scriptures,   get   the   concept    of   non-duality   in   your   mind,   and   fix   your   mind   on   it,   till   you   finally   realise   that    state.   Do   not   show   your   realisation   in
public,   rather   conduct   yourself   like   a   moron.    
inStuitinRnRmSkarae   in>Svxakar   @v   c      ,
claclinketí   yityaR†iCDkae   -vet!           . 37 .
 

¢nÞt¤¢t:

not given to praising others

¢nnImÞkar:

not saluting anyone

¢n:ÞvDakar:

not engaged in performance of rites and rituals

ev     c

and in this way

cl   Acl   ¢nkEt:     c

the abode of the moving

y¢t:	the mendicant

ya¢ÅCk:

depending on what he comes by

BvEt¯

should be

 
2.37   He   who   has   realised   the   Self
does   not   seek   to   please   or   praise   anyone,
or   engage   in   rites   and   rituals,   content   with   whatever   he   gets   and   firm   in   the   knowledge   of   the   imperishable   Self   within    his   perishable   body.
   
tTvmaXyaiTmk<  †òœva  tt!Tv<  †:va  tu  baýt>  ,
tt!TvI-UtStdaramStt!TvadàCyutae   -vet!         . 38 .
 

tÏvm¯

Reality

AaÒya¢Ïmk|

relating to(one's) Self

¾va	having seen

tt¯Ïv|

Reality

Ýva	having seen

t¤

and

ba/t:

externally (Brahman)

tt¯Ïv£B¥t:

become identified with Reality (Brahman)

tdaram:

delight in Reality

tt¯Ïvat¯   Ap#Åy¤t:

not deviate from Reality (Brahman)

BvEt¯

should be

 
2.38   Having   realized   that   his   body   and   everything    related   to   it,   and   the   external   world   all   rest   in   the   Self,  he   transforms   himself   into   oneness    with   the   Self   and   never   deviates   from   that   state.  
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