Gaudapada's   Karika   on   the  Mandukya  Upanishad
ADVAITA   PRAKARANA(contd).   n   -vTym&t<   mTyR<   n   mTyRmm&t<   twa   ,
àk«terNywa-avae   n   kw<icÑiv:yit          . 21 .

n

not

Bv¢t

becomes

Am¦t|

immortal

mÏyI|

mortal

n

not

mÏyIm¯

mortal

Am¦t|

immortal

tTa

similarly

p#k]tE:

one's nature

AÓyTaBav:

becoming anything other than

n

not

kT|¢ct¯

in any way

B¢vÝy¢t

will take place

3.21   The   immortal   cannot   be   mortal   and   the   mortal   cannot   be   immortal. Nothing   can   be   different   from   its   natural   state.
Sv-avenam&tae   ySy   -avae   gCDit   mTyRtam!    ,
k«tkenam&tStSy   kw<   SwaSyit   iníl>         . 22 .

ÞvBavEn

by nature

Am¦t:

immortal

yÞy

whose

Bav:	positive entity

gÅC¢t

attains

mÏyItam¯

state of mortality

k]tkEn

by creator

Am¦t:

immortal

tÞy

for him

kT|

how

ÞTaÞy¢t

continue to be

¢nàl:

unchanging

   
-Uttae=-Uttae   va=ip   s&Jymane   sma   ïuit>    ,
iniít<   yui­yu­<   c   yÄÑvit   netrt!         .  23 .
 

B¥tt:

in reality

AB¥tt:

through Maya

va

or

A¢p

also

s¦ÇymanE

being created

sma	equally in evidence

½¤¢t:

Vedic texts

¢n¢àt|

ascertained

y¤¢³y¤³|

supported by reasoning

c

and

yt¯

which

tt¯

that

Bv¢t

becomes

n

nothing

itrt¯

else

 
3.23     The   scriptures   speak   of   both   the   real   and   the   unreal.   But   only   that   which the   scriptures   affirm   and   stand   to   reason should   be   accepted,   nothing   else. To   speak
of   the  unreal   is   necessary   to   prove   the   real.
   
neh   naneit   caçayaidNÔae   mayai-irTyip     ,
Ajaymanae   b÷xa   mayya   jayte   tu   s>   .  24 . 

n

not

ih

here

nana

plurality

i¢t

thus

c

and

AaØnayat¯

by the Vedic text

iÓd#:

God

maya¢B:

through Maya

i¢t

thus

A¢p

also

Ajayman:

without being born

bh^Da

variously

mayya

by illusion

jaytE

incarnates

t¤

indeed

s:

He

 
3.24   On   the   authority   of   the   Scriptural   texts,  in   this   Universe   there   is   no   plurality   and   God   manifests   Himself   through   his   wondrous power   of   Maya. Brahman,   through   Maya,   appears   in  various   forms,   though   having   no   birth.
s|B¥tErpvadaÅc   s|Bv:   p#¢t¢xÒytE             .
kae   Nven<   jnyeidit   kar[<   àiti;Xyte      .  25 .

s|B¥tE:

of the Majestic one ( Hiranyagarbha)

Apvadat¯

because of the negation of

c

and

s|Bv:

the creation

p#¢t¢xÒytE

is ruled out

k:

who

n¤

indeed

enm¯	the individual self

jnyEt¯

will create

i¢t

thus

karN|

cause

p#¢t¢xÒytE

is ruled out

3.25   If   the   very   first   manifestation   (Hiranyagarbha)   is   negated,   how can   birth   in   any   form   arise.   There   is   no   question  of  there   being   a   cause of   the   birthless   Self.  
s   @;   neit   netIit   VyaOyat<   inû‚te   yt>  ,
svRm¢aý-aven   hetuna=j<   àkazte                .  26  .

s:

he

ex:

this

n

not

i¢t

this

n

not

i¢t

this

i¢t	this statement

ÛyaÁyat|

described

¢nþtE

refutes

yt:

since

svIm¯

all

Ag#a/BavEn

is difficult to understand

hEt¤na

as the cause

Aj|

birthless

p#kaStE

gets revealed

3.26   Since   the   scriptural   statement   that   the   Self   is   "not   this,   not   this"   is   not   easy to   understand,   anything   described   as   cause-effect experience   must   be    rejected   as   duality.
 
stae  ih  mayya  jNm  yuJyte  n  tu   tt!   Tvt> ,
tt!  Tvtae  jayte  ySy  jat<  tSy  ih  jayte    .  27 .
 

st:	of an existing thing

¢h

since

mayya

by illusion

jÓm

birth

y¤ÇytE

can fit in

n

not

t¤

but

tt¯   Ïvt:

in reality

tt¯   Ïvt:

in a real sense

jaytE

takes birth

yÞy	as for the disputant

jat|	already born

tÞy

his

¢h

certainly

jaytE

takes birth

 
3.27   That   which   already   exists   may   be   said   to   be   born    by   virtue   of   Maya, but   this   is   only   an   appearance   not    a   reality. The   realists   who   say   that birth   is   real,   imply   that   anything   born   is   born   again.
Astae    mayya  jNm  tt!   Tvtae   nEv   yuJyte  ,
bNXyapuÇae  n  tt!  Tven   mayya   va=ip   jayte  . 28.

Ast:	of a nonexisting object

mayya

through Maya

jÓm

birth

tt¯   Ïvt:

in reality

n

not

ev

indeed

y¤ÇytE

can fit in

bÓÒyap¤æO:

the son of a barren woman

n

no

tt¯   ÏvEn

in reality

mayya

through Maya

va

or

A¢p

and

jaytE

takes birth

3.28   That   which   is   false   cannot   be   born   either   in   reality or   as   a   manifestation   through   Maya.   A   barren   woman cannot   have   a   son   in   reality or   by   virtue   of   Maya.
 
ywa   Svße   Öya-as<   SpNdte   mayya   mn>    ,
twa   ja¢dœÖya-as<   SpNdte   mayya   mn>     .  29 .
 

yTa

as

Þvp"E

in the dream state

¹yaBas|

as though having dual aspects

ÞpÓdtE

vibrates

mayya

through Maya

mn:

mind

tTa	just like that

jag#t¯

in the waking state

¹yaBas|

as if possessed of two facets

ÞpÓdtE

vibrates

mayya

through Maya

mn:

mind

3.29   The   mind   in   its   ignorance   acts   and   thinks   during   the   waking   state   in   terms   of   unreal   duality,   just   as   it   does   in   the   dream   state.  
AÖy<   c   Öya-as<   mn>   Svße   n   s<zy>     ,
AÖy<   c   Öya-as<   twa   ja¢Ú   s<zy>        . 30 .

A¹y|

non-dual

c

and

¹yaBas|

appears to have two aspects

mn:

mind

Þvp"E

in the dream state

n

no

s|Sy:

doubt

A¹y|

non-dual

c

and

¹yaBas|

as though with two facets

tTa	just like that

jag#t¯

in the waking state

n

no

s|Sy:

doubt

3.30   You   see   and   experience   duality   (subject   and   object)   in   both   the   dream   and   the   waking   states,   though   it   is   the   same   unreal   duality.   When   the   mind   stops   working   it  no   longer   perceives   duality.
 
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