Gaudapada's   Karika   on   the  Mandukya  Upanishad
ALATASANTI   PRAKARANA(contd).  
iv}ane   SpNdmane   vE   na-asa   ANytae-uv>
n   ttae=NyÇ   inSpNdaÚ   iv}an<   ivziNt   te .  51 .
 

¢våOanE

consciousness

ÞpÓdmanE

when is in vibration

vW

verily

n

not

AaBasa:

the appearance

AÓytaEB¤v:

from anywhere else

n

neither

tt:

from that

AÓyæO

anywhere else

¢nÞpÓdat¯

from motionless

n

nor

¢våOan|

consciousness

¢vS¢Ót

enter

tE

they

4.51   There   is   manifestation   of   the   phenomenal   world when   there   is   manifestation   of   consciousness. In   the   absence   of   such   manifestation, the   world   and   activities   therein   do   not become   one   with   consciousness.
 
n   ingRtaSte   iv}anadœ   ÔVyTva-avyaegt>     ,
kayRkar[ta=-ava*tae=icNTya>   sdEv   te      .  52  .  

n

not

¢ngIta:

come out

tE

they

¢våOanat¯

of consciousness

d#ÛyÏv

substantiality

ABavyaEgt:

by reason of the absence of

kayIkarNta

any connection of cause and effect

ABavat¯

the absence of

yt:

for

A¢cÓÏya:

beyond comprehension

sda

always

ev

indeed

tE

they

   
4.52   Appearances   have   no   substance, and   bear   no   cause-effect   relationship to   consciousness,   hence   all   appearances   must   be   false.  
ÔVy<   ÔVySy   hetu>   SyadNydNySy   cEv   ih      ,
ÔVyTvmNy-avae   va   xmaR[a<   naepp*te       .   53  .
 

d#Ûym¯

a substance

d#ÛyÞy

of a substance

hEt¤:

cause

Þyat¯

might be

AÓyt¯

other

AÓyÞy

other's

c

and

ev

only

¢h

indeed

d#ÛyÏvm¯

the state of being a substance

AÓyBav:

a different state

va

or

DmaINa|

of the individual selves

n

not

uppïtE

arises

4.53   One   substance   may   give   rise to   another   substance   and   likewise,  a   thing   without   substance   may   give rise   to   another   without  substance,   as   cause   and   effect.   This   does   not  arise   in   the   case   of   the   Self.  
@v<   n   icÄja   xmaRiíÄ<   va=ip   n   xmRjm!   ,
@v<   hetu)lajait<   àivziNt   mnIi;[>   .  54  .
 

evm¯

thus

n

not

¢cäOja:

products of consciousness

DmaI:

external entities

¢cäOm¯

consciousness

va

or

A¢p

also

n

not

DmIjm¯

product of external entities

evm¯

thus

hEt¤Pl

cause and effect

Aja¢tm¯

the birthlessness

p#¢vS¢Ót

enter into

mn£¢xN:

the wise people

4.54   External   objects   are   not   the   products of   consciousness,   nor   is consciousness   the   product   of   external   objects. The   wise,   who   know   thus  conclude   that   the   real   is   beyond   the  cause-effect   relationship.  
yavÏetu)lavezStavÏetu)laeÑv>             ,
]I[e   hetu)laveze   naiSt   hetu)laeÑv>  .  55 .
 

yavt¯

as long as

hEt¤PlavES:

acceptance of cause and effect relationship

tavt¯

so long

hEt¤Pl:

cause and effect

uìv:	origination

X£NE

weakened

hEt¤PlavESE

in the acceptance of the cause

n

no

A¢Þt

there is

hEt¤Pl:

cause and effect

uìv:	origination

 
4.55   Cause-effect   relations   will   appear   real  as   long   as   you   believe   that   they exist;   once   you   cease   to   believe   in   them,   they   will   cease   to   exist.    
yavÏetu)lavez>   s<sarStavdayt>             ,
]I[e   hetu)laveze   s<sar<   n   àp*te    .   56   .
 

yavt¯

as long as

hEt¤PlavES:

acceptance of cause and effect relationship

s|sar:

the world

tavt¯

so long

Aayt:

cotinue

X£NE	when weakened

hEt¤PlavESE

in the acceptance of the cause

s|sar|

the world

n

does not

p#pïtE

attain

4.56   As   long   as   you   believe   the   cause   effect   experience     of   the   phenomenal world   to   be   real,   and   you   are   attached   to   it,   and   you  will   reamin   in  bondage   to   it.Once   this   attachement   disappears, the   bondage   disappears.    
s<v&Åya   jayte   sv¡   zañt<   naiSt   ten   vE     ,
sÑaven   ýj<   svRmuCDedSten   naiSt   vE  .   57   .
 

s|v¦äya

due to erroneous cognition

jaytE

takes birth

svI|	everything

Saát|

eternal

n

not

A¢Þt

is

tEn

therefore

vW

surely

st¯

highest

BavEn

from the Reality

¢h

since

Aj|

birthless

svIm¯

everything

uÅCEd:

annihilation

tEn

therefore

n

not

A¢Þt

is

vW

surely

4.57  The   whole   phenomenal   world   is   born   of   ignorance, and   hence   is   not  Eternal. Brahman   is   unborn   and   therefore   a thing   such   as   annihilation   does   not   exist   at   all  (i.e.   birth   and   death   are   both   illusions).  
DmaI   y   i¢t   jayÓtE   jayÓtE   tE   n   tt¯Ïvt:  .
jNm   mayaepm<   te;a<   sa   c   maya   n   iv*te  . 58 .  

DmaI:

the entities

yE

which

i¢t

thus

jayÓtE

take birth

jayÓtE

take birth

tE

they

n

not

tt¯Ïvt:

in reality

jÓm

birth

mayaEpm|

like what occurs through Maya

tExam¯

their

sa

that

c

and

maya

Maya

n

does not

¢vïtE

exists

 
4.58   Wordly   entities   are   said   to   be   born,   but  in   reality   that   is   not   so.  Their  birth   is   like   an   illusion,and   that   illusion   is   not   true. >  
ywa   mayamyadœ   bIja¾ayte   tNmyae=»‚r>   ,
nasaE   inTyae   n   caeCDedI   tÖÏmˆR;u   yaejna .  59  .
 

yTa

as

mayamyat¯

from the magical

b£jat¯

from the seed

jaytE

sprouts

tÓmy:

of the same type

AÄðr:

a sprout

n

neither

AsaW

this one

¢nÏy:

eternal

n

nor

c

and

uÅCEd£

destructible

t¹t¯

just so

DmIx¤

in the case of objects

yaEjna

reasoning

 
4.59   Selves   are   like   a   magic   plant   sprouting   of a   magic   seed,   which   is   neither   everlasting   nor subject   to   destruction.
naje;u   svRxmˆR;u   zañtazañtai-xa            ,
yÇ   v[aR   n   vtRNte   ivvekStÇ   naeCyte   .   60 .

n

no

AjEx¤

in birthless

svIDmIx¤

in all entities

Saát

eternal

ASaát

non-eternal

A¢BDa

name

yæO

where

vNaI:

letters in the alphabet(words)

n

not

vtIÓtE

apply

¢vvEk:

discrimination

tæO

there

n

not

uÅytE

uttered

 
4.60   Selves   are   unborn,   and   hence   words   of  description   and   distinction  like   mortal   and   immortal   do   not   apply.
   
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