Gaudapada's   Karika   on   the  Mandukya  Upanishad
ALATASANTI   PRAKARANA(contd).
àk«Tya==kazvj}eya>   svˆR   xmaR   Anady>   ,
iv*te   n   ih   nanaTv<   te;a<   Kvcn   ik<cn    . 91 .

p#k]Ïya

by nature

AakaSvt¯

like the space

åOEya:

should be known

svI

all

DmaI:

the souls

Anady:

without beginning

¢vïtE

exist

does not

¢h

indeed

nanaÏv|

plurality

tExa|

among them

Àvcn

anywhere

¢k|cn

a little

4.91   It   is   well   known   that   all   individual   selves   are pure   and   all-pervasive   like   the   ether   and   beginningless. Plurality   does   not   exist   among   them   anywhere   or   to
any   extent.

AaidbuÏa>   àk«TyEv   svˆR   xmaR>   suiniíta>       ,
ySyEv<   -vit   ]aiNt>   sae=m&tTvay   kLpte   .    92   .

Aa¢db¤¼a:

always enlightened

p#k]Ïya

by their nature

alone

svI

all

DmaI:

the souls

s¤¢n¢àta:

well-determined

yÞy

of whom

ev|

thus

Bv¢t

becomes

Xa¢Ót:

satisfied

Am¦tÏvay

for immortality

kÚptE

becomes fit

4.92   All   selves   are   eternally   self-luminous,   and   knowledge of   this   brings   liberation   from   bondage   to   the   unreal.

AaidzaNta   ýnuTpÚa>   àk«TyEv   suinv&Rta>        ,
svˆR   xmaR>   smai-Úa>   Aj<   saMy<   ivzardm!   .   93 .

Aa¢dSaÓta:

peaceful from the beginning

¢h

indeed

An¤Ïp°a:

unborn

p#k]Ïya

by their nature

alone

s¤¢nv¦Ita:

well-detached

svI

all

DmaI:

the souls

equal

A¢B°a:

non-different

Aj|

birthless

saØy|

equipoised

¢vSardm¯

pure

4.93   All   selves   are   by   nature   beginningless,unagitated, unchanging,   unruffled
and   ever   free.

vEzar*<   tu   vE   naiSt   -ede   ivcrta<   sda    ,
-edinça>   p&wGvadaStSmaÄe   k«p[a>   Sm&ta>   .   94 .

vWSarï|

perfection

t¤

verily

indeed

not

A¢Þt

BEdE

in duality

¢vcrta|

roaming about

sda

always

BEd¢nØna:

follower of duality

p¦TÂvada:

talk of multiplicity

tÞmat¯

therefore

they

k]pNa:

pitiable

Þm¦ta:

are considered

4.94   Those   who   remain   preoccupied   with   the   experience of   duality   do   not   go   beyond   the   reach   of   logical   thinking, and   their   small   minds   unfortunately   make   them   cling   to the   ways   of   duality.
Aje   saMye   tu   ye   keicÑiv:yiNt   suiniíta>     ,
te   ih   laeke   mha}anaSt½   laekae   n   gahte    .    95 .

AjE

in the birthless

saØyE

uniform

t¤

verily

who

kE¢ct¯

someone

B¢vÝy¢Ót

will become

s¤¢n¢àta:

well determined

they

¢h

alone

laEkE

in this world

mhaåOana:

great scholars

tt¯

that

and

laEk:

other ordinary man

not

gahtE

grasp

4.95   Wisest   are   those   who   remain   in   the   world   with   the firm   belief   that   the   Self   is   unborn   and   a   never   changing reality.   However.   this   stand   taken   by   them   is
not   approved   by   those   given   to   worldly   pursuits.
Aje:vjms<³aNt<   xmˆR;u   }anim:yte              ,
ytae   n   ³mte   }anms¼<   ten   kIitRtm!    .   96 .

AjEx¤

in the unborn

Aj|

birthless

As|@aÓt|

not associated with any object

DmIx¤

in the selves

åOanm¯

knowledge

iÝytE

accepted

yt:

since

not

@mtE

relate to

åOanm¯

knowledge

AsÄñ|

unattached

tEn

because of that

k£¢tItm¯

it is said

4.96   Knowledge   is   the   Self   itself,   and   comes   from nowhere   else.   That   is   why   the   Self   is   referred   as being   free   from   bondage, for   there   is   no   second   object   to   be   known.
A[umaÇe=ip   vExrœMye   jaymane=ivpiít>       ,
As¼ta   sda   naiSt   ikmutavr[Cyuit>   .   97   .

AN¤maæOE

infinitesmal

A¢p

also

vWDrØyE

change

jaymanE

arising

A¢vp¢àt:

to the non-discriminating

AsÄñta

state of being not attached

sda

always

not

A¢Þt

exists

¢k|

what to say

further

AavrN

covering

Åy¤¢t:

fall

4.97   To   the   non-discriminating   person   who   argues   that knowledge   must   be   in   respect   of   something   other   than itself,   which   means   the   Self   cannot   be   unattached.
But   if   the   veil   of   ignorance   that   causes   such   a   view is   itself   part   of   the   one   indivisible   Self,   how   can such   a   view   arise   ?
AlBxavr[a>   svˆR   xmaR>   àk«itinmRla>          ,
AadaE   buÏaStwa   mua   buXyNt   #it   nayka>   .   98 .

AlÖD

without

AavrNa:

covering

svI

all

DmaI:

the souls

p#k]¢t¢nmIla:

naturally pure

AadaW

from the beginning

b¤¼a:

illumined

tTa

then

m¤³a:

freed

b¤ÒyÓtE

realise

i¢t

thus

nayka:

the preceptors of philosophy

4.98   The   selves   are   always   pure,enlightened   and   free from   illusions   that   come   from   any   veil     of   ignorance. This   is   what   the   preceptorsof   philosophy   declare.
³mte   n   ih   buÏSy   }an<   xmˆR;u   taiyn>      ,
svˆR   xmaRStwa   }an<   nEtdœbuÏen   -ai;tm!      .   99   .

@mtE

relate to

does not

¢h

since

b¤¼Þy

of the enlightened one

åOan|

knowledge

DmIx¤

in objects

ta¢yn:

of the allpervading

svI

all

DmaI:

the souls

tTa

just like that

åOan|

the knowledge

not

ett¯

this fact

b¤¼En

by Buddha

Ba¢xtm¯

has been expressed

4.99 The   one   who   has   realised   the   self   never   allows   his   mind    to   turn   to   anything   else,   because   his   mind   is   free   from   duality.The   knower   and   the   known   merge   into   an   undivided   reality,   but   this   was   not   admitted   by   Buddha.

ÊdRzRmitgM-Irmj<   saMy<   ivzardm!           ,
budœXva   pdmnanaTv<   nmSk…maˆR   ywablm!   .    100 .

Ñ¤dISIm¯

which can be seen with difficulty

A¢tgØB£rm¯

very deep

Aj|

birthless

saØy|

uniform

¢vSardm¯

pure

b¤dÒva

having realized

pdm¯

state

AnanaÏv|

non-plurality

nmÞkmI:

we salute by prostrating

yTablm¯

to the best of our strength

100.   The   ultimate   reality   is   extremely   difficult
of   comprehension,deep,   beginningless,   even   and   pure,
knowing   which   and   understanding   its   non-plurality,
we   offer   our   obeisance   to   It,   with   all   ability
at   our   command.
..     AaE|   tÏst¯       ..
OM   TAT   SAT
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