Gaudapada's   Karika   on   the  Mandukya  Upanishad
VAITATHIYA PRAKARANA (contd).
pada   #it   padivdae   iv;ya   #it   tiÖd>   ,
laeka  #it  laekivdae  deva  #it  c  tiÖd>   .  21  .

pada:

quarters

i¢t

as

pad¢vd:

the knowers of the quarters

¢vxya:

senseobjects

i¢t

as

tt¯   ¢vd:

the knowers of the senseobjects

laEka:

worlds

i¢t

as

laEk¢vd:

the knowers of the worlds

dEva:

Gods

i¢t

as

c

and

tt¯   ¢vd:

the worshippers of Gods

2.21     Those   who     believe   in   the   Padas   (states   of   the   Self    - Visva,   Taijasa   and   Prajna)   take   them   to   be   real.   Materialists   (Vatsyayana   school)   take   matter   to   be   real.    Those   who   believe   mythological   traditions,   take   the   three   worlds   to   be   true.And   those   who   believe   in   Gods   and    Goddesses   take   these   to   be   true.
   
veda   #it   vedivdae   y}a   #it   c   tiÖd>   ,
-ae­eit   c   -ae­«ivdae   -aeJyimit   c   tiÖd> . 22 .

vEda:

the Vedas

i¢t

as

vEd¢vd:

the Vedic scholars

yåOa:

sacrifices

i¢t

as

c

and

tt¯   ¢vd:

the sacrificers

BaE³a

enjoyer

i¢t

as

c

and

BaE³]¢vd:

those acquainted with the enjoyer

BaEÇym¯

enjoyable

i¢t

as

c

and

tt¯   ¢vd:

those conversant with the enjoyable

 
2.22   Believers   in   the   Vedas   believe   that   knowledge   to   be   the   highest:   those   given   to   sacrifical   observances   take   these   to   be   the   highest.   Those   of   the   Sankhya   School   take   the  Self   to   do   nothing,   enjoy   nothing.   Life   is   for   enjoyment, think   those   who   are   given   to   enjoyment.
   
sUúm   #it  sUúmivd>  SwUl  #it  c   tiÖd>  ,
mUtR   #it   mUtRivdae=mUtR   #it   c   tiÖd>     . 23 .

s¥ßm:

subtle

i¢t

as

s¥ßm¢vd:

one conversant with the subtle

ÞT¥l:

gross

i¢t

as

c

and

t¢¹d:

the knower of gross

m¥tI:

forms

i¢t

as

m¥tI¢vd:

worshippers of forms

Am¥tI:

without forms

i¢t

as

c

and

t¢¹d:

the knower of formlessness

 
2.23   Some   think   the   Self   is   subtle   and   intangible;  others   think   it   is   gross and   tangible.Others   think   that    the   Self   has   a   form like   the   Gods   and Goddesses,
while   still   others   think   the   ultimate reality   is   formless.    
kal   #it   kalivdae   idz   #it   c   tiÖd>   ,
vada   #it   vadivdae   -uvnanIit   tiÖd>         . 24.

kal:

time

i¢t

as

kal¢vd:

the calculators of time

¢dS:

direction

i¢t

as

c

and

tt¯   ¢vd:

the knowers of the directions

vada:

dialectics

i¢t

as

vad¢vd:

the knowers of the theories and art of dialectics

B¤vna¢n

the fourteen worlds

i¢t

as

tt¯   ¢vd:

the knowers of the universe

 
2.24   Astronomers   hold   the   supremacy   of   Time.   Persons   who predict   a   future   from   the   way   he   breathes,   think    that science   is   the   highest. Others     think   the   power   of   words is   the   highest.   Still   others   think   the   study   of   the   fourteen   worlds   is   the   most   important.
   
mn   #it   mnaeivdae   buiÏirit   c   tiÖd>     ,
icÄimit   icÄivdae   xmaRxma‰R   c   tiÖd>     . 25 .
 

mn:

the mind

i¢t

as

mnaE¢vd:

the knowers of the mind

b¤¢¼:   i¢t

as intelligence

c

and

tt¯   ¢vd:

the knowers of intelligence

¢cäOm¯   i¢t

as ideas

¢cäO¢vd:

the knowers of ideas

DmaIDmaI

virtue and vice

c

and

tt¯   ¢vd:

the knowers of virtue and vice

 
2.25   Some   think   the   mind   to   be   the   Self.   Others   say  it is   the   intellect.Others(among   the   Buddhists)say   everything  is   in  the   mind,and   nothing   is   outside   of   it.   Still   others   say   that   the      do's   and   don'ts   taught   by   the   Vedas   is   the   Truth.
   
pÂiv<zk   #Tyeke   ;fœiv<z   #it   capre     ,
@kiÇ<zk   #Tya÷rnNt   #it   capre          . 26 .  

p·¢v|Sk:

twentyfive principles

i¢t   yEkE

some say

xf¢v|S:

twentysix

i¢t

as

c   AprE

others

ek¢æO|Sk:

thirtyone

i¢t

as

Aah^:

say

AnÓt:

infinite

i¢t

as

c   AprE

others

 
2.26     There   are   those   (of   the   Sankhya   school)   who   say     the   phenomenal  world   has   25   constituents(Prakriti,   Mahat,   Ahamkara,   5   tanmatras, 5  gross   elements,   5   organs   of   perception,     5   organs   of   actions,   the   mind  and  the   Purusha.)   Others  (of   the   Patanjali   school)  add   Eswara   and make   the   number   26.   Others   propose   31   constituents,  >while   for   yet   others   the   number   is   countless.    
laeka~Llaekivd>   àa÷raïma   #it   tiÖd>    ,
ôIpu<npu<sk<   lE¼a>   praprmwapre             .  27 .
 

laEkan¯

people

laEk¢vd:

knowers of human dealings

p#ah^:

say

Aa½ma:

stages of life

i¢t

as

tt¯   ¢vd:

knowers of that

|fKnt cKlKr{Gi000000G:ÞæO£   |fKnt cKlKr{Gi000000G:p¤|   |fKnt cKlKr{Gi000000G: np¤|s|k|

feminine, masculine and neuter genders

lWÄña:

grammarians

pr     Aprm¯

the higher and lower

AT   AprE

while others

 
2.27   Some   consider   pleasing   others   to   be     the   highest   religion . Others  see   this   in   the   strict   observance   of   the  rules   of   life  in   its   different   stages.  The   Grammarians   think   the   three   genders   are   the   most   important.   Yet   others    think   Para   and   Apara   Brahman   to   be   the   only   reality.
   
s&iòirit   s&iòivdae   ly   #it   c   tiÖd>      ,
iSwitirit   iSwitivd>   svˆR   ceh   tu   svRda   . 28.  

s¦¢¾:

creation

i¢t

as

s¦¢¾¢vd:

knowers of creation

ly:	dissolution

i¢t

as

c

and

tt¯   ¢vd:

knowers of that

¢ÞT¢t:   i¢t

as subsistence

¢ÞT¢t¢vd:

knowers of subsistence

svI

all these

c   ih

and here

t¤

verily

svIda

always

 
2.28   Some   consider   the   (Mythological)   concepts   of   creation,   preservation  and   destruction   are   real.   Others    think   that  whatever   people   conceive   are   constructs   superimposed   on   the   Self.
   
y<   -av<   dzRye*Sy   t<   -av<   s   tu  pZyit   ,
t<  cavit   s   -UTva=saE  tdœ¢h>  smupEit   tm!  . 29 .

y|

which

Bav|

object

dSIyEt¯

may show

yÞy	anyone to whom

t|

that

Bav|

object

s:

he

t¤

indeed

pÜy¢t

sees

t|

him

c   Av¢t

and protects

s:

that

B¥Ïva   AsaW

by becoming one with him

tt¯     g#h:

taken up with that

sm¤pW¢t

approaches

tm¯

him

 
2.29   A   person   sees   anything   in   only   the   way   in   which   he   has   been   taught.   He   becomes   that   object   and   in   it   he   finds  his   protection   and   preoccupation.
   
@tEre;ae=p&wG-avE>   p&wgeveit     li]t>           ,
@v<   yae   ved   tt!Tven   kLpyeTsae=ivzi»t>   . 30 .
 

etW:	through these

ex:

this

Ap¦Tk   BavW:

non-different things

p¦Tk   ev   i¢t

as though really different

l¢Xt:

is pointed out

ev|

thus

y:

who

vEd

knows

tt¯ÏvEn

truly

kÚpyEt¯

grasps

A¢vS¢Äðt:

without any hesitation

s:

he

 
2.30   The   ignorant   see   the   Prana   and   other   objects    as   different   from   the Self   which   they   are   not.   The   discriminating   person sees   everything   in the   Self   as   the
sole   reality,   and   when   one     realises this   one   is   freed   from all   fear   and   know   the   truth   of   the   Vedic   teaching.    
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