Gaudapada's   Karika   on   the  Mandukya  Upanishad
ADVAITA   PRAKARANA (contd).  
rsadyae   ih   ye   kaeza   VyaOyaStEiÄrIyke  ,
te;amaTma   prae   jIv>   o<   ywa   s<àkaizt> . 11.
 

rsady:

the essence of food etc.

¢h

indeed

yE

which

kaESa:

sheaths

ÛyaÁyata:

fully dealt with

tW¢äOr£ykE

in the Taittiriya Upanishad

tExam¯

of them

AaÏma

the soul

pr:	the supreme self

j£v:	the living being

K|

space

yTa

as

s|p#ka¢St:

has been held forth by us

3.11   The   Taittiriya   Upanishad   explains   that   the   essence   of   food   and   other   things   are   sheaths   enveloping   the   Self.    The   Cosmic   self   pervades   these   sheaths   and   when
so   enveloped   within   them   like   space,   is   then   referred   to   as   the   jiva   or   the   individual   Self.  
ÖyaerœÖyaemRxu}ane   pr<   äü   àkaiztm!     ,
p&iwVyamudre   cEv   ywa==kaz>   àkaizt>  .  12 .
 

¹yaE:

dual context

¹yaE:

dual context

mD¤åOanE

in the MadhuBrahmana(Brhadaranyaka Upanishad)

pr|

supreme

b#'

Brahman

p#ka¢Stm¯

is revealed

p¦¢TÛyam¯

in the earth

udrE	in the stomach

c   ev

and similar

yTa

as

AakaS:

space

p#ka¢St:

demonstrated

3.12.   Space   pervades   the   inside   of   the   body   just   as     it   pervades   all   outside. The   Madhu-Brahmana   (of   the   Brahadaranyaka   Upanishad) emphasises   that   Brahman
manifests   as   pairs   (inner   or outer   pairs)   but   also   pervades   them.  
jIvaTmnaernNyTvm-eden   àzSyte                ,
nanaTv<   inNdœyte   y½   tdev<   ih   smÃsm!  .  13 .
 

j£vaÏmn:

of the individual Self and the supreme Self

AnÓyÏvm¯

the non-difference

ABEdEn

by a statement of their identity

p#SÞytE

is praised

nanaÏv|

diversity

¢nÓdytE

is not accepted

yt¯

that

c

and

tt¯

all

ev|   ¢h

from this point of view alone

sm¸sm¯

becomes easy of comprehension

 
3.13   The   oneness   of   the   individual   self   and   the   Cosmic    Self   can   be   affirmed   by   the   praise   of   the   scriptures,    which   also   negate   all   duality.
jIvaTmnae>   p&w®v<   yt!àaguTpÄe>   àkIitRtm!   ,
-iv:ydœv&Åya gaE[< tNmuOyTv<  ih  n  yuJyte     . 14 .
 

j£vaÏmn:

of the individual Self and the supreme Self

p¦T?v|

separateness

yt¯

that

p#ak   uÏpäOE:

prior to creation

p#k£¢tItm¯

declared

B¢vÝydv¦äya

future result

gaWN|

secondary

tt¯   m¤ÁyÏv|

the importance of that

¢h

since

n

not

y¤ÇytE

correspond

3.14     The   duality   seen   in   the   worldly   references   of   the   Karma   Kanda   of   the
Vedas are   to   be  understood   as   figurative   descriptions which   are   relevant   to   a   context that   will   disappear   in   the   later   state   of    knowledge   derived   from   the   Upanishads.
 
m&LlaehivS)…il¼a*E>   s&iòyaR   caeidta=Nywa   ,
%pay>   sae=vtaray   naiSt   -ed>   kw<cn  .  15 .
 

m¦t¯     laEh      ¢vÞP¢lÄñaïW:

earth, iron,sparks of fire etc.

s¦¢¾:

the creation

ya

which

c

and

u¢dta

has been revealed

AÓyTa

in a different way

upay:

means

s:

that

Avtaray

for generating the idea

n

no

A¢Þt

there is

BEd:	difference

kT|cn

in anyway

3.15   Worldly   things   like   the   earth,   iron,   sparks   of   fire   etc.   are   referred   in   earlier teachings,   only   in    preparation   for   the   later understanding   of   non-duality,   as   there   is,   in   fact,   no   difference   at   all.
 
Aaïmaiôivxa   hInmXymaeTk«ò†òy>       ,
%pasnaepidòey<   tdwRmnukMpya            .  16 .
 

Aa½ma:

stages of life

¢æO¢vDa

of three kinds

h£n

inferior

mÒym

medium

uÏk]¾

superior

¾y:	people possessing power of vision

upasna

meditation

up¢d¾:

have been instructed

iym¯

this

tdTIm¯

for them

An¤kØpya

out of compassion

3.16   People   can   be   divided   according   to   their   levels   of   perception,   low, middle   and   high.   Different   forms   of   worship are   prescribed   in   the scriptures     for   the   first   two,
but   not   the   third   (no separate   path   need   be   imparted
to   the   superior   class).
 
SvisÏaNtVyvSwasu   ÖEitnae   iniíta   †Fm!   ,
prSpr<   ivéXyNte   tEry<   n   ivéXyte        . 17 .
 

Þv¢s¼aÓtÛyvÞTas¤

in the methodologies establishing their

¹W¢tn:

the dualists

¢n¢àta:

confirmed

Fm¯

firmly

prÞpr|

with one another

¢vâÒyÓtE

they stand contradicting (each other)

tW:

to them

Ay|

this

n

not

¢vâÒytE

opposed

 
3.17     The   dualists,   though   firm   in   their   respective   beliefs,keep   fighting   each   other,but   the   non-dualist   never   quarrels   with   anyone.
 
AÖEt<   prmawaˆR   ih   ÖEt<   tÑed   %Cyte     ,
te;amu-ywa   ÖEt<   tenay<   n   ivéXyte       .  18 .
 

A¹Wt|

non-duality

prmaTI:

highest Reality

¢h

indeed

¹Wt|

duality

tìEd:

a differentiation of that

uÅytE

is said to be

tExam¯

for those

uByTa

from either point of view

¹Wt|

duality

tEn

hence

Ay|

this

n

not

¢vâÒytE

clash

 
3.18     Non-duality   is   the   absolute   reality,   and duality   in   name   and   form   exists   only   as   a transient   manifestation   of   that   reality, and   cannot   contradict   it.
 
mayya   i-*te   ýetÚaNywa=j<   kw<cn         ,
tt!   Tvtae   i-*mane   ih   mTyRtamm&t<  ìjet!   . 19 .
 

mayya

through Maya

¢BïtE

differs

¢h

verily

ett¯

this

n

no

AÓyTa

other than this

Aj|

birthless

kT|cn

whatsoever

tt¯   Ïvt:

in Reality

¢BïmanE

on becoming multiformed

¢h

for

mÏyItam¯

mortality

Am¦t|

immortality

v#jEt¯

will attain

3.19   Brahman   is   without   birth   or   death   or   change,   yet   by   its   own   power   of   Maya   takes   on   many   appearances,   but   the   transient   nature   of appearances   contradict   their     own     claim   to   reality.  
AjatSyEv   -avSy   jaitimCDiNt   vaidn>      ,
Ajatae   ým&tae   -avae   mTyRta<   kwme:yit       .  20 .
 

AjatÞy

of the one which is verily birthless

ev

indeed

BavÞy

of the positive entity

ja¢tm¯

birth

iÅC¢Ót

they vouch for

va¢dn:

the disputants

Ajat:

the birthless

¢h

indeed

Am¦t:

deathless

Bav:	positive entity

mÏyIta|

mortality

kTm¯

how

eÝy¢t

will attain

 
3.20 The   dualist   argument   that   the   Self   can   have   a   birth is   fallacious.That which   is   birthless   must   also   be   deathless.
   
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