Anandagiri * in his commentary on the Gaudapada-Karika- bhasya (that goes under the name of Sankara) mentions that. Gaudapada practised penance at. Gauḍapāda’s work is Māṇḍūkyakārikā, which consists of verses. Each verse is called a kārikā. Śaṅkara writes a commentary on the 12 mantras of the. This is the English translation of the Mandukya Karika by Gaudapada, which is a commentary on the Mandukya Upanishad. The school of.

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It enjoys subtle objects.

The Mandukya Upanishad (Gaudapa Karika and Shankara Bhashya)

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There is no doubt that the mind, which is in reality non—dual, appears to be dual in dreams; likewise, there is no doubt that what is non—dual i. The separateness of the individual soul and the Supreme Self which has been declared [in the sruti] prior to the discussion of creation [in the Upanishads ], is in a secondary sense in view of the result of the future, for it [separateness] is not in fitness if held in its primary sense.

For, if the modifications are to be a reality, the Immortal would tend to be mortal. The perceived duality of the world is Mayawhen in reality there is only nonduality. The immortal cannot become mortal, nor can the mortal become immortal.

So also this consciousness of the dreamer is admitted to be the object of perception to that dreamer alone. The Vishva and Taijasa state of Self — states Gaudapada — can be a source of cause and effect, the Prajna is only cause, while Turiya state is neither.

Since the experience [of objects] in a dream is just like that in the waking state, the former is thought of as being caused by the latter. Some say that twenty-five categories constitute the Reality, whereas others speak of twenty-six.


Gaudapada-Karika [Sanskrit-English]

Mandukya Upanishad, verse 7. Again, that which is said to exist on the strength of the views advanced by other schools of thought does not really exist. This fact was not mentioned by the Buddha. These [creatures], perceptible to the consciousness of the man in the waking state, have no existence apart from his consciousness.

Inasmuch as the knowledge has no relation with other objects, it is declared to be unattached.

Mandukya Karika, verse 3. The ordinary man does not understand their way.

GAUDAPADA | mandukya karika

Gaudapada presents the competing traditional theories about life in vogue, before and in his times, in Karika 6 through 9. Meditation on the “soundless” brings no attainment.

Taijasa, whose field is the dream state, is the second sound, U, because this is an excellence, and contains the qualities of the other two. Though forms, functions and names differ here and there [in respect of the ether contained by jars etc. There is no non-existent that serves as the cause of the non-existent, in the same way as the existent does not serve as the cause of the non-existent. Visva and taijasa are regarded as conditioned by cause and effect.

Similarly, in the waking state, what is imagined within by the mind is illusory and what is cognized outside by the mind, real; but both should be held, on rational grounds, to be unreal.

It is utterly impossible for the unreal to be born of the real. Having known OM, quarter by quarter, one should not think of anything else. From this one can understand that Brahman does not in reality pass into birth even in the slightest degree, though It appears to be manifest everywhere. We imagine things in our mind, we create things in our mind, we destroy things in our mind, says Gaudapada; yet all these things are not different from It, the Atman gender neutral.


Assuming how long each lived and when, Gaudapada is estimated to have lived sometime in the 7th century CE. As long as there is fascination for cause and effect, so long do cause and effect come into existence. How can the cause, which itself is not established, give birth to the effect? The body and the Self should be his support and he should depend upon what chance brings.

Gaudapada – Wikipedia

He who knows this is able to measure all and also comprehends all within himself. Those who think of creation hold it as the manifestation of God’s power; while others regard creation as the same as dream and illusion.

For duality is never perceived when the mind ceases to act. Just as it is taught that ether in the earth and the belly is verily the same, so also the Supreme Reality is declared to be the same with reference to every two [viz. For it is not possible for the son of a barren woman to be born either really or through maya.

The unborn Atman is always established in sameness and purity. This is the illustration with regard to birth. If it is said that they appear simultaneously, then, being like the two horns of an animal, they cannot be mutually related as cause and effect. The causality of Brahman is denied by such a statement as “Who can cause It to come into birth?