Teaching, a certain sage, Gaudapada by name, has written a poem. This poem is now translated, prefaced by the Mandukya Upanishad itself. Gaudapada. Gaudapada, grand Guru of Shankara, is the author of Mandukya Karika, a commentary on Mandukya Upanishad. It was written in 8th century, and is the earliest. : Mandukya Upanishad with Gaudapada’s Karika eBook: Gaudapada, Charles Johnston: Kindle Store.

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Karikas 45—52 state that only Vijnana consciousness is real, explaining it with an example of fire stick before and during the time it burns, and adding we construct and deconstruct our state of awareness.

The knowers of Reality do not see either sleep or dream in Turiya. The knowers of Karima say that the unreality thus arrived at through reasoning is revealed [by the sruti] in the context of a dream.

Gaudapada – Wikipedia

If the jiva dharma has really been horn, then why can you not point out its antecedent cause? The real cannot be the cause of the real. Such being the case, this is the highest Truth where nothing is born whatsoever. From Wikipedia, the free encyclopedia. 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.

Its explanation is as follows: They are afraid of it, because they see fear in that which is really fearlessness. He who knows the Lord to he ever untouched by them indeed knows all. They are characterized by sameness and non—separateness. As long as there is fascination for cause and effect, so long do cause and effect come into existence.


The descriptions and names of states and all such talk of duality has been for the sake of instruction only. As is one’s knowledge so is one’s memory.

Gaudapada’s Karika on the Mandukya Upanishad

But multiplicity does not exist gadapada any manner. By the sages who are free from attachment, fear and anger and well-versed in the Vedas is realised this Self which is beyond all imaginations, in which the phenomenal world ceases to exist and which is non-dual.

In the waking state man works to create the gzudapada of his desire. But this Consciousness is really ever unborn, immovable and free from the traits of materiality; it is all peace and non—dual.

Those who perceive it as having birth, may as well see footprints in the sky. Assuming how long each lived and when, Gaudapada is estimated to have lived sometime in the 7th century CE.

As when the real nature of the rope is known, the illusion ceases and the rope alone remains in its non-dual nature, so too is the ascertainment of mandukyz Self. Similarly, in the waking state too, the non-dual mind appears to possess dual roles. They are illumined as well as free from the beginning.

Gaudapada’s Karika on the Mandukya Upanishad: Realistic or Idealistic Metaphysics?

This state is beyond all empirical experiences. No creature whatsoever is born, nor is there any source for it.

All gaudapadq, verily, is Reality [Brahman]. Prajna, whose field is deep sleep, is the third sound, M, because this is the measure, and that into which all enters. This unity occurs only through Self Realisation or after the dissolution of the said three “quarters” of AUM or the Universe back to unmanifest knowledge which is described next through verses It also recognizes a purer ordinary state i.


The true singularity of consciousness will be seen only through Absolute Truth. Prajna is a mass of mandujya. That which is non-existent in the beginning and the end is definitely so in the present. The controlled mind is verily the fearless Brahman, the light of whose omniscience is all—pervading.

All souls are, by nature, illumined from the very beginning, and their characteristics are well ascertained. What is called the illustration of a seed and a sprout is always equal to the major term [yet to be proved]. The Purusha manifests the conscious beings in their manifold forms.

There is the unreality of the objects even in the waking state. The wise realize such a mind to be Brahman; It is undifferentiated, birthless and non—dual. In that state one should not enjoy the happiness, but should, by means of discrimination, become unattached.

The dreamer, as he wanders in the dreamland always sees the creatures born from manddukya or from moisture as existing in all the ten directions.

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A clear explanation of it is as follows: All beings, too, are free from birth.