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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Just as an artificial creature [brought into being by incantation and medicine], takes birth and dies, so also do all these creatures come into being and disappear.
Gaudapada’s Karika on the Mandukya Upanishad: Realistic or Idealistic Metaphysics?
The birth of that which is non-existent cannot occur either through maya or in reality, for a son of a barren woman cannot be born either through maya or in reality.
Guadapada they are called narrow—minded. It is great peace, eternal effulgence and samadhi; It is unmoving and fearless. That which is without beginning is necessarily free from birth.
Gaudapada’s Karika on the Mandukya Upanishad
He who knows this truly comprehends the meaning of the Vedas without entertaining any doubt. There is no ground for differentiating the one from the other.
Meditation, contemplation, mantra and prayer finally converge into a unified force directed towards gwudapada final stage, piercing the pearl of wisdom called bindu, leading to the Absolute. How can it ever be subject to delusion, when there is no cause for such delusion?
We approve the birthlessness revealed by them. The wise realize such a mind to be Brahman; It is undifferentiated, birthless and non—dual.
This is that Supreme Truth where nothing is born whatsoever.
GAUDAPADA | mandukya karika
The wise say that the states of waking and dream are the same, in view of the similarity of the objects [seen in both the states] and in view of the well-known ground of inference.
Parts gaudapaada the first chapter that include the Mandukya Upanishad have been ksrika a valid scriptural source by the Dvaita and Vishistadvaita schools of Vedanta,  but nothing from chapter four with Buddhist flavor has found acceptance or use in the Vedanta school of Hinduism.
The first quarter is called Vaisvanara, whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and who is the experiencer gaudapaxa gross objects. A man of puerile imagination definitely covers the Self by affirming that It “exists”, “exists not”, “exists and exists not”, or again, “exists not”, “exists not”, and by possessing gauapada views as [that It is] changing and unchanging, both changing and unchanging and non-existent.
How will a cause, that is itself not established, produce an effect?
Therefore, on the ground of having a beginning and an end, they are regarded as definitely unreal. One should know OM to be the Lord dwelling in the hearts of all. There can be no doubt that the non-dual consciousness alone appears in a dream as though dual. They are incomprehensible, because they are not subject to the gaudpada of cause and effect.
Gaudapada opens this chapter by criticizing devotional worship of any form, and states that this assumes that the Brahman-Atman is born. The creation which is differently set forth by means of [the illustrations of] earth, gold, sparks etc. In the event of taijasa being apprehended as identical with U, [i. Just as dream and magic, as well as a city in the sky, are seen to be unreal, so too, is this universe seen to be unreal from the Vedanta texts by the wise.
But he does not see in the waking state the unreal objects seen in dreams. The knowers of Reality say that the unreality thus arrived at through reasoning is revealed [by the sruti] in the context of a dream. That which bears semblance of birth, appears as though moving, and, gaucapada seems to be a thing [of attributes], is consciousness that is birthless, unmoving and non-material, serene and non-dual.
The Fourth Turiya is without parts and without relationship; It is the cessation of phenomena; It is all good and non—dual. Similar is the conclusion with regard to individual souls.
Yet the wise speak of the jivas as capable of knowing Ultimate Reality. He to whom a teacher might show an object sees that alone as the Reality. He who knows kariika both does not become attached to objects though enjoying them. The third quarter is prajna, where one asleep neither desires anything nor beholds any dream: Hence it is declared to be eternal and unattached.
Can the one exist independent of the other?
There is no diversity anywhere among them, even an iota of it. I salute Brahman, the destroyer of the fear of those who take refuge in Gaudapava, though unborn, appears to be associated with birth through Its own majestic powers; which, though motionless, appears to be moving; and which, though non— dual, appears to have assumed many forms to those whose vision is deluded by the perception of diverse objects and their attributes.
As in a dream the mind vibrates through maya, as though with dual roles, so in the waking state the mind vibrates through maya, as though with dual roles.
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.