Tom: Here are most of the verses from Chapter 1 of Gaudapada’s commentary on the Mandukya Upanishad, as translated by Swami Nikhilananda. I have made comments on some of these verses in italicised red. See here for the full text of Gaudapada’s commentary on the Mandukya Upanishad.

See here for my translation of Shankara’s Introduction to this great work.

Translation by Swami Nikhilananda

The Mandukya Upanishad is 12 verses on AUM Mantra. It is often cited as the most important of the Upanishads. Gaudapada’s Karika is a commentary relating to those 12 verses and is one of the most important and authoritative texts in the Advaita Vedanta tradition.

Chapter I [of Gaudapada’s Karika] – Agama Prakarana (The Chapter based on Vedic Testimony)

Mandukya Upanishad – Verses I-VI:

I: Harih Aum! AUM, the word, is all this, the whole universe. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time—that also is truly AUM.

Tom: all there is is AUM

II: All this is, indeed, Brahman. This Atman is Brahman. This same Atman has four quarters.

Tom: AUM is Brahman, they are one and the same. Brahman is Atman. It has 4 parts – we will see later that 3 of these 4 parts do not actually exist at all

III: The first quarter is called Vaisvanara (Tom: the waker), 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 of gross objects.

IV: The second quarter is Taijasa (Tom: the dreamer), whose sphere of activity is the dream state, who is conscious of internal objects, who is endowed with seven limbs and nineteen mouths and who is the experiencer of subtle objects.

V: That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prajna (Tom: the sleeper), whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge of dreaming and waking.

VI: He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from him all beings originate and in him they finally disappear.

Tom: note that Prajna, or the sleeper or deep sleep, here is characterised as being the source of all maya, the seed of ignorance from which arises all manifestation/duality – ‘He is the source of all; for from him all beings originate and in him they finally disappear.’

Gaudapada’s Karika

1 Visva is all—pervading, the experiencer of external objects. Taijasa is the cognizer of internal objects. Prajna is a mass of consciousness. It is one alone that is thus known in the three states.

Tom: Vivsa is the waker – that which experiences the waking state, taijasa is the dreamer – that which experiences the dream state, and prajna is the sleeper – that which experiences the deep sleep state

2 Visva is the cognizer through the right eye; Taijasa is the cognizer through the mind within; Prajna is the akasa in the heart. Therefore the one Atman is perceived threefold in the same body.

3—4 Visva experiences the gross; Taijasa, the subtle; and Prajna, the blissful. Know these to be the threefold experience. The gross object satisfies Visva; the subtle, Taijasa; and the blissful, Prajna. Know these to be the threefold satisfaction.

5 The experiencer and the objects of experience associated with the three states have been described. He who knows these both does not become attached to objects though enjoying them.

6 Surely a coming into existence must be predicated of all positive entities that exist. Prana manifests all inanimate objects. The Purusha manifests the conscious beings in their manifold forms.

7 Some of those who contemplate the process of creation regard it as the manifestation of God’s powers; others imagine creation to be like dreams and illusions.

8 Those who are convinced about the reality of manifested objects ascribe the manifestation solely to God’s will, while those who speculate about time regard time as the creator of things.

9 Some say that the manifestation is or the purpose of God’s enjoyment, while others attribute it to His division. But it is the very nature of the effulgent Being. What desire is possible for Him who is the fulfillment of all desires?

Mandukya Upanishad Verse VII:

VII: Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and non—dual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.

Tom: Turiya is here being equated with the Self, Atman, and it is this Turiya that is to be realised: ‘This is what is known as the Fourth (Turiya). This is Atman and this has to be realized’. This Atman is not conscious of the waking, dream or deep sleep state, nor is it mere ordinary consciousness – it is indescribable and it contains no phenomena within it, so states the Upanishad: ‘Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both…It is not simple consciousness…It is the cessation of all phenomena‘

 Gaudapada’s Karika continued

10 Turiya, the changeless Ruler, is capable of destroying all miseries. All other entities being unreal, the non—dual Turiya alone is known as effulgent and all—pervading.

Tom: Turiya ends all suffering, everything other than turiya is unreal

11 Visva and Taijasa are conditioned by cause and effect. Prajna is conditioned by cause alone. Neither cause nor effect exists in Turiya.

Tom: there is no cause or effect in Turiya

12 Prajna does not know anything of self or non—self, of truth or untruth. But Turiya is ever existent and all—seeing.

13 Non—cognition of duality is common to both Prajna and Turiya. But Prajna is associated with sleep in the form of cause and this sleep does not exist in Turiya.

Tom: In both deep sleep and Turiya there is no cognition of duality or cognition of objects – we can see that Gaudapada equates perception of objects with perception of duality. However in deep sleep the Self is not known as there is a cause or seed of ignorance present (the Sanskrit word ‘bija’ used in this verse means both cause or seed). In Turiya this sleep-seed of ignorance is not present.

14 The first two, Visva and Taijasa, are associated with dreaming and sleep respectively; Prajna, with Sleep bereft of dreams. Knowers of Brahman see neither sleep nor dreams in Turiya.

Tom: in Turiya (or for the knower of Brahman or the one who is Self-realised), there is no perception or arising of waking, dream or deep sleep

15 Dreaming is the wrong cognition and sleep the non—cognition, of Reality. When the erroneous knowledge in these two is destroyed, Turiya is realized.

16 When the jiva, asleep under the influence of beginningless maya, is awakened, it then realizes birthless, sleepless and dreamless Non—duality.

Tom: the reality (ie. Self or Turiya) is without birth (objects arising), without sleep, and without dream. ie. the waking, dream and deep sleep states are not present, nor do they arise in reality. So, do they disappear in self-realisation? Let us see…

17 If the phenomenal universe were real, then certainly it would disappear. The universe of duality which is cognized is mere illusion (maya); Non—duality alone is the Supreme Reality.

Tom: this verse is often quoted by itself without the preceding verses, and so misinterpreted. We can see in context that it is saying the following: if the phenomenal universe ever appeared, then it would certainly disappear. However, since the universe is maya, it (paradoxically to the mind) never actually appeared at all. There was only the non-dual Turiya or Self, nothing else. See here for more on this teaching.

18 If anyone imagines illusory ideas such as the teacher, the taught and the scriptures, then they will disappear. These ideas are for the purpose of instruction. Duality ceases to exist when Reality is known.

Tom: The same point is being made again – ie. in truth duality or maya or appearances never actually ever came about. Note that Gaudapada here, like elsewhere, equates appearances with duality.

Mandukya Upanishad – Verses VIII-XI:

VIII: The same Atman explained before as being endowed with four quarters is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters of Atman are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M.

IX: Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all— pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first among the great.

X: Taijasa Atman, whose sphere of activity is the dream state, is U, the second letter of AUM, on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all and finds in his family no one ignorant of Brahman.

XI: Prajna Atman, whose sphere is deep sleep, is M, the third letter of AUM, because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.

Gaudapada’s Karika continued

19 When it is desired to describe the identity of Visva and the letter A, the chief ground given is the fact that each is the first in its respective sphere. Another reason for this identity is the all—pervasiveness of each.

20 The clear ground for realizing Taijasa as of the same nature as the letter U is the common feature of superiority. Another plain reason for such identity is their being in the middle.

21 The indisputable reason given for the identity of Prajna and M is the common feature that both are the measure. The other reason for such identity is another common feature, namely, that both represent the state of mergence.

22 He who knows for certain the similarity of the three states and the three letters of AUM, based upon their common features, is worshipped and adored by all beings and also is a great sage.

23 Through meditation on A the seeker attains Visva; through meditation on U, Taijasa; and through meditation on M, Prajna. Meditation on the “soundless” brings no attainment.

Mandukya Upanishad – Verse XII:

XII: The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non—dual. This AUM is verily Atman. He who knows this merges his self in Atman—yea, he who knows this.

Tom: like in verse 7, Turiya is again equated with Atman and AUM – it is without any parts, meaning there are no objects that can arise in it, again emphasised by stating it is without relationship – meaning there is no relative ‘truth’ present and it has no relation to objects or phenomena. This is further emphasised when it states ‘It is the cessation of phenomena’, as per verse 7 which states the same. It is all good, meaning it is pure positivity without any negativity whatsoever, without any opposite. It is non-dual, meaning without any time, space, people or objects. It is what you are. Aum Tat Sat. This will be further explained and elaborated upon in the following verses. See here for more on this teaching.

See here for the full text of Gaudapada’s commentary on the Mandukya Upanishad.