Gaudapada Karika Chapter 4. with Advaita, Non-Dual, Commentary
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FOURTH CHAPTER Gaudapada karika

In this fourth and last chapter of the Karika Gaudapada once more restates the truth of non-origination in order to touch on the higher truths that arise from the fact of non-origination.
The most important,   as it were,   truth arising from non-origination is the statement "I" Alone Exist.   This means that in Consciousness the seeing of all others is not provable as true.   As in a dream it is only the awareness that is supported through this Consciousness or  "I"   that makes a judgement on its reality and as Gaudapada demonstrates Consciousness itself is the perceiver and the perceived,   just as in a dream.
Another place the truth of "I" Alone exist, is revealed is in the Kaivalya Upanishad

1. I salute that best of men, who by knowledge which is like the sky and not different from the knowable, fully realised the entities, or jivas, individual souls, comparable to the sky.

"I salute that best of men, who by knowledge which is like the sky and not different from the knowable"

Following the revelation of the Mandukya Upanishad itself, and the associated reasoning and conclusions given by Gaudapada in the previous three chapters of his commentary. Gaudapada now describes the qualities of that being who has formed this information into true knowledge and understanding of the truth of non-duality. The realisation of this knowledge makes this person equal to all. The meaning is, the realisation of non-duality, Advaita, reveals the knowledge that is existence itself. That is all knowledge which is everywhere (knowledge which is like the sky). So, all that exists is knowledge, all knowledge is knowable, Therefore the knowledge of full realisation will be "not different from the knowable".

"fully realised the entities, or jivas, individual souls, comparable to the sky".

Again, "the sky" has the same meaning as the ether, which represents all that permeates existence itself and is existence itself. "fully realised" is knowledge of the Absolute which realises all individual souls, entities, jivas to be the one non-dual existence. The premise is that the fact of Advaita, non-duality, has now been demonstrated by Gaudapada.

2. I bow down to him by whom was preached the non-touch Yoga verily so called, which is for the pleasure of all beings, beneficial, without any dispute and unopposed.

"I bow down to him by whom was preached the non touch Yoga"

This non-touch yoga refers to the method or way of teaching that leads to the realisation of non-duality. Because Non-duality, Advaita, realises there is not two. thereforeee, there is not two to touch.

"which is for the pleasure of all beings, beneficial, without any dispute and unopposed".

The realisation of non-duality leads to the cessation of fear, because all fear arises from the misconception of there being an 'other'. Neither can any dispute arise when oneself is seen as being all 'selves'. This pleasure of unopposed existence is the benefit of existence itself.

3. Quarrelling among themselves, some disputants indeed fancy the origination of the existent; other disputants proud of their understandings believe evolution comes from the non existent.

"Quarrelling among themselves, some disputants indeed fancy the origination of the existent";

For the existence of the eternal to be true then it necessarily must be unoriginated; Because, that which is eternal cannot have a beginning; Because that which has a beginning will have an end. To have a beginning is to see change. An eternal entity must be unchanging, all this is known from logic.
Some dualist schools of belief hope that an eternal entity can be produced to support their belief in more than one eternal entity.

"Other disputants proud of their understandings believe evolution comes from the non existent".

There are other disputants or schools, standing by their tradition, who, when faced with the fact that the highest truth, the Divine itself, although unknowable, can be known of, and further it is known to be a singularity, the singularity of existence, non-dual.
Gaudapada's meaning is, dualists of varying beliefs have in common the willingness to surrender their logic to simple belief. Here, they believe that something can come from nothing (the non-existent); This belief allows them to produce a god that is separate to themselves, two existences, duality.

4. No existent whatever is originated; A non existent is assuredly not originated; those dualists (disputants) indeed disputing amongst themselves thus they tend to further establish non-origination, non-duality.

"No existent whatever is originated";

Gaudapada states, a logical conclusion arising from the fact of the being of this existence itself (that is "I" exist). The logical conclusion is, this existence did not come from nothing.

"a non existent is assuredly not originated";

Because, if there were nothing then nothing could follow, be it birth or any other form of origination.

"those dualists (disputants) indeed disputing amongst themselves thus they tend to further establish non-origination, non-duality".

Now, those dualist, of various persuasions, on the grounds of 'just believing' wish to accept that there is another existence that produced this existence, as it were, or existence itself just came into being. The dualist schools argue with each other but fail to prove the other wrong or themselves right.
So, the meaning here is that all arguments for duality fail to establish themselves, leaving non-duality as the sensible truth.

5. We endorse the non origination proclaimed by them; we dispute not with them. Know how the uncaused is free from dispute.

"We endorse the non origination proclaimed by them";

In the existence of non-origination both dualists and non-dualists agree. Dispute only arises through the seeing or believing of other forms of existence as well, in which case dispute arises between the believers of those 'extra' forms.

"We dispute not with them. Know how the uncaused is free from dispute".

Dualists schools argue for duality to maintain their belief in a separate existence of a god. Non-duality, as presented here and by the Mandukya Upanishad does not dispute the existence of supreme divinity, the Absolute itself existing without cause.

6. The disputants (Dualists) wish to prove the origination of the entity which is verily unoriginated. How indeed can an unborn, and thereforee, immortal entity, pass on or change to mortality?

"The disputants (dualists) wish to prove the origination of the entity which is verily unoriginated".

By way of further explanation, Gaudapada asserts that it is the very truth of Non-duality itself which proves the eternal being of the immortal divine Absolute or God or Brahman.

"How indeed can an unborn, and thereforee, immortal entity, pass on or change to mortality?"

All beliefs based on duality must accept a cause or a beginning or a birth. The question is again asked, due to the very nature and principle of immortality, how could that which is immortal become mortal? If the immortal becomes mortal then it could not ever have been immortal.
Again, the logic and philosophy of non-duality proves the existence of the immortal, the Divine.

7. The immortal does not become mortal, nor likewise the mortal immortal. There would not be under any circumstances, a change otherwise of one's nature.

"The immortal does not become mortal",

The further logical assertion is made that an immortal entity does not become mortal because that means it never was immortal

"nor likewise the mortal immortal".

The opposite logic also applies, the mortal cannot become immortal because the immortal cannot have a history of change or mortality

"There would not be under any circumstances, a change otherwise of one's nature".

An entity that is immortal must also be free or immune from any change. All things that undergo change also undergo or suffer entropy, mortality.

8. How can he, who believes that a naturally immortal entity can become mortal, maintain that the immortal, after passing through birth, artificially made, remain changeless or unmoving?

"How can he, who believes that a naturally immortal entity can become mortal".

This verse again examines the logic in order to highlight or remove any doubt that duality cannot exist in an immortal existence. It asks, if the belief stands that the immortal can become mortal then that believer must see the possibility of creating, or originating an immortal entity.

"how will he, admitted by him, artificially made or, subject to artificial effort, remain changeless or, unmoving?"

To be immortal the entity so created through change must become eternally unchanging and unmoving. How could such an entity be Created? It cannot is the Meaning, duality remains unproven.

9. It is understood, that very nature which is fully established, natural, inborn and not made artificially, and which does not abandon its own nature, will never cease to be of that nature.

"It is understood, that very nature which is fully established, natural, inborn and not made artificially"

The statement here is that the nature of an entity does not change, the nature of an entities is what defines that entity.

"and which does not abandon its own nature, will never cease to be of that nature".

An entity cannot abandon its natural state. This is confirming the fact that the nature of immortality is just that, it naturally is immortal. An immortal thing cannot abandon the nature of immortality and all that it means to be a thing with the nature of mortality.

10. . All entities are by their very nature free from senility and death. Thinking, as it were, that old age and death is their nature, they deviate from their true nature only through thought.

"All entities are by nature freed from senility and death".

The proof of the true nature of all beings, as this one existence, being immortal has been established using various means in each of the first three chapters of this Karika.
It has been shown that the Absolute Self Alone exists as a Singularity. This singularity is unoriginated, unborn and thereforee immortal. This singularity is knowledge and consciousness Absolute. This Absolute being that alone has true Existence means that all that truly exists of beings is immortal and it has been shown that a being's true nature is Consciousness Alone

"Thinking, as it were, that old age and death is their nature, they deviate from their true nature only through thought".

A being that seeks no greater understanding of reality than to imagine its existence coming to an end with old age and death, comes to assume its nature is somehow separate from the nature of this one immortal existence. This being does not know his true nature, who he really is.

11. The disputant, according to whom holds the cause is the effect, for him, he would have to admit that the cause is originated; if the cause is being originated, how can it be unborn and how again can that if modified be eternal?

"The disputant, according to whom holds the cause is the effect",

For duality to be true, then one would have to accept that another comes into existence from non-existence, but that is an impossible argument, for reasons well explained in all previous chapters, (nothing comes from nothing). So, it is stated here, the dualist has to believe that what caused the new existence must still now exist. That is, the cause of the existence now exists as the effect

"for him, he would have to admit that the cause is originated"

So, if the effect were originated, and the cause is the effect, then the cause would have to be originated.

"if the cause is being originated, how can it be unborn and how again can that if modified be eternal?"

If this was so then the immortal Absolute, the Absolute here said previously to be without origination or cause would have to have been caused, originated, born. If that was so and the Absolute was caused the question is again asked how could the Absolute be immortal? Again, the answer has to be that the Primal Absolute Unity is without cause. Therefor a singularity, non-dual.

12. If it is argued by you that there is non-difference of the effect from the cause, then, thereforee the effect must be regarded as unoriginated. Further, how can your cause which is non-different from the effect, which is originated, be spoken of by you as permanent?

"If it is argued by you that there is non-difference of the effect from the cause, then, thereforee the effect must be regarded as unoriginated".

To further clarify the previous verse. Considering that which is immortal, if one is to accept that, in the case of its existence being the effect and that effect is no different from the cause, then the effect must also be regarded as unoriginated, that is, eternal.
The point here being, this duality is said (by the dualist) to be an effect (changed or produced) and also immortal (unchanging) is impossible, unreasonable

"Further, how can your cause which is non-different from the effect, which is originated, be spoken of by you as permanent?"

It follows that, as the above effect is shown to suffer change, its non-different cause must also suffer change. As the cause is now also shown to suffer change so also the immortality of this duality becomes unreasonable.

13. In whose opinion, the effect is originated from the unoriginated cause, for him there is assuredly no illustration to corroborate his theory; and in the case of the effect being originated from the originated, there would be the undesirable contingency of regressus ad infinitum.

"In whose opinion, the effect is originated from the unoriginated cause, for him there is assuredly no illustration to corroborate his theory"

Now, the dualist might argue that duality is originated from a non-dual cause. That is, the unborn, unoriginated primal unity of existence proceeded to cause the birth of a subsequent existence. This case is dismissed because such an event cannot be illustrated. There is no case in the past or present where such a situation could or might have taken place. Further, at no time in the future could one reason for or even envisage such an occurrence.

"and in the case of the effect being originated from the originated, there would be the undesirable contingency of the regressus ad infinitum".

Further to the above, if the dualist claimed there were to exist origination of the dual eternal from a previous origination, then for this to become a reasonable possibility then there would have to be an infinite line of previous originations to prevent the breakdown of this existence of duality. This case of duality is unreasonable (undesirable).

14. the assertion that the effect is the producer or, beginning of the cause and the cause is the producer or, beginning of the effect; how can be described by them, the Beginning-less of the cause as well as the effect?

An argument for duality may be based on mere scriptural words that describe beginnings and causes and effects and so forth. Such as, to be brought into existence by a cause which in turn resulted from an effect with its cause. But, such an argument relies merely on scriptural semantics, it fails to maintain the need for immortality or for the eternal to be beginning-less.

15. For those who assert the effect is the producer or, beginning of the cause and the cause is the producer or, beginning of the effect, for them, there would be the birth in the same manner as the birth of the father from the son!

"For those who assert the effect is the producer or, beginning of the cause and the cause is the producer or, beginning of the effect"

"for them, there would be the birth in the same manner as the birth of the father from the son!"

To show the illogicality of a cause being the cause of itself, this such a scenario is identified as being the same as the birth of the father from the son.

16. In the case of origination of the cause and effect if admitted, the order in which this takes place has got to be searched after by you, in as much as in the case of simultaneous origination of cause and effect, there would be the absence of mutual connection, like the left and right horns of a bull.

"In the case of origination of the cause and effect if admitted, the order in which this takes place has got to be searched after by you".

The origination of cause and effect (of an eternal duality) would still require an order of events it is being asserted.
Thus far, how cause and effect might produce an eternal, unchanging duality has not been described. Therefore, it is stated, the burden of the proof of such duality still lies with the dualists to reveal.

"in as much as in the case of simultaneous origination of cause and effect, there would be the absence of mutual connection, like the left and right horns of a bull".

The simultaneous origination of cause and effect (of the Primal eternal Absolute) if argued would still require an order of events it is being asserted. And this would entail a distinguishing between the two.
So far, this chapter four of the Karika has dealt with the arguments that attempt to support duality based on time, or sequences of cause and effect. Here, the case of the simultaneous arising of cause and effect, as the support of duality, is dismissed due to simultaneous, by definition, excluding any sequence. That is there would be no connection between the cause and the effect of duality so therefore duality could not come into existence.

17. Your cause being brought into being from the effect, would not be substantiated; how will the unsubstantiated cause produce the effect.

"Your cause being brought into being from the effect, would not be substantiated"?

The case of the cause (duality) being brought into being from the effect (duality) is refuted because the effect (duality) does not exist. If the effect remains non-existent then a cause becomes untenable and unsubstantiated.

"how will the unsubstantiated cause produce the effect?"

The unsubstantiated and untenable (cause) cannot exist to produce an effect (duality) or anything else for that matter.

18. If there is the substantiation of the cause from the effect and the substantiation of the effect from the cause, which one of the two is produced first, whose substantiation is dependent upon the other?

"If there is the substantiation of the cause from the effect and the substantiation of the effect from the cause"

Here the Karika examines a theoretical case where an unchanging duality might be said to come into existence, due to a cause and an effect which were mutually sustainable but not connected coming into existence or having substantiation.

"which one of the two is produced first, whose substantiation is dependent upon the other?"

So, if substantiality were granted to this situation, then to which event would it be granted? Which event takes place first here, cause or effect? Both cause and effect substantiate the other, but which received support first? The crucial point here is the coming into being of an eternity. Eternity cannot logically have a beginning. All of the above cases have tried to step back before a beginning, or step outside the universe, clearly illogical and impossible.

19. The inability to prove, the absence of full knowledge about what is prior and what is posterior, the violation again of the reasonable order in view of this or, thus indeed, non-origination in every way is constantly supported by the wise.

"The inability to prove, the absence of full knowledge about what is prior and what is posterior"

The debate between the existence of duality or the existence of non-duality has been the subject of debate here. It is pointed out that for various groups duality is seen and accepted, or is believed in order to not question their god. But, the believers in duality are unable to prove or show any evidence for their beliefs.
Failing to find the evidence to support duality these groups have attempted to suggest that duality could come into being through a cause which no longer exists, or caused itself, or it is the cause of the effect of the cause. But, again dualists cannot explain the order of any duality, the order of cause and effect, or indeed of effect and cause

"the violation again of the reasonable order in view of this or… "

The logical progression of any creation is a cause which produces or is followed by its effect. The attempts by the believers in duality to modify the order of cause and effect are unreasonable, they violate common logic.

"…thus indeed non origination in every way has been constantly supported by the wise".

It has been clearly shown that there is no proof, strong or weak, to support original birth or the origination of duality. The case for Non-Origination, non-duality, has been clearly and logically proved throughout this Karika.
It is stated, that a wise participant or onlooker of this debate could only agree that this existence is non-dual. In every way, the absolute of this existence is unborn, without birth, without beginning or end, and is thereforee eternal, immortal

20. That well known illustration called seed and sprout is indeed always in the category of sama (to be proven). Surely no reason in the category of "to be proven" is employed for the establishment of a thing to be proved.

"That well known illustration called seed and sprout is indeed always in the category of sama (to be proven)".

Those who argue for the existence of duality need to prove exactly how duality could exist, how did it begin? The duality effect must have a cause for it to be real. Thus far in the debate those arguing for the existence of duality, that is, two existences, have failed to prove a cause, this has included various attempts to manipulate the logic pertaining to cause and effect. So, as said, thus far duality is unproven.
Now, as a syllogism, the illustration of the sprout coming from the seed and the seed coming from the sprout is used. Which came first, the seed or the sprout? So, a case could be made that a seed or a sprout could both be either, cause or effect, and that the same logic would apply regressively, therefore the existence of seed and sprout combination must be without beginning.
Thus far in the syllogism, we have the claim of duality which is unable to show proof of its existence because no cause can be attributed to it, and if indeed an actual cause were found then duality would again fail because true timeless existence must be without beginning, and thereforee without end.
it is being claimed that neither a seed nor a sprout can be said to be the cause because we cannot say which came first, the dualists claim that the existence of the seed and the sprout must be beginning-less, without origination.
Following on from the above reasoning, the dualists say the same case must apply to duality. That is, cause of duality cannot be fixed as in the sprout or the seed, it is accepted that both the sprout and the seed exist, thereforee we should accept duality exists.
But, the validity of this comparison is refuted. Because, the case of the seed or the sprout coming first and this being regressive to the point of being beginning-less is unproven.

"Surely no reason in the category of "to be proven" is employed for the establishment of a thing to be proved".

Considering that the above use of seed or sprout coming first (as in did the chicken or the egg come first) is itself unproved, that is, the claim that the situation must be without a beginning is not accepted. Then, this case cannot sensibly be used to prove the truth of the claims made for the existence of duality.

21. The absence of full knowledge about the priority and posteriority of cause and effect clearly proves non-origination. Why cannot you point out the cause prior to an entity that is being originated for the matter of that?

"The absence of full knowledge about the priority and posteriority of cause and effect clearly proves non-origination".

Again, concerning duality, its existence would have to be originated. Further, the existence of duality would have to be eternal, endless. But, for an existence to be endless it would need to be without a beginning, that is non-originated. How such an immortal existence could be originated or caused, the dualists cannot say, they do not know. It is being stated here that the lack of any evidence to support the origination of duality itself proves that duality or indeed origination do not exist.

"Why cannot you point out the cause prior to an entity that is being originated for the matter of that?"

If you do not accept the uncaused singularity of existence, if you believe that an eternal existence (duality) can be caused, then why can't you explain that cause.

22. . Nothing whatever is originated either from itself or from something else also; nothing whatever, whether existent, non-existent or existent-non-existent as well, is originated.

"Nothing whatever is originated either from itself or from something else also; nothing whatever"

Once the fact of existence itself is fully comprehended it is seen by the wise to be a singularity (non-dual). The singularity of existence is timeless thereforee without cause or beginning.
Considering the fact of this timeless singularity of existence, it means that nothing new, nothing 'else', as it were, can come into existence because existence already exists. There is nothing else other than this uncaused eternal existence

"whether existent, non-existent or existent-non-existent as well, is originated".

There can be no other dual existence. Nothing can come from nothing, non-existence cannot become existence. Nothing existing can go out of existence, because existence is all there is.
Nothing, no cause, can exist which originates timeless immortal existence. Is Gaudapada's logical assertion

23. By its own nature the cause is not originated from the beginning-less, nor is the effect originated too. That for which there is no beginning, there is no cause indeed for it.

"By its own nature the cause is not originated from the beginning-less, nor is the effect too".

Regarding this unborn eternal non-dual existence; That which is unborn, eternal and immortal by its nature is without end. Naturally, or having the nature of being without a beginning and endless it did not cause itself, being without birth it is without cause. Without origination its effect is of the nature of eternal being, meaning uncaused also

"For which there is no beginning, there is no cause indeed for it".

Further, the Absolute is not the effect of any "other" nor is it the cause of any "other" The Absolute being without birth is the sole existing Singularity, this means it is uncaused, further it is not the cause or effect of any "other". The Absolute is clearly without beginning and Eternal.

24. Cognition is or, has the state of being due to some cause; otherwise there would be no knowledge and no cognition; so on account of the destruction of the dual and on account of the experience of afflictions, the existence of external objects in the philosophy of others, should be admitted.

Having heard the arguments in support of the non-dual fact of existence, the dualists, or all those relying only on their subjective experience of this sensual world could make the following argument. The argument still claims the existence of an external cause (a duality) of experienced effects.

"Cognition is or,- has the state of being due to some cause;- otherwise there would be no knowledge and no cognition"

The belief or acceptance that duality exists due to the fact of experiencing or cognising external phenomena is being explained.

"so on account of the destruction of the dual and on account of the experience of afflictions, the existence of external objects in the philosophy of others, should be admitted".

There is a need for explanation because after proving duality to be merely part of the delusion of Maya (Maya is illusion or the veiling power of the Absolute by which it manifests the world). the apparently real perception of "other" and knowledge of cause and effect by an "other" remains.

25. From the point of view of logical reason a cause for the subjective impression should be identified. But, from the standpoint of the highest Reality or the true nature of things, we find that the (so-called) cause (of the subjective impression) is, after all, no cause.

"From the point of view of logical reason, a cause for the subjective impression should be identified"

According to the believers in duality their belief rests on the perception of that "other". For example, if they sense heat from a fire, they reason that their senses reported the existence of an external cause, that cause being the fire. This duality of cause and effect seems reasonable and logical.

"But from the standpoint of the highest Reality or the true nature of things, we find that the (so-called) cause (of the subjective impression) is, after all, no cause".

So, the next step is to question the reality of perceived objects, effects or an "other". The higher knowledge and understanding of non-duality already declares the unreality or non-existence of sensed objects. It is explained that there exists nothing in the universe that truly exists. All material comes to an end. Entropy sees the end of all objects. The non-dual singularity alone exists.
Returning to our perceived 'cause' of the 'effect' of heat, as in a dream, neither truly exist. Within the first twelve verses of the Mandukya Upanishad we were shown that on cessation of dreaming, in the deep sleep state, no objects were encountered. The same as in the true 'state' of the cessation of the other three states, waking sleep, dream sleep and deep sleep.

26. The mind does not contact the object, and similarly indeed not the object appearance. And because the object again is non-existent, the object appearance is not different from it.

"The mind does not contact the object, and similarly indeed not the object appearance".

The unreality of entities or objects has been demonstrated earlier, a clay pot is really earth, a piece of cloth is really made of yarn, the yarn is really made of fibres, the fibres are parts of plants, the plants grow from the soil and so forth. What also needs to be understood is that it is Consciousness which is the substratum of existence, the medium through which evidence and knowledge are perceived, the one witness of being as it were. What also needs to be understood is that Consciousness which is the substratum of existence, the medium through which evidence and knowledge are perceived, the one witness of being as it were, this Consciousness does not actually directly contact entities.

"And because the object again is non-existent, the object appearance is not different from it".

Consciousness lights the mind which reports perceptions and entities. Further, the mind itself does not contact those same entities or objects. It has been clearly demonstrated in earlier verses of this Karika that objects perceived in the three apparent states of consciousness and mind are ultimately lacking in reality, all perceived phenomena are unreal it has been shown. This is true for the appearance of phenomena also, because appearance involves the object of light reflected from the object of material, a clay pot etc. Both the light and the pot are unreal. The light is energy from the sun, the sun is energy released from heat, heat results from nuclear reaction and so forth.

27. Ever in the three paths of time, the mind for all time does not contact the cause; how would there be its causeless false impression or, modification?

"Ever in the three paths of time, the mind for all time does not contact the cause"

From the truth or reality expressed in the previous verses concerning existence and reality, comes a deeper more subtle perception. Considering any or all of the three states of perceived consciousness, (waking sleep, dream sleep, deep dreamless sleep), what has been talked of or considered so far is the reality of phenomena, sensed or detected or perceived in those states. It has been stated and proved that such phenomena are ultimately unreal, that is empty of true existence; The intimation or assumption of which is that such impressions have thereforee been false. But the ultimate truth of non-duality, Advaita tells us that a singularity, The Absolute Self Alone exists. In truth this means that "other" objects such as clay jars have never existed in any form, even as reshaped earth, because such earth itself does not exist in reality. Because In reality, Absolute Consciousness alone Exists.

"how would there be its causeless false impression or, modification?"

Returning to the higher meaning talked of at the beginning of this verse, and considering that Consciousness alone exists, whatever arises in Consciousness cannot thereforee be wrong, it cannot be a mistake, it cannot be said that the seeing of a clay pot was wrong because there is no such thing as a "correct" clay pot in reality; So, whatever arises in consciousness is without cause or modification, because that conscious event alone exists; So, if the perception is of a clay pot that does not exist that perception in itself is uncaused.

28. Therefore, the mind is not originated, the mind perceivable is not originated either; those who perceive its origination, they verily perceive the foot prints of birds in the sky!

"Therefore, the mind is not originated, the mind perceivable is not originated either"

This verse, continuing from the insights of the previous verse declares that the very act of perception, acting as mind, is without origination.

"those who perceive its origination, they verily perceive the foot prints of birds in the sky"!

The mind that perceives is without origination and the act of perceiving is without origination because Consciousness alone Exists. Seeing origination, which does not exist, is the same as seeing the footprints of birds in the sky, which also do not exist.
The same applies to mind. Because one experiences mind, as it were, one imagines that mind was originated. But, origination itself does not exist. The verse finishes asking how can the non-existent come into existence as the non-existent, as footprints of the birds in the sky?

29. . The unoriginated is said to be originated, (in the opinion of disputants). But, non origination is its nature. There would not be under any circumstances, a change otherwise of one's nature.

"The unoriginated is said to be originated, (in the opinion of disputants). But, non origination is its nature".

Those who dispute the rigours of non-duality, Advaita, need to rely on the contradiction of the unoriginated eternal arising from origination.

"There would not be under any circumstances, a change otherwise of one's nature".

But, origination is refuted on the grounds that as it is the nature of existence to be without origination, that unoriginated nature could never change.

30. If the mundane world be admitted to be beginning-less, in order to support duality; Then, it would have to be eternal; So, there could not be the endlessness of Moksha or salvation, without a beginning.

"If the mundane world be admitted to be beginning-less, in order to support duality; Then, it would have to be eternal";

Concerning yet others who insist on the existence of duality; For this material world of apparent duality to be real, then this world would have to be beginning-less, because there is no other way duality could be existent.
This world, through its nature, projects a mundane bondage onto Atman.
If the bondage of this mundane world were in truth to be beginning-less, then this bondage would also have to be endless.
Therefore, the claims of the dualists, if true, would mean that Moksha, salvation from bondage could never be attained.

"So, there could not be the endlessness of Moksha or salvation, without a beginning".

If the dualists were to insist that, nevertheless, Moksha was achievable, then eternal bondage would have to become non-eternal; Further, eternal (beginning-less) Moksha would have to attain a beginning.
If the illogical situation described above were accepted and the caused or born or originated were to then be eternal that would mean that Creation itself was now eternal.

31. What is not at the beginning and at the end is so also in the present; existing things though similar to illusions, are noted as though real.

This verse is repeated from chapter 2 verse 6. But has relevance here dealing with the motivation of the dualists to churn basic logic to fit their beliefs.
Regarding the basic mistake of the dualists. At first, in one's early stages of life or learning there will be a natural assumption of duality. After all, the new mind will rely on and trust the reports of the senses, which themselves are dual and live in a world of apparent duality.

"What is not at the beginning and at the end is so also in the present"

Although an object has all the appearance of reality, it should be known to be unreal due to it's having a beginning and an end. So, if an object has no existence before the manifestation of its form; Then, subsequently after that form ceases to made manifest there remains no guarantee or evidence of its returning to manifestation, then its existence in between its appearance and its disappearance could not have been more substantial.

"existing things though similar to illusions, are noted as though real"

So, the name and form of an illusion sound and look real to a mind relying on the reports from the senses. But, it is easily shown that ones senses create false realities. Those who believe and accept duality are in error if they argue for their senses etc. in favour of reasonable logic.

32. Being possessed of a purpose in the case of the entities in the waking state is contradicted in the dream; thereforee, they indeed are traditionally known as unreal and nothing else on account of their having a beginning and an end.

This verse is repeated from chapter 2 verse 7. in relation to the unreality of the universe and liberation.

"Being possessed of a purpose in the case of the entities in the waking state is contradicted in the dream"

For example, one could, in the waking state eat a fulfilling meal then subsequently fall asleep. After falling asleep the previously satiated person may dream of being hungry and perhaps even dream of eating again. Upon waking up one would realise that he is not starved of food nor has he overeaten.

"thereforee, they indeed are traditionally known as unreal and nothing else on account of their having a beginning and an end".

At least one situation or purpose is unreal, and here it is the dream situation that is assumed to be the unreality. Because, that dream sequence, along with the events it contained are seen to have no reality lasting into our waking state. logic proves to us that all dream events could only have taken place within one own 'dream body' as it were.

33. All entities in dream are false on account of their perception within the body. Whence can there be the perception of existing things within this enclosed Brahman which is indivisible and homogeneous?

Gaudapada, accepting now, that the case for non-duality is properly established, now sets about logically revealing the deeper implications of non-duality, Advaita.

"All entities in dream are false on account of their perception within the body".

Dream entities are seen false due to the fact of not being present on awakening. They are known to have been impossibly within while sleeping. For example, one may dream of climbing a mountain. But, after waking it is seen that the mountain could not have existed within our body.

"Whence can there be the perception of existing things within this enclosed Brahman which is indivisible and homogeneous?"

Similar logic to the above dream can be applied to our waking experiences. Speaking in terms of non-duality, existence itself is an eternal singularity. It is necessary for an eternal singularity to be unchanging, (indivisible and homogeneous). As such, a singularity cannot 'contain' objects or separate existences. The conclusion of the above logic means that the so called 'waking state', the state we call reality, is in fact as unreal as the dream state

34. On account of the time required for the dreamer to experience travel by actually going there it is unwarranted; and further, when awakened everyone is not in that region which he had travelled to in the dream.

"On account of the time required for the dreamer to experience travel by actually going there it is unwarranted".

places apparently travelled to while dreaming are seen to be an impossibility on awakening due to the disparity between the time required for the dream journey and the actual time available during the dream.

"and further, when awakened everyone is not in that region which he had travelled over to in the dream".

The illusion and unreality of dream also becomes obvious when one is, say, dreaming of swimming in the sea but wakes up in bed at home.

35. Having conversed together with his friends etc., one when re-awakened does not attain to all that; and further whatever had been taken by one in the dream, one when re-awakened does not perceive.

"Having conversed together with his friends etc., one when re-awakened does not attain to all that".

While dreaming one can have a conversation with friends and family but after waking those same friends or family members will have no similar memory of such conversations.

"and further whatever had been taken by one in the dream, one when re-awakened does not perceive".

Further, if in a dream one picks a flower, that flower does not exist on awakening. This shows the dream objects to be false.

36. The body in the dream is again unsubstantial owing to the perception of another body as distinct from it; as the body, so all mind perceivable is unsubstantial.

"The body in the dream is again unsubstantial owing to the perception of another body as distinct from it"

The body in the dream is again unsubstantial owing to the perception of another body as distinct from it.

"as the body, so all mind perceivable is unsubstantial".

His conclusion, of course, will be that the body experienced in dream consciousness was unreal. But this verse also points out that whatever is perceived is done so through mind. Therefore, waking or dreaming perceptions both exist in mind and both are insubstantial. That is neither object, waking or dream object can be substantiated as real

37. Owing to the apprehension of objects in dream, being similar to that in the waking state, dream is fancied to have that waking state as its cause. And owing to dream having that waking state as the cause, the waking state is fancied to be real for him that is, the dreamer alone.

"Owing to the apprehension of objects in dream, being similar to that in the waking state."

A person, a sentient being in consciousness is aware of the apparent changing states of "his" consciousness. This sentient being after dreaming of his house awakens in the same house and assumes the house perceived in the waking state to be real and the dream house to be an unreal copy or memory or replay caused by his experience in the waking state.

"dream is fancied to have that waking state as its cause. And owing to dream having that waking state as the cause."

This verse now introduces an important observation. This awareness of a real house and an unreal house is only the awareness of that sentient being. That is this whole sequence of conscious awareness and perception is experienced by this one sentient being, there is no direct corroboration or sharing of perception with any "other" Consciousness.

"the waking state is fancied to be real for him that is, the dreamer alone".

Further to this important consideration are these following points. The "real" house of the waking state was assumed to be the cause of the unreal dream house. But, a "real" entity cannot be the cause of an "unreal" entity. The unreal cannot be brought into existence by the real. Or to put it another way, the non-existent (unreal) cannot be originated (caused, born) by the real (existent). So, we have a question of origination and reality. This is resolved when we return to the fact that this whole scenario of dream (unreal), origination (cause) and real (waking perception), was the perceptions or reports of the mind of this sentient "individual". There was and is nothing to substantiate the claims of cause, origination or reality of any of the object in any dream or waking states. The conclusion is thereforee that none of the objects or phenomena exist. There is an underlying truth to all this. That truth or realisation is that there is Existence Alone because there is this awareness, this consciousness of being. Basically "I" Exist. "I" or "this" Exist because there is this awareness of existing. But, in truth that is all that can be said with proof. So "I" Alone exist is the truth, and this is commensurate with the fact of non-origination, that the unborn eternal singularity alone exists. This Consciousness, this "I" is aware of "others" but these others are only sense or mind objects. "I" have no way of proving the existence of "others" other than via the senses that are part of this mind. The meaning of all of the above is that there is nothing that can be proved to have a reality, there is nothing that is real other than "I". As in a dream it is "I" alone, this Consciousness of mind that is the discriminator of real and unreal.

38. Owing to the production not being quite established, all is laid down as unoriginated. And there is no origination in any way of the non-existent from the existent.

"Owing to the production not being quite established, all is laid down as unoriginated".

This is the main purport here. Origination (birth) is not just unproven it has been shown to be non-existent, origination has never happened. Further, nothing having real existence can be found. That is, there exists nothing that is without cause or dependency other than Primal existence itself. Further it has been well demonstrated that all objects of perception are empty of true existence.

"And there is no origination in any way of the non-existent from the existent".

witness the clay pot as being simply earth in another form and so forth. The sensible conclusion is that because there is no origination in any way, that is again, there are no original objects. All objects are non-existent, they only appear to exist, they have an appearance in mind only.

39. Having seen the unreal in the waking state, one being deeply absorbed in (the reality) of it, sees the same in the dream; Further, having seen the unreal in the dream also, one when reawakened sees it not.

"Having seen the unreal in the waking state, one being deeply absorbed in (the reality) of it sees the same in the dream."

The fact of all objects that are detected by the senses or seen in mind, being unreal, does not prevent one from becoming convinced by them. Consequently, such object will be dreamt of as being convincingly real.

"Further, having seen the unreal in the dream also, one when reawakened sees it not".

Similarly, unreal dream objects, objects produced only in dream, are not reproduced in the waking state.

40. The unreal has not the unreal as its cause, likewise the real from the unreal as its cause. Likewise, the real has not the real as its cause; whence can the unreal have the real as its cause?

"The unreal has not the unreal as its cause, likewise the real from the unreal as its cause. Likewise, the real has not the real as its cause"

The non-existent cannot originate the non-existent.
Likewise the existent cannot be originated by the non-existent.
The existent is not originated by the existent (there being nothing that truly exists coming from a cause. Or, this one true non-dual existent is not an effect (of a cause).

"whence can the unreal have the real as its cause?"

How can the existent originate a non-existent? The meaning and conclusion is, that all possible cases of origination have been assessed and found to be untrue in reality?

41. As in the waking state, one through misinterpretation may come upon or, touch objects as real whose nature cannot be described as though real, similarly in dream, one perceives through false knowledge, objects which can exist only there alone.

"As in the waking state, one through misinterpretation may come upon or, touch objects as real but whose nature cannot be described as though real"

With the fact that there exists nothing in the universe that has any reality in truth, that is, all objects are empty of true existence; from this fact it also follows that, lacking true existence, there exists nothing that could ever, past, present or future be described as causal. Therefore, it follows that nothing has ever been caused.

"similarly, in dream, one perceives through false knowledge, objects which can exist only there alone".

Referring to our experience during dream, it is easier to see a clarification of the conclusions made above regarding the waking state. Because, the dream state is uncaused by the waking state both states stand alone.
One is meant to understand that what we easily accept about the dream state, regarding non-existence of entities etc. We need also to apply the same understanding to our perception of the waking state. That is, it also, is unreal.
Both dream and waking are without cause or effect.

42. By the wise (lit. the awakened) has been preached the doctrine of origination for those who contend that things exist in reality because of the perception of those things and of the prevailing etiquette, and who are ever frightened of the doctrine of non-origination.

"By the wise (lit. the awakened) has been preached the doctrine of origination for those who contend that things exist in reality".

This verse is stating that the wise teachers, the sages and Sruti would not deny those worthy aspirants who need to believe in birth or origination either due to their present lack of time to contemplate the subject due to their duties or due to their not being able to come to terms with the annihilation of the ego.

"because of the perception of those things and of the prevailing etiquette"

It can be witnessed in Upanishads such as the Brihadaranyaka Upanishad that through love and wisdom the Sruti shows knowledge and understanding to accord with all levels of ability and belief.

"and who are ever frightened of the doctrine of non-origination".

This is in order to support all and accompany and guide all to ultimate Self Realisation.

43. Who, on account of the perception of things, as though they are real go astray, in the case of those frightened of the doctrine of non origination, evils due to belief in origination would not be forthcoming; there the evil again if at all would be negligible (lit, small).

"Who, on account of the perception of things, as though they are real go astray".

It would seem this verse is confirming that the lack of understanding of this highest truth of non-origination and all of its implications would not prevent one from eventually contemplating the Absolute Self.

"in the case of those frightened of the doctrine of non-origination, evils due to belief in origination would not be forthcoming"

This means, the seeker that devotes themselves to a path may well, or almost certainly, fail to see the ultimate truth or implications of non-causality. This delay in realisation has many causes, one's duties in life, clinging to literal description in the scriptures, fear of losing individuality and so forth. But, nevertheless it is assumed that a devotee continues to seek truth.

"there the evil again if at all would be negligible (lit, small)".

One would not expect the evils of ignorance and duality to lead such aspirants to lose their way. Meaning, because the ultimate truth is all there is, searchers, can only suffer the minor evil of delay before their inevitable confrontation with truth.

44. As an illusion elephant is spoken of as real because of perception and of its ability to interact as expected, similarly things exist is spoken of as depicting a real state of things because of perception and of the fact of objects having the expected nature of such.

"As an illusion elephant is spoken of as real because of perception and of its ability to interact as expected"

It is further being explained that illusion objects, elephants etc. are simply accepted as being real, because the need to question such reality does not occur to the aspirant, because the aspirant perceives the vision of an elephant and his vision matches his expectations.

"similarly, things exist is spoken of as depicting a real state of things because of perception and of the fact of objects having the expected nature of such".

Just so in the so called real world, although, after examination illusions is seen due to them needing to have individual origination. But, this is not realised or understood by householder or lay aspirants who rely on their senses, which appear to report truth.

45. Origination appearance, moving appearance, and thing appearance all exactly in the same way are nothing but consciousness, un-originated and unmoving, free from material character, calm and without any dual.

"Origination appearance, moving appearance, and thing appearance all exactly in the same way are nothing but consciousness"

All events or perceptions take place consciously. The singularity of existence is absolute, and that absolute singularity is consciousness. Nothing is caused and nothing is an effect. There can be no movement in existence. All that has taken place, all that does take place, all that will take place, is known timelessly in consciousness.

This is confirmation and elaboration of the earlier statement that "I" Alone Exist. "I", that is "This" Consciousness is all that exists and this statement should not be modified in any way because it is literally the truth is what this verse, in the light of earlier verses is saying.

"un-originated and unmoving, free from material character, calm and without any dual".

This Consciousness is unmoving, it is primal and unoriginated and a Singularity. Nothing or no one else can come into existence so any such appearance of existence is nothing but consciousness displaying to "Self", or "I" all such appearances. This "I" this "Self" is not a total of "All" others because no "Other(s)" exist.

46. Thus, the mind is not originated; thus are the entities traditionally known as unoriginated; thus, those alone fully knowing the reality, are never subject to false knowledge.

"Thus, the mind is not originated; thus are the entities traditionally known as unoriginated"

The mind is ever unborn. Carrying forward the full meaning of earlier verses it can now be said that the mind in, consciousness is eternal.

"thus, those alone fully knowing the reality, are never subject to false knowledge".

One knowing this Absolute Reality, the true non-duality of consciousness alone, does not get misled by the world of duality as reported by the senses and so forth.

47. As, the shaking of the firebrand is with the appearance of straight, crooked etc., so the vibration of (mind as consciousness) is with the appearance of perception and perceiver.

"As, the shaking of the firebrand is with the appearance of straight, crooked etc."

As with the familiar effect of quickly moving a lighted stick or firework sparkler in circles or lines to form the illusion of a lighted circle or line.
Scribing a circle in the air with a glowing firebrand shows the illusion of that circle being a continuous form. That the form is an illusion is understood because we witness the form fade and we also witness the creation of the illusion.
The illusion is created by the sense of sight sending many reports of the fire, through time, as it appears around the form of the fire

"so, the vibration of (mind as consciousness) is with the appearance of perception and perceiver".

There is no lighted circle in reality just as there is no existence other than Consciousness which although unmoving moves as it were.
Consciousness, the singularity of existence, is knowledge (truth) absolute.
So, events, witnessed as it were, in consciousness is merely consciousness being both the witness and the event. The event, the knowledge that it is, is eternally known. At the time (as it were) of the event consciousness as mind witnesses the knowledge of the event.
There is no movement, consciousness is unmoving, but, all apparent change is eternally known in consciousness. Such apparent change can be witnessed as movement by consciousness as mind.
Unmoving it moves, as it were.

48. As the firebrand not moving, presents no appearance of a circle and remains unchanging. So is the consciousness as mind not witnessing, presenting no appearance, or change.

"As the firebrand not shaking, presenting no appearance is unchanging"

When the firebrand is still there is no circle of fire, this absence of a circle of fire is due to mind witnessing no change.

"so is the vijnana (consciousness) not shaking, presenting no appearance, unoriginated".

When the firebrand is still there is no circle of fire, this absence of a circle of fire is due to no witnessed change.
When consciousness is not presenting an appearance (object of perception, existence of other, etc.) as change then there is no perception in mind.

49. When the firebrand is in motion, the appearances do not arise from anything else; as a result of the firebrand remaining motionless, the appearances are not elsewhere other than the firebrand, nor do they enter the firebrand.

"When the firebrand is in motion, the appearances do not arise from anything else".

When the firebrand is being moved in patterns the (illusions of) patterns do not come from anywhere or anything else.

"as a result of the firebrand remaining motionless, the appearances are not elsewhere other than the firebrand, nor do they enter the firebrand".

When the firebrand is again still the (illusions of) patterns do not go anywhere else nor do they go into the firebrand.
The illusions of shapes that were experienced was the mind, which although in reality is presented from absolute knowledge and consciousness, suffers limitation of knowledge for the purpose of experience. The mind due to ignorance, as said, experiences delusions of its own reality.

50. The appearances do not get out from the firebrand, owing to their absence of the nature of a substance, that is, owing to their not being a substance; they would be just like that in respect of consciousness also, on account of the non-difference in appearance that is, appearances as such are the same by nature.

"The appearances do not get out from the firebrand, owing to their absence of the nature of a substance, that is, owing to their not being a substance".

It is being explained that they do not get out or come from the firebrand because they are not in fact a substance in nature. Further, the appearances of shapes etc do not "get out" of the firebrand because they are not a substance in nature. The illusion of shapes are seen by mind because mind erroneously applies its own limited knowledge to produce what it believes it should see.

"they would be just like that in respect of consciousness also, on account of the non-difference in appearance that is, appearances as such are the same by nature".

This lack of substance of the appearance of fire patterns is being similarly identified with consciousness. Consciousness is not a substance, but it is the knowledge of all that was, is could be or is going to be. That is, the firebrand can be all illusions, but they are of no substance. Consciousness can be all illusions, but they are of no substance.

51. When the mind-consciousness is verily vibrating, the appearances do not arise from anything else; as a result of non-vibration, they the appearances are not elsewhere other than there, nor do they enter mind-consciousness.

"When the mind-consciousness is verily vibrating, the appearances do not arise from anything else".

When consciousness is vibrating, that is displaying creation, that appearance of creation (or this appearance of creation) comes from nowhere else. The highest reason for this, is that this event exists as knowledge only, and it is that knowledge "displaying or vibrating" as the consciousness that it always is.

"as a result of non-vibration, they the appearances are not elsewhere other than there, nor do they enter mind-consciousness".

Whilst consciousness of mind, as it were, is completely at rest (non-vibrating) the appearance of creation is nowhere else. Nor has the appearance of creation entered consciousness.

52. experiences of creation do not get out from the consciousness of mind owing to their absence of material substance, because of the absence of the relation of cause and effect, they are ever incomprehensible.

"experiences of creation do not get out from the consciousness of mind owing to their absence of material substance".

The appearance of creation is just that, all events, creation etc. have no material reality, they exist as knowledge as consciousness only. because, as in the case of the fire patterns, they have no substance.

"because of the absence of the relation of cause and effect, they are ever incomprehensible".

53. Substance may be the cause of substance; And, a category other than substance, of a category other than substance, assuredly. The nature of a substance or the nature of some other category is not reasonable in the case of beings or selves.

"Substance may be the cause of substance; and a category other than substance of a category other than substance assuredly".

Only something of substance can be the cause of another substance is being restated here as support for this statement on beings or 'our'-selves.
For example, consider the firebrand patterns, lacking any substance they could not logically be the cause of anything having substance. One may theorise and invent some other substance that might for example cause another theoretical substance, such a case is allowed so as to proceed to the purpose of 'selves'.

"The nature of a substance or the nature of some other category is not reasonable in the case of beings or selves".

Even those that argue for a cause of a phenomena which appear to have substance, must accept it is stated, that it is only logical to admit that selves or persons (as distinct from form) are not caused by consciousness or mind, these having been established as lacking any substance.

54. Thus, entities are not originated from the mind; the mind also for the matter of that is not originated from entities. Thus, the wise enter into that is, hold to the doctrine of non-origination of cause and effect.

"Thus, entities are not originated from the mind; the mind also for the matter of that is not originated from entities".

The logic, which has been fully interrogated above, is that Consciousness Alone exists. Consciousness is not a substance; Consciousness is the timeless Absolute and is thereforee immutable. Mind is of the Absolute and is not the cause or effect of any external object nor is mind itself caused by any external object.
It has been demonstrated that nothing external to consciousness, or the Absolute, or Self, or God exists. All forms or entities are held or exist as knowledge within consciousness

"Thus, the wise enter into that is, hold to the doctrine of non-origination of cause and effect".

Without the existence of a "causer" or the existence of an "effected" there can be no origination of cause or effect. Consciousness alone is this very existence.

55. So long as there is the obsession of cause and effect, so long is the uprising of cause and effect; when the obsession of cause and effect ceases to exist, there is no uprising of cause and effect.

"So long as there is the obsession of cause and effect, so long is the uprising of cause and effect"

We take the term "obsession with cause and effect" to mean the seeing of cause and effect to be a reality. Cause and effect are assumed by most to be the nature of existence. This assumption goes hand in hand with the acceptance of the reality and birth or origination of objects and phenomena.
If I believe I have been created as an individual with the ability to alter or create a flow of events, then I see only duality. An understanding through duality imagines fears and desires. Living a life that relies on creating maintaining and gaining, vibrates the knowledge giving the experience of mind desiring its own self-preservation, an ignorant mind that cannot let go of its own mistaken reality; Consciously maintaining itself with cause for a continuing conscious experiencing of cause and effect

"when the obsession of cause and effect ceases to exist, there is no uprising of cause and effect".

When originality is seen and realised to be illogical, then the proper implications of cause and effect will be understood and so seen to be non-existent. It then follows That cause and effect will not figure in one's understanding so divine discrimination will become clarified.
Through the seeing of the higher truth and implications of non-duality mind can let go of the unreal and move into greater consciousness.

56. As long as there is the obsession of cause and effect, so long the worldly existence is prolonged; when the obsession of cause and effect ceases to exist, one does not attain to worldly existence.

"As long as there is the obsession of cause and effect, so long the worldly existence is prolonged"

All knowledge, that is knowledge absolute, exists in the form of consciousness. The conscious mind that only seeks to use cause and effect to further its own desires limits itself to a material understanding of duality. The mind limited to only seeking that knowledge which will reinforce its own existence will continue in the material cycle of cause and effect, because that mind fears any knowledge that might diminish its own standing.

"when the obsession of cause and effect ceases to exist, one does not attain to worldly existence".

The mind that senses some unreality or sees the need for higher purpose is the mind that opens to higher knowledge. The higher knowledge of non-duality and the singularity of consciousness absolute exists and is eternally available. The mind that attains this knowledge is the mind that is now freed from ignorance and attains to higher existence.

57. Everything is originated on account of empirical experience, thereforee indeed what is so originated is not eternal or, permanent. Everything characterised by the nature of existent is unoriginated, and thereforee there is no annihilation.

"Everything appears originated on account of empirical experience, thereforee indeed what is so originated is not eternal or, permanent".

There will still be some who, having carefully followed the above progression to this higher knowledge, may now still be in need of reminding or confirmation.
There is this summation, as it were. If we were to return our thoughts and awareness to this "real world" as it were. We see clay pots, babies being born, mountains and moons and so forth. All of this is accepted as evidenced through the experience of our senses and as confirmed by our peers.
But, what we also see, especially in our more contemplative times, is that all these things will come to an end. A braver mind sometimes follows this logic through to the conclusion that actually there is nothing here with any permanence. From the realisation of impermanence, the wise devote themselves to understanding this situation.

"Everything characterised by the nature of existent is unoriginated, and thereforee there is no annihilation".

The wise seek for what is true. Gaudapada here demonstrates for us that the only true existence is eternal and is unchanging. This eternal existence is due to the fact that it is without beginning and is thereforee without end. Further, this existence is non-dual. The awareness of "this" in consciousness is a timeless singularity.
Degradation and end are a transient experience, they arise as knowledge in consciousness only.

58. The entities which are spoken of as originated, they are not originated in reality. Their origination is comparable to illusion; that illusion too does not exist.

"The entities which are spoken of as originated, they are not originated in reality".

The entities that are granted existence due to the assumption of origination and cause and effect are without true existence in reality due to the error of seeing origination and so forth.

"Their origination is comparable to illusion; that illusion too does not exist".

This is likened to an illusion but it is pointed out that illusion itself has no true existence either, ("I" Alone Exist).

59. As from a seed made up by illusion, is originated a sprout constituted of it illusion, that sprout is not eternal, nor again liable to annihilation; so likewise, the scheme in respect of entities.

"As from a seed made up by illusion, is originated a sprout, also an illusion. That sprout is not eternal nor again liable to annihilation".

Both seed and sprout are illusory, this has been stated. The illusory sprout, being unreal will not be eternal, immortal. But then again, that illusory sprout, being unreal is not subject to death and destruction.

"so likewise, the scheme in respect of entities".

In the case of entities, people, as it were, it has been demonstrated that they to lack true existence, they are material and illusory. Having no true birth, they will have no true death.

60. The designation of eternal and non-eternal is not significant when all entities are unoriginated; where words (lit. alphabet, letters), do not function (lit. exist), discrimination is not spoken of there. That is, cannot be described as existent or non-existent.

"The designation of eternal and non-eternal is not significant when all entities are unoriginated"

Such descriptions or labels as eternal or transient are words relative to creation only. That is, the words themselves do not exist. This verse adds that discrimination has no place in the non-existent because there is nothing to discriminate between. This will be understood better if one were to consider the fact of Consciousness Alone Existing. Consciousness, Absolute Knowledge, means Truth and Reality Alone Existing. This will be understood better if one were to consider the fact of Consciousness Alone Existing. Consciousness, Absolute Knowledge, means Truth and Reality Alone Existing.

"where words do not function (lit. exist), discrimination is not spoken of there. That is, cannot be described as existent or non-existent".

The Jivas or 'selves' being unoriginated, as in consciousness without beginning, cannot be described in words. Words relate to what is knowable, the unoriginated is known off, but is not itself knowable.

61. . As in dream, the mind through Maya moves, having or, presenting the appearance of the dual so in the waking state, the mind through Maya moves, having or, presenting the appearance of the dual.

"As in dream, the mind through Maya moves, having or, presenting the appearance of the dual"

Again, the dream state is our useful object of reference. Here the mind gives the impression of duality of things. The mind, cognises within this illusion of duality, cause and effect, believes it can describe what it does not realise is indescribable.

"so in the waking state, the mind through Maya moves, having or, presenting the appearance of the dual".

This illusion of duality and cause and effect and so forth is part of the same illusion in the waking state as in dream state. The ignorant waking mind is also incapable of describing the ultimate truth of unoriginated consciousness.

62. In dream, the nondual mind again has the appearance of the dual, no doubt about it; similarly, in the waking state, the nondual mind again has the appearance of the dual, no doubt about it.

"In dream, the nondual mind again has the appearance of the dual, no doubt about it"

The seeing of duality is the error that occurs in both the dream state and the waking state. Even the wise will fail to fully 'get' the Absolute with words. The seeker needs to remember this when trying to understand higher truth from words.

"similarly, in the waking state, the nondual mind again has the appearance of the dual, no doubt about it".

It follows, due to the fact of both dream and waking states being cloaked in the same unreality of ignorance, there is no relief from material illusion.

63. The variety of creatures born of various material substances, as seen by the dream beholder moving about in dream, always beholds, as being located verily in the ten quarters, have no existence other than the mind of the dreamer.

"The variety of creatures born of various material substances, as seen by the dream beholder moving about in dream"

All of the creatures of the world however born, are seen by the dreamer to be always in their worldly settings.

"as well which the dream beholder moving about in dream",

and any other creatures that may be perceived in dream

"always beholds, as being located verily in the ten quarters, have no existence other than the mind of the dreamer".

So, as stated here, whatever creature is seen in dream, only ever inhabits "the ten quarters", that is they are only ever in an environment that has been seen to be unreal, impermanent due to having a beginning. Therefore, they can only exist as an illusion in the mind of a dreamer.

64. they are all capable of being seen only by the mind of the dream beholder; they do not exist apart from it the mind; So, likewise, this mind capable of being seen only by it, the mind, is fancied to be the mind of the dreamer beholder alone.

"they are all capable of being seen only by the mind of the dream beholder; they do not exist apart from it, the mind"

The mind which dreams of the creatures is the only mind noted to be aware of the dream.

"So, likewise, this mind capable of being seen only by it, the mind is fancied to be the mind of the dreamer beholder alone".

This mind is the only mind that is aware of the creatures. The creatures in fact do not exist apart from this mind that perceives them. Therefore, that mind must be the mind of the dreamer alone.

65. The whole variety of beings, born of eggs, moisture, perspiration etc. which the waking one, moving in the waking state, always beholds as being located verily in the ten quarters.

"The whole variety of beings, born of eggs, moisture, perspiration etc. which the waking one, moving in the waking state"

This very same set of circumstances and events that occurred in the dream of the previous verse 64. Are now to be repeated except this time the perceiving mind is said to be in the waking state.

"always beholds, as being located verily in the ten quarters".

That is, creatures and so forth moving in the known environment of creation (the ten quarters) are perceived by the waking mind only.

66. . they are all capable of being beheld only by the mind of the waking one; They do not exist apart from it, the mind; So likewise, this capable of being seen only by it, the mind, is fancied to be the mind of the waking one.

The situation of the waking mind is the same as the mind in the dream state. That is, it is only this perception of phenomena that causes the belief of owning a mind that can report external reality or truth. In fact, the reported phenomena are non-existent, they are not true, just as in the dream it is only a mind that stores an event.

67. They both (the mind and the being) are capable of being perceived by each other; Then what is it that is real? Nothing is the answer. Both, void of characteristics, are perceived by their thought itself.

"They both (the mind and the being) are capable of being perceived by each other; Then what is it that is real?"

The perceiver and perceived are both just events in consciousness; That event might be a 'mindful' event, but neither mind nor jiva exist before or after the event. This is the same 'mind event' that reports and stores memories and "proof" of individuality. But there is in fact nothing of real existence.

"Nothing is the answer. Both, void of characteristics, are perceived by their thought itself".

No events and no memory only the faculty of Consciousness as apparent thought which provides consciousness of the non-existent events or phenomena.

68. As a dream made creature is born and also dies, so likewise, all these creatures are and also are not.

"As a dream made creature is born and also dies"

A dream creature can be born, live and die in a dream, this is understood. That the dream had a perceived existence in a dream, but it did was not perceived to have a real existence in hindesight.

"so likewise, all these creatures are and also are not".

It is in the dream but is not in "reality".

69. As a Maya made creature is born and also dies, so likewise, all those creatures are and also are not.

"As a Maya made creature is born and also dies"

Through illusion, a man can appear to be born live and die.

"so likewise, all those creatures are and also are not".

That was the illusion but in reality it was not so.

70. As a creature created by supernatural power is born and also dies, so likewise, all those creatures are and also are not.

"As a creature created by supernatural power is born and also dies"

If one were to witness a magical illusionist project the image of a being, without doubt that being never truly existed and it without doubt it will cease to appear to exist.

"so likewise, all those creatures are and also are not".

But the reality is that although even these creatures have the appearance of existence they do not exist. The idea appeared, then it did not.

71. No creature whatever is born; no origination of it exists or, takes place. This is that highest truth where nothing whatever is born.

"No creature whatever is born; no origination of it exists or, takes place".

This is the highest truth because from the proper understanding of its reasoning, all else is understood. All previous verses above have covered all possible support for empirical existence. All apparent existences have been examined and found to be unreal in reality.

"This is that highest truth where nothing whatever is born".

There is nothing that is original or actually exists. The fact of nothing within Creation having true unoriginated existence and immortality is due to the fact of there being no true birth.

72. This duality, involving the perceptible and perceiver or subject-object relationship is the mind vibration itself; the mind is unrelated to the object; thereforee, it is glorified as eternal and without attachment.

"This duality, involving the perceptible and perceiver or subject-object relationship is the mind vibration itself"

In this reality of Advaita, Non-Duality, there exists a singularity alone. As stated in this verse the duality of the perceiver and the perceived does not exist. The appearance or experience of duality is, as explained here, simply the mind (consciousness) in action (that is knowledge in action) providing all experience.

"the mind is unrelated to the object; thereforee, it is glorified as eternal and without attachment".

This mind has in reality no contact with or relation to any external object or phenomena. Further, all apparent phenomena, itself, lacks true existence.
Mind is found to be unoriginated and unattached, as such it is identical with the Absolute.

73. What is on account of the imagined phenomenal experience, that exists not in reality. It may exist in accordance with the phenomenal experience accepted in other schools of philosophy, but it exists not in reality.

"What is on account of the imagined phenomenal experience, that exists not in reality".

It is recognised in this verse that some believe or accept duality and consequently believe the reports of their senses. That is, they believe in the reality of objects and phenomena, they believe these objects have true existence and claim to have scriptural evidence to support their belief.

"It may exist in accordance with the phenomenal experience accepted in other schools of philosophy"

The delusion of duality persists in such schools of belief only because once a person accepts duality, thereforee does not question it, then all the delusions that arise from duality go unchallenged; This is especially so when pupils are not encouraged to challenge.

"but it exists not in reality".

This verse insists all such objects are empty of true existence. They do not exist in truth, this truth has been thoroughly and critically examined here

74. What is even unoriginated on account of the imagined phenomenal experience is not unoriginated in reality. But that same is held to be originated by the phenomenal experience established in other schools of philosophy!

"What is even unoriginated on account of the imagined phenomenal experience is not unoriginated in reality".

Simply put, words are not sufficient to describe the Absolute, this has been said.
To describe the Absolute as unoriginated is to assume the existence of origination as a relative comparison. Origination is only seen in the delusion of duality. Words themselves only developed from within this same delusion of duality with its acceptance of duality.
So, having a culture of origination and subsequently discovering origination does not exist the once deluded now switch to "unoriginated"; But, there never was such a state, in truth, as originated. So, the term and meaning "unoriginated" cannot strictly exist.
The best words can do in talking of the Absolute is to pass on an idea.

"But that same is held to be originated by the phenomenal experience established in other schools of philosophy!"

In Reality the Primal Eternal Singularity bears no reference in terms of words or duality or non-duality. The Self "IS" (devoid of attributes).

75. there is persistent adherence to the originated or unreal, or, in the other schools of philosophy there is persistent adherence to the non-existent; Duality exists not; having just understood the absence of the dual, he is not born again, being without a cause for being born.

"there is persistent adherence to the originated or unreal, or, in the other schools of philosophy there is persistent adherence to the non-existent"

The difficulty of relinquishing duality is seen. The world of duality is accepted or value is attached to the non-existent, even though such objects do not exist in reality.

"Duality exists not; having just understood the absence of the dual, he is not born again, being without a cause for being born".

It is understanding this realm through the illusion of duality that encourages one to believe in the need to stay here and finish the work. On becoming conscious of the ultimate unreality of this realm one wakes up, as it were, and is not born again.

76. When one does not get, that is, become associated with causes, superior, inferior or middling, then the mind knows higher consciousness. In the absence of any cause, whence the effect?

"When one does not get, that is, become associated with causes, superior, inferior or middling, then the mind knows higher consciousness"

The Realised one remains detached from all material phenomena and worldly considerations. Through his higher understanding of the true nature of objects and non-duality the mundane world has no attraction for him.

"In the absence of the cause, whence the effect?"

Cause has been proven not to exist other than in the realm of untruth. When the realiser of non-duality ceases the conscious desire to cause objects of desire then the realiser will not desire or need rebirth.
With the mind (consciousness) not moved by worldly causes there will be no effects, no bondage, no desiring which leads to rebirth. Even a desire to do good deeds is a desire and bondage to this illusory realm, albeit a higher cause, if not performed with the higher consciousness of non-duality, it will cause a rebirth of sorts.

77. The non-evolution or the state of absolute knowledge of the mind, which is itself unborn and free from causal relation, is absolute and constant. Everything else is also equally unborn. So, what is true of the mind is true of everything else as well For, all duality is merely an objectification of the mind.

"The non-evolution or the state of absolute knowledge of the mind, which is itself unborn and free from causal relation, is absolute and constant"

Mind exists as knowledge absolute. The absolute is eternal and immutable (non-evolving).
When considering birth, death, ignorance, enlightenment, liberation and so forth; It should be remembered that all of these events are a matter of mind which is a matter of unchanging absolute knowledge, uncaused, unborn and eternal.

"Everything else is also equally unborn. So, what is true of the mind is true of everything else as well For, all duality is merely an objectification of the mind".

This is because the mind also appears as everything else, or, everything else is also mind.
So, all events, true or illusory, dual or non-dual, caused or uncaused, immortality, entropy and so forth; Is merely the eternal absolute knowledge of the Absolute Atman, God, Brahman. All events are objectifications of the eternal mind in reality.
So, birth, rebirth, liberation all exist as knowledge pertaining to that mind objectification experience.

78. Having thus understood the absence of causality, not finding any another separate cause, one secures the state which is void of grief, free from desire and free from fear.

"Having thus understood the absence of causality, not finding any another separate cause".

It has been shown to us above that the knowledge that enables liberation exists eternally. The understanding that desires worldly knowledge also exists eternally. But, as said the knowledge that causality has no truth in reality exists so higher knowledge can be experienced

"one secures the state which is void of grief, free from desire and free from fear".

Having the higher knowledge that enables the experience being free from desire, or for that matter being free from the ignorance of duality one will be free from all fear.

79. That mind, owing to its persistent adherence the non-existent objects continues to further objects; having verily realised the absence of a real object, he turns back, without any attachment.

"That mind, owing to its persistent adherence the non-existent objects continues to further objects"

The consciousness of mind that was attached to and desired the worldly would seek through that same understanding rebirth to continue its (imagined) existence.

"having verily realised the absence of a real object, he turns back, without any attachment".

The Realised mind in consciousness sees all attachments and desires as the mirage that they are. This liberated Consciousness then turns back to Its Self, seeing nothing else of truth.

80. Thus, the state of him, or the mind, freed from attachment and not active, is verily unmoving. That is indeed the province of the Enlightened. It is ever the same, unoriginated, free from the dual.

"Thus, the state of him, or the mind, freed from attachment and not active, is verily unmoving".

The mind is Him. He Jiva, person etc. only "knows" or exists through mind. Mind is a knowledge in the Absolute (knowledge). Through the knowledge that is deluded, through the unseeing (clouding) of higher knowledge (truth) the mind is moved, as it were). Through the relinquishing of untruth and the attainment of true knowledge the objectified mind becomes falls still and remains as Absolute consciousness, Brahman, God.

"That is indeed the province of the Enlightened. It is ever the same, unoriginated, free from the dual".

That is, the realised being is unmoved by worldly considerations and has access to the stillness and truth that is the Absolute Self.

81. Unoriginated, free from sleep, free from dream, it is self-luminous. This reality indeed is illuminated once for all owing to its fundamental nature.

"Unoriginated, free from sleep, free from dream, it is self-luminous".

This is the description, (in ultimately inadequate words) of existence, of the Absolute, of God, of Brahman. Unoriginated it is eternal. Knowledge Absolute is all that can ever be known thereforee it is luminous in its entirety, there is nothing else. Because the Absolute is eternal it means that this existence is unchanging, unchangeable. This existence doesn't undergo change through sleep or dream.

"This entity indeed is illuminated once for all owing to its fundamental nature".

This entity is existence itself; It is not an entity; it cannot be contained in a thought or description because it is all these. Its nature is all that is knowable, as knowledge it lights itself, it is also the knowledge of light and understanding.

82. That Lord, by the apprehension of some object or other again, is continuously covered over or concealed. That Lord is only uncovered with difficulty.

If this truth of non-duality with its practical implications were easier to realise then the world would know by now. There have been the sages and scriptures throughout the civilisations, all leading to this highest truth. But, with the illusion of duality comes fear. Fear does not allow the normal mind experience or heart to open up. The fear that arises through duality causes the need for self-protection, fear causes the need to control others, fear causes the need to invent gods, to imagine important work to achieve and so forth. All this builds complicated social structures into which the dual mind can find purpose. Those structures, by the very resilience they need for survival, will not easily accept higher knowledge which doubts their importance. The few, by grace, find the strength to let go and suffer insecurity to attain higher knowledge and realisation.

83. Childish persons fails to know It by endowing it with attributes, such as existence, nonexistence, existence and non-existence and absolute nonexistence, derived respectively from their notion of change, immovability, combination of both and absolute negation.

The seeker for truth, the aspirant, not having memory of the Absolute Self, and lacking the maturity for disciplined study, grasps at knowledge and words to form a picture with which to identify this Divine goal. Not knowing which words or directions are true, owing to not developing proper discrimination, this aspirant carries conflicting information and has no steady insight to lead him back home.

84. These are the four alternative theories, regarding the nature of the Lord, through which it is always covered. By whom, the Lord is seen as being uncontaminated by these, He is omniscient.

"These are the four alternative theories".

To remind us, the four alternatives being :- existence, nonexistence, existence and non-existence and absolute nonexistence. Basically, any argument denying non-duality that is without foundation, and to date there is no argument for duality that makes sense.

"regarding the nature of the Lord, through which it is always covered".

How can the mind that seeks the highest truth get to that truth whilst looking through the untruth of unrealistic theories?

"By whom, the Lord is seen as being uncontaminated by these, He is omniscient".

A basic understanding of the unknowable should at least realise that the eternal must be without attributes.
As stated, he who is not blinded or confused by the unreal can see higher truth.

85. Having attained to complete omniscience, the state beneficial to a Brahmana, nondual, not amenable to any beginning, middle and end, what more than this does one yearn for?

"Having attained to complete omniscience, the state beneficial to a Brahmana, nondual, not amenable to any beginning, middle and end."

When the knowledge imparted within this Karika and Mandukya Upanishad becomes a realisation to a wise person it is stated here that person attains a state of complete omniscience, all knowing.
There is a saying among the wise "know the one thing to know all". The one thing is non-duality, Advaita. Through the proper understanding of non-duality, the truth of all that exists becomes plain. Timeless eternity, existence without a beginning, thereforee without an end, so logically without a middle

"what more than this does one yearn for?"

The realised being, seeing the truth of all things sees no lasting value or reality in worldly objects. For the realised this existence has only the reality of a play, a drama.
There would not even remain a desire to carry out any worldly or scriptural rituals?

86. This discipline of the Brahmanas indeed is spoken of as the natural calm and control owing to the nature itself being controlled. Knowing thus, one should attain to calm.

"This discipline of the Brahmanas indeed is spoken of as the natural calm and control owing to the nature itself being controlled. Knowing thus, one should attain to calm".

The Realised having no desirous use for the senses rest in the natural calm of the Absolute. The progress of the student studying the scriptures involves many practices. There are practices for mind control, concentration, relinquishing desires, gaining humility and so forth. These practices are to bring the student as close to experiencing the nature of the truth as possible in order that they will eventually recognise it for themselves.
The state of realisation is the knowing, without doubt, of non-duality. When one truth is seen, untruth naturally ceases to exist. The knower of this truth rests, there exists nothing in this realm to move the realised.

87. The dual, with the object and with its perception, is recognised by Vedanta as practical in the waking state; the dual without the object and with its perception is also recognised as subtle practical in the dream state.

The previous verse described the realised state attained by the student of Advaita.
Although the cause, effect, subject, object beliefs are seen as unreal in Advaita, non-duality; Vedanta and the scriptures "recognise" the practical effects of this unreality, in both waking and dream states experienced by those studying the scriptures.

88. The dual without the object and without its perception is traditionally known as the third state, deep dreamless sleep which is Knowledge, the object of knowledge, and particularly the knowable; These three are always proclaimed by the enlightened.

Again, referencing the above, Vedanta and its wise adherents consider what is knowable. The three states described throughout the scriptures and studied in detail here contain all that is knowable in our empirical realm, although the state of dreamless sleep, the third state, is beyond our experience.
The conclusion is that, by utilising what is knowable through the three states, the wise proclaim the truth. Those that believe in duality fail to utilise purely what is knowable.

89. Knowledge and the three-fold knowable, being known gradually or, one after the other, one of high intellect, the knower, attains realisation and spontaneous knowledge of all things in this life and everywhere.

Again, through adherence to the way of the Vedas, the truth of existence is revealed.
It is confirmed here that to know the three states of being, described in the scriptures, is to attain to all knowledge.
Within the three states all knowledge is knowable. considering the three states through A, U and M; A is the waking state merging into U the dream state and finally the A and the U both merge into M, the dreamless state. The Mandukya Upanishad, describing the states, guides the intellect to full understanding.

90. The four things to be known first are: the thing to be abandoned, the thing to be realised, the things to be attained to and the thoughts to be rendered ineffective Among these four, the three things, excepting what is to be realised, the Supreme Reality, exist only as imaginations.

"The four things to be known first are: the thing to be abandoned, the thing to be realised, the things to be attained to and the thoughts to be rendered ineffective".

Our physical or empirical experience of the sensual world, in the waking or dream states should be known as false. Being false in their entirety all work or reference to these should be abandoned because nothing can be revealed there in the search for truth.
It should be understood early on that thoughts arising from duality, fear, hatred desire, aversion, etc. are based on ignorance and untruth. These thoughts should be avoided because higher truth cannot be seen through the clouds of fear.
Wisdom through intellectual capacity needs to be acquired to aid discrimination to arrive at ultimate truth.

"Among these four, the three things, excepting what is to be realised, viz., the Supreme Reality, exist only as imaginations".

Ultimately, the absolute alone exists. All else is an illusion. Upon the realisation of non-duality even the pursuit of knowledge or wisdom is seen as futile. The previous need to control thought arising from duality disappears as the dual mind disappears. Knowing the truth of the Absolute singularity of existence one no longer sees reality in the material realm; One attains to all through the nature of non-duality.

91. . All entities should be known as naturally beginning-less like the sky. In the case of Jivas etc., no multiplicity indeed of any kind anywhere exists.

"All entities should be known as naturally beginning-less like the sky".

Considering these Entities; these are the entities that are known as mind. Mind is knowledge alone in Absolute consciousness as knowledge. This is existence itself and is by nature without beginning and without end. This is the much-repeated conclusion of the wise here.

"In the case of Jivas etc., no multiplicity indeed of any kind anywhere exists".

The Absolute is a singularity, homogenous and immutable. This is the totality of existence. There is not more than one.
Our material experience of "others" is just that, an experience, a dream, an illusion.

92. All entities by nature itself are ever self-effulgent and are immutable by nature. One who knows this is self-sufficient in knowledge, and is capable of securing immortality.

"All entities by nature itself are ever self-effulgent and are immutable by nature"

It is being states that all souls without exception are by nature the light of Consciousness. Every sentient being, all persons without exception are the very light of consciousness itself. This effulgent state is the true nature it does not have to be attained in any way is the meaning.

"One who knows this is self-sufficient in knowledge, and is capable of securing immortality".

The being who realises that this truth is naturally within and searches within will attain to Self-Realisation and immortal freedom. With self-realisation comes all knowledge
One implication being, is that those who believe immortality can be gained through acquisition, either through empirical knowledge or possessions will not realise the Absolute that way.

93. . All entities indeed are eternal peace by nature, unoriginated, blissful by nature itself, always the same and non-different. The entities are Atman, unoriginated, sameness and purity itself.

"All entities indeed are eternal peace by nature, unoriginated"

All entities or Jivas are identical to the Absolute. The Absolute exists as Truth, Consciousness and Bliss; This is the state of existence. The knowledge that is Jiva rests as that Absolute.

"blissful by nature itself, always the same and non-different. The entities are Atman, unoriginated, sameness and purity itself".

What exists as Atman, exists as Jiva, identical and pure.

94. But there is indeed narrow mindedness in the case of those who engulf themselves in a world of difference. Those who hold the doctrine of separateness descend down to differences. Therefore, they are traditionally known as narrow minded or, pitiable.

"But there is indeed narrow mindedness in the case of those who engulf themselves in a world of difference".

Referring to those covered with the ignorance and fear of duality, it is fear that produces a narrow mind. It is the closed mind that, on apprehending the displacing of its fondly held knowledge, moves deeper into their false understanding so as to protect themselves from unease.

"Those who hold the doctrine of separateness descend down to differences".

Duality produces desire and attachment. Such people feel fear that they are incomplete, they imagine in their ignorance that they need to gain something to complete themselves. They work deeper into the material reinforcing their belief in duality.

"Therefore, they are traditionally known as narrow minded or, pitiable".

Such are the ones seen to move around displaying aggression or arrogance in order to enhance their power in the world. In reality such people lack true self confidence and are pitiable due to the effects of their ignorance it is said.

95. On the other hand whosoever attains to the highest wisdom of the unoriginated, who would be firm in their convictions, they are indeed those of high knowledge in the world. The world in general however does not delve into it, ordinary men cannot understand.

"On the other hand, whosoever attains to the highest wisdom of the unoriginated, who would be firm in their convictions, they are indeed those of high knowledge in the world".

The world, or its populations in general are made up varying skills and levels of educational achievements. There are different accumulations of different types of knowledge, all indicating intellects of some note.
Speaking from the understanding of the illusory nature of this existence, the accumulation of knowledge that is as transient as this illusion is not seen as worthwhile or as relevant as the knowledge obtained through the realisation of the non-dual Absolute, whatever the status of the realised one may be.

"The world in general however does not delve into it".

This highest knowledge is not known of or sought after by most worldly people.
Ordinary men, understanding only duality, get overtaken by the material. For a mind to see any relevance or need to understand higher truth it would have to relax its hold on the common illusion. The delusion and fear from duality are a great barrier to most.

96. knowledge as consciousness is admitted to be itself unborn. This knowledge is the essence of all entities. This knowledge is regarded as not crossing over to the unoriginated entities; as the knowledge does not cross over, it is thereforee proclaimed to be unconditioned, or without attachment.

"knowledge as consciousness is admitted to be itself unborn. This knowledge is the essence of all entities".

The Absolute exists as knowledge which is consciousness. This Absolute existence is itself without origination, unborn.
The Absolute, knowledge as consciousness is the essence of all entities. This is accepted.

"This knowledge is regarded as not crossing over to the unoriginated entities; as the knowledge does not cross over, it is thereforee proclaimed to be unconditioned, or without attachment".

This knowledge does not "cross-over" to, and is not a property or effect of, unoriginated entities or Jivas; Or, anything else for that matter. Knowledge is the immutable existence; It remains unattached to anything. There is not anything else that exists apart from Knowledge (truth) and Consciousness.

97. The slightest idea of variety or mutability entertained by the ignorant prevents their comprehending the unconditioned unborn Absolute.

The reality of being unoriginated and eternal necessitates being eternally immutable. The immortal can undergo no change whatsoever. The slightest change ever, to an entity means it is not now and never was eternal, immortal. This is an essential truth.
The mind, in its contemplation of the Absolute, that can consider any change whatsoever, is a mind that is still firmly veiled.

98. All entities, Jivas, are eternally free from bondage or veil, they remain naturally unsullied; they are enlightened as well as liberated from the beginning. Yet the Leaders and wise speak of Jivas realising (ultimate truth).

If the Jivas or entities or minds are immutable knowledge as consciousness Absolute, having the nature of Atman, why is there the need to realise ultimate truth?
The Absolute is unmoving and unchanging. Knowledge absolute is, as the same, unmoving and unchanging. The Jiva, as knowledge absolute is unmoving and unchanging. Knowledge is all that ever was, all that is, all that will ever be. There exists the knowledge of ignorance. There exists the knowledge of enlightenment. There exists the knowledge of experience. Unmoving, there exists the knowledge of movement. Unchanging, there exists the knowledge of change. Unmoving, unchanging, all experience exists as knowledge.

99. The knowledge of the eternal enlightened one, does not cross over into the entities; all entities likewise do not cross over into the knowledge, this has not been declared by Buddha.

"The knowledge of the eternal enlightened one, does not cross over into the entities"

It has been well established and often stated that the Truth of Existence is the Reality of the Absolute Singularity of the Primal Consciousness and Knowledge Alone.

"all entities likewise do not cross over into the knowledge"

The important thing to grasp here is that we are talking of traditional knowledge; this is not knowledge gained from existence itself. This is the knowledge that enabled existence, existence did not enable this knowledge. It is a consequence of the above, but it has also been well established by this Karika that all entities and all of Creation are without true existence.

"this has not been declared by Buddha".

It has been well established by this Karika that all entities within Creation are but the vibrations of knowledge as Consciousness, that is to say, all phenomena are consciousness and knowledge displaying to consciousness and knowledge. It has been well established and properly explained in this Karika that the Knowledge of the object, the object of knowledge and the knowable are One, a Unity. This Unity is Primal Consciousness and Knowledge Absolute. Advaita. This verse confirms that due to the entities being non-existent in reality they do not have the validation of their own Knowledge. Being non-existent they have no original Knowledge. They in fact are non-existent due to the fact that they are empty of original (origination) knowledge. The ultimate meaning here is that nothing within Creation has been caused or originated either from original Knowledge (The Absolute Self) or any other cause. Finally this verse declares that apart from the Primal Consciousness and Knowledge Nothing else comes into existence, Apart from the Primal Consciousness and Knowledge no other knowledge arises whatsoever. It is claimed by the Karika that Gautama Buddha, at least, omitted to declare this observation.

100. Having realised the state, difficult to see, very profound, unoriginated, sameness, self effulgent, without multiplicity, we salute it to the best of our power.

"Having realised the state, difficult to see, very profound, unoriginated, sameness, self confident, without multiplicity",

Having realised the state, difficult to see, very profound, unoriginated, sameness, self effulgent, without multiplicity.

"we salute it to the best of our power".

Here ends the Fourth Chapter in the Gaudapada Karika

Finally,   as a footnote,   may we offer this for consideration?
The scriptures state that as above so below.   With all situations in nature there is an efficiency,   there is ultimately nothing unnecessary or totally wasteful that occurs.   Considering that in Consciousness all knowledge and all possibilities are already existing,   that is all is known.   For what would be the need to actually bring this knowledge into material existence?
What ever needed to happen?