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Gaudapada Karika Chapter 3. with Advaita, Non-Dual, Commentary

THIRD CHAPTER Gaudapada Karika

This chapter further seeks to reveal the reality of Eternal Absolute Existence and Non-Duality by showing any reference to origination or birth to be erroneous.

1. Dharma (Jiva) associated with devotion arises when Brahman is regarded as having been born.  Prior to birth,  all is unborn;  therefore the Dharma,  Jiva,  is traditionally known as pitiable.

"Dharma (Jiva) associated with devotion arises when Brahman is regarded as having been born."

When a 'person', being or Jiva experiences his birth into the universe he understands himself and 'his' consciousness as unique, this is due to Jiva consciousness limited to the waking or dream 'states'.
This Jiva regards itself as being non-existent prior to its own birth. With the understanding of 'his' existence being his own possession and his continuing life a reward for 'his' virtues, he attributes his being to a benign higher Brahman. 'He' then proceeds to love and worship this higher Brahman or god, seeking to maintain its benevolence.
This is duality. Me and the Lord, me and all else, as it were.

"Prior to birth, all is unborn"

We understand that The Mandukya Upanishad sought to explain the true eternity of this one existence as being covered or hidden by the experiencing of three states. Also, Gaudapada's Karika is and has been explaining existence itself, this very existence, as being without cause, immutable and without end. The meaning is, nothing came into existence so therefor nothing can or will go out of existence. There is the existence of the one, non-dual Absolute alone. This all-encompassing statement is supported throughout all the Upanishads.
The meaning is, prior to your birth experience you existed as unborn. All eternally exists, as knowledge Absolute; born, manifest, unborn, or unmanifest.
Being born or becoming manifest is merely an experience of the one non-dual immutable Absolute consciousness within Maya.

"therefore the Dharma, Jiva, is traditionally known as pitiable".

It follows from the above that to not realise one's identity with the one true existence of knowledge as consciousness is to be blind to the truth. Further, to imagine various deities and gods to provide some purpose in life, then endow your gods with super powers, is deficient, or pitiable.
It is pitiable or not enough to follow a Dharma and assume righteousness gains favour and protection with these imagined gods.

Traditionally also then, because it is a duality, they are pitiable in themselves for both their illogical and unquestioning clinging to such falsehood, and they remain pitiable or deficient in themselves due to being trapped within their delusion of duality. But, in non-dual reality what can pity and what can be pitied?

2. I shall therefore speak of the non pitiableness which is without birth,  maintaining sameness throughout,  so that anything supposed as being born all around is not really born.

"I shall therefore speak of the non pitiableness which is without birth, maintaining sameness throughout"

The timeless Absolute is without pitiableness due to lacking nothing and being all things for all time. There exists none other to pity or be pitied. Absolute is all of existence itself, or, all this is the one divine Absolute.

"so that anything supposed as being born all around is not really born"

That which is without birth will also be without death, eternal, the non pitiable one. In this non-dual reality One alone Exists which we refer to as the Absolute. This Absolute being eternal, immutable without change is without beginning and without end. The beginningless Absolute is unborn and alone Exists so it follows there is no true birth. The appearance of birth is due to Maya (Maya is illusion or the veiling power of the Absolute by which it manifests the world).

3. Atman like the Akasa rises up indeed in the form of Jivas (individual souls),   like spaces enclosed by earthen jars,  and in the form of Aggregates,   bodies etc.   like earthen jar etc.  This is the illustration in the matter of birth or,  origination.

"Atman like the Akasa rises up indeed in the form of Jivas (individual souls)"

The appearance of birth of individual bodies is of name and form only. Within the play of Maya there is the phenomenon of senses, perception and so forth. Through such mechanisms the unborn Self experiences Its-Self. We have heard in the previous chapters how all forms are empty of reality, that is because there true existence is held as the non-dual Absolute.

"like spaces enclosed by earthen jars, and in the form of Aggregates, bodies etc. like earthen jar etc".

This verse is illustrated by the example of the clay pots. Each individual clay pot exists in name only because in reality they are all from the same earth or ether (Akasa), they are all actually clay, which itself, as all thing is formed from the ether of Absolute knowledge which could take any form. In this case the clay takes the form of a pot and is a pot in name only. When a new pot is made or born it is just another name for the same reformed earth, not truly the birth of a new entity in its own right.

"This is the illustration in the matter of birth or, origination".

Further, each pot encloses the same space, All the pots are only dividing the One space. Likewise all bodies seen as individuals are of the same material and are only dividing the One true existence, The Absolute Self.

4. As the earthen jar etc.  being dissolved,  the spaces etc.  are dissolved in the Akasa,  so are dissolved the individual souls here in Atman.

"As the earthen jar etc. being dissolved, the spaces etc. are dissolved in the Akasa",

If all the clay pots were to be broken the space they apparently enclosed and the space that is everywhere would be unchanged, the pots can rise up from the earth and dissolve back into the earth but space remains unchanged.

"so are dissolved the individual souls here in Atman".

Likewise with the forms of all beings. These forms, these individual names appear to be born, come into being and pass, but in truth they are all of the One Absolute Self. There is nothing that has true individuality or seperation from the non-dual Absolute.

5. As when one jar content is connected with dust and smoke etc.  not all jar contents are associated with them,  so are the individual souls with happiness etc.

"As when one jar content is connected with dust and smoke etc. not all jar contents are associated with them",

Of the many clay pots that have been formed from, and within the one ether, as it were, of existence, none will have identical contents. Therefor all pots will be seen as individual.

"so are the individual souls with happiness etc."

All persons or souls will for a while, or a life experience, contain or have within their forms a different balance of sense perceptions desires, memory, understanding, impediments and limitations. These give the appearance of the existence of an individual.

6. in the various cases indeed,  form,  function and name do differ,  but there is no splitting up of the Akasa;   so the upshot in respect of the individual souls.

"in the various cases indeed, form, function and name do differ,"

Due to name, form, and sense perception there is the appearance of individuality. This seems the way of both the forms of the clay pots and the forms of persons.

"but there is no splitting up of the Akasa;"

But, the reality of the clay pots is that they were formed from the ether of existence and they 'contain' only the ether of existence. Also, the pots are separated from each other only by the ether of existence.

"so the upshot in respect of the individual souls".

It can be seen then, that the forms, or bodies, or beings of persons are all made from the same non-dual Akasa or ether or substance of existence.

Therefor, as with the clay pots, individual souls or people are all made up from this same ether. Individual traits are also developed from and within this same ether of non-dual existence. Further, these people that are in essence this very ether are all separated or connected within this one ether.

7. As the Ghatakasa (jar content/space) is no transformation or portion of the Akasa,  similarly is the individual soul always no transformation or portion of Atman.

"As the Ghatakasa (jar content/space) is no transformation or portion of the Akasa,"

Considering again the clay pots each apparently keeping their contents (Ghatakasa) or air or sky, as it were, apart from the sky or space which is outside of the pot.
We say apparently, because although the inside of the pot appears different to what is outside, in reality the whole of the pot and the space inside is all held in the space which is all this. That is, a pot in the sky is held in the sky. The pot and its space inside has not transformed the sky, nor has it portioned it in any way. As the pot moves through the sky or space that space is unaltered.

"similarly is the individual soul always no transformation or portion of Atman".

The sky is used here as a symbol of the Absolute. The sky is unchanging, and all encompassing. So to, it is being explained, is this singularity of Absolute knowledge as consciousness, which is this existence itself.

Within this existence forms appear. Those forms appear to have individual content. But, as the pot within the ether or space or sky, so is the individual within the Absolute consciousness or Atman.

Form, individuality etc. are just experiences within Maya, within consciousness Absolute.

8. As the sky becomes to that is,  in the opinion of the children,  soiled owing to impurities,  similarly Atman also becomes to be,   in the opinion of the non wise,  soiled owing to impurities.

"As the sky becomes to that is, in the opinion of the children, soiled owing to impurities,"

The Absolute, Atman, God, although described by the wise as indescribable (due to being unknowable) is here being likened to the sky or the ether, for the sake of an explanation.

The sky or ether itself cannot be seen because it has no material existence in itself. The sky or ether is only granted existence due to an optical illusion such as blue, grey, soiled or clear etc.

Now, only those with an immature ignorance of nature would believe a blue or any other type of sky really exists.

"similarly Atman also becomes to be,   in the opinion of the non wise,  soiled owing to impurities".

The impurities in question here are the defects we encounter that blight 'our' life experiences, such as illness old age and death, or the effects of 'our' actions, good or bad.

Although the Absolute Atman has been defined as unknowable and indescribable the wise can tell us what it is not.

Gaudapada is explaining that we are misled through our limited senses and ignorance, due to maya, into believing we are our individual material forms.
Our true being is the immutable Absolute Atman which remains the unchanging ether or sea of knowledge as consciousness which is the enabler and the witness to all so called individual experiences.

9. In death and verily in birth,  in going and coming as well,  in remaining in position,  in alt bodies,   Atman is not dissimilar to the Akasa.

"In death and verily in birth, in going and coming as well, in remaining in position, in all bodies,"

Continuing with the explanation of the non-duality of the Absolute Atman through what it is not. It is stated here that the non-dual Atman is not dissimilar to the Akasa.

Addressing the misconception of duality where people see themselves and others as separate existences due to separate experiences of birth and death along with following different paths in their lives.

It can be seen by all that this Akasa or ether or space within which all these experiences take place remains unchanged by all the births and deaths, or all the comings and goings. If we accepted that the Akasa is not increased or diminished by the changes we see through our senses, then Gaudapada claims we can imagine the Absolute Atman to exist like that.

"Atman is not dissimilar to the Akasa".

The above explanation is designed to enable the realisation that death or change is illusion on the unchanging substratum of consciousness or the Self or Atman. Like all clay pots, if they were to be dissolved then the ether within which they existed would remain unchanged.
Just so, as all we 'bodies' come and go with 'our' apparent births and deaths the one non-dual reality of who we really are remains timelessly unchanged.

10. All aggregates are set forth by the Maya of Atman,  like dream.  ln respect of their superiority or equality everywhere,  there does not exist any proper ground which would enable us to prove that the samghatas are real.

"All aggregates are set forth by the Maya of Atman, like dream".

The Mandukya Upanishad has demonstrated that our world of so called transitioning 'states' is controlled or cloaked by a Maya of forgetting and ignorance. As in a dream all seems real within that state but is seen to be unreal from the waking state.

"ln respect of their superiority or equality everywhere, there does not exist any proper ground which would enable us to prove that the samghatas are real".

If this material realm of duality is indeed unreal, then how has this unreality been achieved?  Gaudapada explains that although the aggregate or sum of all our sense organs (samghatas), inform us that what is reported to mind is real, there exists no proof of the superiority of our perceptions.
The Mandukya Upanishad, as said has shown us that what we at times accepted as true was later shown to be false. Conversely, what has been proved is that there exists nothing within duality which is everlastingly real.
That is, We can prove that all of our senses report objects that have no lasting reality. We cannot prove that any of our senses report anything that has eternal existence.

11. The sheaths,  essence etc.  that are indeed expounded in the Taittiriya Upanishad of them,  the supreme Jiva is clearly shown up as Atman,  like Akasa.

"The sheaths, essence etc. that are indeed expounded in the Taittiriya Upanishad of them,..."

The Taittiriya Upanishad describes the human body or form as being made up of five sheaths. The outer sheath is our gross body made of food and the inner four sheaths being our mind, energy, discernment, and our bliss of existence. These are said to give us our assumed qualities of individuality.
So, earlier our physical form had been likened to a clay pot, a physical individual form by appearance but merely having the same inside as all that is outside.
That is, in terms of existence being the ether or Akasa, wherever the pot exists or goes or comes in the Akasa, or here the described five sheaths go or come, the Akasa remains the same.

..."the supreme Jiva is clearly shown up as Atman, like Akasa".

The appearance of individuals existing and moving within creation is the illusion because this existence or space is itself the projection of the Absolute self. Whatever further objects or beings that appear to exist on top of, or in that space are as clay pots or balloons floating in the air. Here, the sheaths themselves, although performing the function of a human form are an illusion or Maya.

We can sense and interact with the sheaths of ourselves and others, but we have proved the lack of true existence of all sensed objects. What truly eternally exists is the non-dual Atman, not seen by any sense but known to exist because of the qualities of existence itself, without beginning, timeless and without end.

12. In the Madhujnana,  that is,  Madhuvidya chapter in the Brihadaranyaka Upanishad, in the various or,  in each of the pairs (described as Adhidaiva and Adhyatma) is shown up the Highest Brahman,  as Akasa is shown up in the earth and in the belly itself.

"in the Madhujnana, that is, Madhuvidya chapter in the Brihadaranyaka Upanishad, in the various or, in each of the pairs (described as Adhidaiva and Adhyatma) is shown up the Highest Brahman,"

The Madhu-Vidya Br. 2.5.v1-14 also known as the Honey doctrine because it describes mutual benefits within Creation like the honey and the bee, or the flower and the bee.

"as Akasa is shown up in the earth and in the belly itself".

The meaning being that what appears mutual, that is a duality, is really One, Advaita. The honey and the bee are in reality The Self. Creation does not oppose itself, it is of mutual benefit because it is a unity. As the Akasa or Space is in the earth and the belly the Self is the true substance of all Creation.

13. That the identity of Jiva and Atman without any difference, is praised and variety or multiplicity is censured that is indeed rational only thus, by assuming that Jiva is the creation of Maya.

"That the identity of Jiva and Atman without any difference, is praised and variety or multiplicity is censured"

This refers to the being that considers himself to be his body or his soul or any combination of separateness. This includes the belief that "I" exist and also "God" exists. Referring to scriptural authority Gaudapada is saying that those who understand that the Absolute or God or Brahman is all things (non-dual) is to be praised (confirmed as correct by the scriptures). Those that see themselves as separate from others, that is have an understanding limited to duality, do not see the truth in the scriptures and are thus censured.

"that is indeed rational only thus, by assuming that Jiva is the creation of Maya".

Considering the above assertion that those who see separateness or duality are wrong. Gaudapada is explain that this is actually rational because the seeing of duality is caused by Maya. Maya is illusion or a 'not seeing' brought about by a conscious forgetting which cloaks higher truth.

14. What separateness of Jiva and Atman prior to creation, has been declared, (in the scriptures dealing with existence before and after the manifestation of the universe), that is figurative, referring, as it does, to the state to come; to regard it as having the nature of the primary sense, indeed does not fit in.

"What separateness of Jiva and Atman prior to creation, (in the scriptures dealing with existence before and after the manifestation of the universe)"

This verse is alluding to any scriptural references of jiva and Atman, that is, the referring of them in terms of duality i.e. as being separate existences. Particularly prior to the creation of the universe with its more obvious illusions of duality.

"has been declared, that is figurative, referring, as it does, to the state to come".

In answer to the apparent use of words in the scriptures that seem to describe or imply the existence of a duality. It is here said to be figurative and for the purpose of description only. To take any such reference as having a primary or literal meaning would be illogical.

"to regard it as having the nature of the primary sense, indeed does not fit in".

Gaudapada explains, to take any such descriptive words or explanations found in the scriptures as having a primary or literal meaning would be illogical.

The above verse describes how a person of ignorance, that is, a person who only understand duality can read the scriptures (as different to studying them) and can maintain an understanding limited to duality.

15. The creation which has been authoritatively mentioned otherwise (within the scriptures) by illustrations of earth, iron, sparks etc, that is a device for the grasping of the true position; no difference whatsoever between Jiva and Atman exists.

"The creation which has been authoritatively mentioned otherwise (within the scriptures) by illustrations of earth, iron, sparks etc, that is a device for the grasping of the true position."

Referring again to scriptural descriptions of Creation having proceeded from a duality of The Absolute and a lower Brahman and so forth, this verse is restating that those description are mere devices for setting up the situation where explanations could be grasped, to enable words to convey a meaningful understanding.

"no difference whatsoever between Jiva and Atman exists".

It is again restated that duality does not exist. All individual souls are in reality the One Absolute Eternal Self.

16. There are three fold stages of life, having low, middle and excellent powers of comprehension; this devotion or worship is prescribed for the benefit of those (who are not yet enlightened), out of compassion by the sruti.

"There are three fold stages of life, having low, middle and excellent powers of comprehension"

This verse acknowledges the different levels of intuition, understanding, perception, discrimination or awareness, any or all of which figure at times in Self Realisation. It is being explained how these varying stages or levels are understood by the Sruti so this is why the scriptures include descriptions of rites, rituals and elements of duality in order to relate to all levels of understanding.

"this devotion or worship is prescribed for the benefit of those (who are not yet enlightened), out of compassion by the sruti".

The meaning here is that these variations of statements should not cause conflict in interpreting the scriptures but that the higher understanding should emerge grasping the higher meaning, the truth of the Sruti. When that truth is Realised the descriptions designed to encompass all aspirants will not cause confusion. But, it should be noted that those seekers who try to gain understanding through the machinations of the mind alone, will encounter apparent contradictions in the scriptures.

17. The dualists are obstinately fixed in their laying out of the conclusions of their enquiries; they contradict one another; this (philosophical doctrine of Advaita Vedanta) does not conflict with them.

"The dualists are obstinately fixed in their laying out of the conclusions of their enquiries"

The dualists are those who accept the universe as seen through their senses. Seeing many different forms, the dualists accept as obvious that people and object each have their own individual existences. Without any further enquiries the dualists cannot get from words alone the primal non-duality of existence.

"they contradict one another; this (philosophical doctrine of Advaita Vedanta) does not conflict with them".

The seeing and believing of duality inevitably leads to conflict. Through seeing 'another' as separate therefor unknown, fear arises. Two separate existences would not have the same ultimate goal.
The understanding of non-duality, Advaita, knows that ultimately the destiny of all beings is the full realisation of our unity with the eternal Absolute, God or Brahman.

18. Nonduality is indeed the highest reality; duality is spoken of as its outcome or, modification. For them (the dualists), duality exists in both ways (that is with the Absolute and with the universe); therefore, with that Dvaita (duality) this Advaita (non-duality) does not conflict.

"Nonduality is indeed the highest reality; duality is spoken of as its outcome or, modification".

The statement "non-duality is indeed the highest reality" is based on the scriptural highest truth that The Absolute/Self Alone Exists. This Self being Absolute is unchanging and complete. Where there is the perception of duality there will always be that that is incomplete because non-duality is the whole or highest truth. Or, because non-duality is known to be the highest truth, then only seeing duality means that truth has been cloaked or masked (modified) through ignorance.

"For them (the dualists), duality exists in both ways (that is with the Absolute and with the universe); therefore, with that Dvaita (duality) this Advaita (non-duality) does not conflict"

There will always be the illusion of that to be desired, the present state will always need to lead to a completeness but through duality completeness is unachievable. From Non-Duality can be imagined duality, that is duality can be superimposed on the Non-Dual substratum. But with the perception of duality Non-Duality cannot be imagined, that is Non-Duality, unity, is not imagined on the substratum of duality, two.

"therefore, with that Dvaita (duality) this Advaita (non-duality) does not conflict".

Non-Duality encompasses all so conflicts with none. It should be remembered that these statements do not say that there exists a choice between Non-Duality and duality. Non-Duality is the Reality. It is merely being shown how this truth is infinitely more desirable than the unreality of duality. it is due to living in ignorance of Advaita that all problems arise.

19. This unborn (therefor immortal and timelessly unchanging) indeed becomes modified or different through Maya (alone), not otherwise under any circumstances. If indeed it were to be modified in reality, the immortal unborn (Absolute, god, Brahman) would become mortal! (Clearly impossible.)

"This unborn (therefor immortal and timelessly unchanging) indeed becomes modified or different through Maya (alone), not otherwise under any circumstances".

That the primal singularity of Existence is the one reality, the ultimate truth, is being restated here. This primal Singularity of existence has the logic of being unborn, without origination and therefore Eternal. It is only due to Maya that there can be the appearance of duality.

"If indeed it were to be modified in reality, the immortal unborn (Absolute, god, Brahman) would become mortal! (clearly impossible)"

But it is being said that if the reality were the other way, and duality was the normal state then immortality could not exist because to be immortal, eternal, one has to be unchanging, immutable, because that that changes has to have origination, a beginning. By accepting that eternity exists one has to accept that the primal entity is without origination. logic dictates that this will be a singularity. There would not be two "existences". Therefor duality is the delusion or Maya not the other way around, non-duality or Advaita is the logical highest or only truth of existence.

20. The disputants (those believing in duality) wish to prove the origination of the entity which is verily unoriginated. How indeed can an unborn and therefore immortal entity undergo any change and therefor pass on to mortality?

"The disputants (those believing in duality) wish to prove the origination of the entity which is verily unoriginated".

It is being said that those who cannot conceive of non-duality, those who see, accept and argue for duality would also have to accept origination of Existence. That is, something being born from nothing!

"How indeed can an unborn and therefore immortal entity undergo any change and therefor pass on to mortality?"

This would mean that eternity does not exist and this is illogical after the fact of existence itself. For the Divine Absolute to be immortal, that Absolute must be timelessly unchanging. The Absolute does not change or become mortal or anything else.

21. The immortal does not become mortal, nor likewise the mortal immortal. There would not be under any circumstance a change otherwise of a beings nature.

"The immortal does not become mortal, nor likewise the mortal immortal".

To those that believe in duality or that there is an immortal deity and us mortals. Then they would need to believe that a primal entity, i.e. an immortal, becomes mortal. But that would have to mean it was not immortal in the first place.

"There would not be under any circumstance a change otherwise of a being's nature".

Likewise, 'That' that is mortal does not have the qualities of the immortal because the immortal does not change, so one cannot change to unchanging, as it were.

22. He for whom (that is, in whose opinion) an entity immortal in its own nature, goes to mortality, how will the immortal of his that is, admitted by him artificially made (subject to artificial effort), remain changeless or, unmoving?

"He for whom (that is, in whose opinion) an entity immortal in its own nature, goes to mortality"

Addressing the person (he for whom) that could believe immortal could change to mortality; Then that opinion/person would also believe immortality could be attained. That is, (his) mortal could become immortal!

"how will the immortal of his that is, admitted by him artificially made (subject to artificial effort), remain changeless or, unmoving?"

That being so, the question is asked "how could you artificially make something, that is change something into something else, and claim that from then on it would be eternally unchanging and unmoving? Clearly this could not be so.

23. In the matter of being created, whether from the already existent, or from the non- existent also, the Sruti mentions both these views equally i.e. supports both the views. What is associated or, fortified with logical reasoning and ascertained, holds true, not the other.

"It has already been noted and explained in verse 16 above how the Sruti out of compassion for all aspirants starts its teaching from different levels of peoples understanding, consequently this teaching may at times appear to contradict itself".

It has already been noted and explained in verse 16 above how the Sruti out of compassion for all aspirants starts its teaching from different levels of peoples understanding, consequently this teaching may at times appear to contradict itself.

"What is associated or, fortified with logical reasoning and ascertained, holds true, not the other".

consequently this teaching may at times appear to contradict itself.

"What is associated or, fortified with logical reasoning and ascertained, holds, not the other".

As said in verse 16 it is the higher understanding that comes through the clarified reasoning of the more enlightened that should be accepted as the higher reality. There is no need to see conflict. The progression to higher understanding is a way of the sruti.

24. And from the Sruti text "No multiple here", "Indra by means of Maya", as well from the Sruti text "He being unborn appears born in many ways (only) through Maya

"And from the Sruti text "No multiple here", Indra by means of Maya..."

This verse reminds us that the higher truth of Non-Duality is in fact stated clearly in the transcendent teaching of the Sruti. That is Non-Duality, Advaita "No multiple here,

"as well, from the Sruti text "He being unborn appears born in many ways through Maya",

This means the seeing of this Self in duality or multiplicity is due to Maya alone.

25. Again, from the denial of origination (in the Isa-Upanisad), origination is barred out. By (the Sruti) who possibly would produce this Atman? the cause of origination is barred out.

We are still resolving the apparent conflicts between duality and non-duality found in the scriptures, with the intention of explaining that non-duality is the real truth of existence. Referring to the Isa-Upanishad :-

"Again, from the denial of origination (in the Isa-Upanisad), origination is barred out (by the Sruti)".

The Isa-Upanishad teaches that through correct disciplined practice the student can pass beyond the limited understanding of duality and mortality to the transcendent realising of non-duality and non-origination.

"By (the Sruti) "who possibly would produce this Atman" the cause of origination is barred out".

Again, directly quoting from the Isa-Upanishad, the question of logic is asked 'who could bring about or cause the very first thing to exist?' Clearly nothing can be first before the first, as it were. Therefor the thing of existence has to be timeless, without origination.

26. As the Sruti passage "Not this Not this" denies or, conceals, all by the reason of the incomprehensibility of Atman, the unborn Atman shines forth.

"As the Sruti passage, "Not this Not this"

The Sruti passage quoted here is from the Brihadaranyaka Upanishad 3.9.26. The quote "Not this Not this"

"denies or, conceals, all by the reason of the incomprehensibility of Atman"

Meaning 'that' which we have been describing as unborn and without origination, that non-dual being of immortality is 'Not this' that can be seen or sensed by any of our physical means and 'Not this' which is within our ability to comprehend at all.

The meaning here is that we can (mistakenly) see duality, but we cannot see the fact of non-duality. Meaning that although the Existence of the eternal un-originated is known of, that non-dual entity remains incomprehensible.

"the unborn Atman shines forth".

So, Atman or the Absolute which alone exists, is Not This material existence, Not This that can be percieved by any physical means.
the Absolute Self (the unperceivable) alone remains. ('shines forth').

27. The birth of the existent is indeed reasonable through the illusion of Maya, but not in reality. He who thinks or is of the opinion, that birth of the existent is a reality, he would have to admit, indeed the already born is born!

The previous verses have proven through logic that this existence is a non-dual unity due to being unborn. Now, this verse explains why this means that nothing new actually comes into existence, and that this means there is no true birth.

"The birth of the existent is indeed reasonable through the illusion of Maya, but not in reality".

The unity of the Primal existence of the eternal Singularity, the Absolute, means that Existence Alone is Absolute. That Truth means there is no further true birth. There cannot be another new existence.

"He who thinks or is of the opinion, that birth of the existent is a reality"

The perception of entities coming into existence or being born is accepted through the reasoning of Maya. That is, entities that are perceived coming into being are declared through the process of logic and the understanding of Maya to be ultimately unreal.

"he would have to admit, indeed the already born is born!"

He who believes birth produces a new existence does not realise the difference between true existence (immortal) and the illusion of existence (mortal). He who realises the primal existence of the unborn but still denies that all this is an illusion of Maya, then he must admit to believing that the immortal unborn is now continually reborn!

28. The birth of the non existent either through or in reality is assuredly not reasonable; the son of a barren woman is not born either in reality or through Maya even.

Gaudapada deals here with a possible argument that says all of existence is unreal. But Gaudapada logically explains that nothing, not even the unreal, can come from nothing.

"the son of a barren woman is not born either in reality or through Maya even".

As with the example of the Son of a barren woman, a logical impossibility (or we would have the existence of the non-existent)

"As through Maya the mind in dream vibrates into the appearance of two (grahya and agrahaka)"

The reality of non-duality appearing as many senses and sense objects (duality) through the illusion of Maya remains the only logical truth

29. Through Maya the mind in dream vibrates into the appearance of two subtle (subject and object) So also, through Maya the mind in the waking state vibrates into the appearance of two gross (subject and object).

These 'states' of waking and dreaming have been central to the Mandukya Upanishad. There, it was explained or purported that we only accept the dream state as being real while being under the ignorance of sleep, until we compare it to the waking state. Here Gaudapada describes the waking state as also being unreal and only seen as real through ignorance caused by the illusion of Maya.

30. In dream again, the nondual mind is appearing as dual, no doubt about it; and similarly in the waking state, the nondual mind is appearing as dual, no doubt.

"In dream again, the nondual mind is appearing as dual, no doubt about it"
"and similarly, in the waking state, the nondual mind is appearing as dual, no doubt".

Consciousness is the single reality of existence. Consciousness is non-dual. Mind working knowledge which is non-dual consciousness is limited through Maya to its own desires and duality.
Through Maya mind, although supported as knowledge absolute as non-dual consciousness experiences states and change and duality. Waking dreaming deep sleep are all ultimately unreal, is the meaning here.

31. All this duality whatsoever, comprising the movable and the immovable, is perceivable by the mind; when the mind has indeed become non mind, duality is assuredly not experienced.

"All this duality whatsoever, comprising the movable and the immovable, is perceivable by the mind"

The further considerations of the primal unity of existence being knowledge absolute as consciousness means that duality does not exist. Further consideration leads to the fact that the error of the perception of duality occurs in the mind only.

"When the mind has indeed become non mind, duality is assuredly not experienced".

The state of deep sleep is also the state of non-mind, this is said because there is no recall or memory of mind after returning from that state. Not even duality is experienced there. The true state of non-duality is the singularity of consciousness alone. Further, even when mind moves towards non-mind, as it were, by being brought under the control of divine discrimination, the mind then becomes simply an obedient servant or a tool, then the error of the perception of duality is sensed through intuition.

32. When the mind does not imagine owing to the comprehension of the truth about Atman, it goes to the state of non-mind; it is without cognition in the absence of the cognisable.

The mind, when not controlled through higher discrimination will assume the role of the master. All senses report to the mind, the uncontrolled mind builds its own picture of the world and reacts accordingly. The being of higher awareness can watch the mind and through divine logic can see the errors and flaws of the mind alone.
The wise being, through cultivated higher awareness realises the higher truth of non-duality and through negation of untruth stills the mind.

"When the mind does not imagine owing to the comprehension of the truth about Atman",

The mind of the Realised being is stilled from the workings of discursive thoughts, which are fed through the physical senses only.

"it goes to the state of non-mind"

The thoughts that are centred on itself and that try to assume full understanding and responsibility for its own existence or ego are purged from mind by higher cognition of reality.

"It is without cognition in the absence of the cognisable".

The higher purified intellect now guides the understanding and the being's awareness is now of the reality of Non-Duality.

33. They assert the Brahman free from imagination and unborn as being not different from the knowable. Brahman is the knowable, unborn and eternal. Thus, is made known the unborn by the unborn.

It is stated throughout the scriptures that God, Brahman or the Absolute is Truth (knowledge) Consciousness and Bliss. Therefore, as the very nature of knowledge is what is knowable, the being of absolute knowledge is knowable. It is said by the Sages that to know the One Self is to know all things.

"They assert the Brahman free from imagination and unborn as being not different from the knowable".

To be free from imagination means to be free from false knowledge. The Primal (unborn) Absolute, God or Brahman, is Knowledge, is Consciousness Absolute. The meaning here is the Absolute is knowledge (truth) Itself. The Absolute is not different from knowledge. All knowledge is the Absolute.

"Brahman is the knowable, unborn and eternal".

The establishing of the knowledge the eternal existence of that non-dual Absolute has been at the core of the Mandukya Upanishad. This Absolute is attainable through the realisation of that Knowledge of The Eternal unborn Absolute. To attain that One alone is to become that Unborn One Alone, to Attain that Unity is to attain all knowledge.

"Thus is made known the unborn by the unborn".

To regain unity with the unborn Absolute is to become one with that Absolute Knowledge. To realise your true being as the Unborn Absolute is for the Unborn to reunite with the Unborn.

34. The procedure of the mind completely controlled and free from imagination, endowed with discrimination has to be known properly; the procedure of the mind in deep sleep is different, not like that described above.

"The procedure of the mind completely controlled and free from imagination, endowed with discrimination has to be known properly"

The Mind of the Realised one is free from desire and imagination, this is due to being a controlled mind. This mind is controlled and guided by higher intellect and discrimination. This is opposite to the mind of ignorance covered with sleep.

"the procedure of the mind in deep sleep is different, not like that described above".

The mind in deep sleep is as though unconscious because it is ignorant of the perceivable. It is without desire and imagination only due to its ignorance.

35. In deep sleep indeed, the mind is laid low; completely controlled it is not laid low. That (mind of the Jnani) itself is as the Brahman void of fear, with the illumination of consciousness all around.

"In deep sleep indeed, it the mind is laid low"

The mind in deep sleep is the non-functioning mind, it is as non-mind. Its bliss is the bliss of ignorance.

"completely controlled it is not laid low".

The controlled mind is not led by the senses which are known to be misleading if believed without question or discrimination. Such a controlled mind is the highest functioning mind.

"That itself is the Brahman void of fear, with the illumination of consciousness all around".

realised mind of the Jnani knows duality is unreal so therefore that mind is free from fear. Because, with no 'other' what is there to fear? Having the knowledge of non-duality that mind knows no desire. Free from fear and desire consciousness alone knows constant (all around) bliss.

36. Unborn, without sleep, without dream, without name, without form, flashing up once for all, and omniscient. There is in this description of Brahman no figurative use in any way whatever.

"Unborn, without sleep, without dream, without name, without form, flashing up once for all, and omniscient".

The description of the Absolute as being unborn, without sleep or dream and without form has been fully accounted for within the Karika. The Absolute is the singularity of existence, names or distinctions could only occur in a duality. Because the Absolute is existence itself it is beyond form but contains all illusion form. The Absolute is Eternal, it can have no beginning, cause or birth. The phrase " flashing up once for all" means being without beginning, it is there and always will be. The Absolute is omniscient because it is all there is.

"There is in this description of Brahman no figurative use in any way whatever".

This description of the Absolute arrives through the undisputable logic of reality. Not through words of figurative speech or comparison.

37. (The Absolute), is attainable by intense concentration, gone beyond all statement in words, risen above all thought, completely calm illumination once for all, unmoving and free from fear.

This is reiterated here in support of the statements regarding the Absolute made in the previous verse.

"(The Absolute), is attainable by intense concentration, gone beyond all statement in words, risen above all thought"

As explained, the previous accounts of the indescribable Absolute have been attained through long disciplined practice and intense concentration and meditation. Meditation transcends words or thought

"completely calm illumination once for all, unmoving and free from fear".

Through dedicated meditation and surrender the sage becomes illumined through Absolute knowledge. Within such illumination and realisation, the surrendered sage now (once for all) identifies with the Absolute. He is calm and unmoving, knowing non-duality he is free from fear.

38. Where there does not exist thought, there is no taking up that is, apprehension, no giving up either, At that time the jnana well set in itself or, in the Atman, is non originated and remaining the same (lit. going to sameness).

Continuing with establishing the knowledge of the non-dual Absolute, the Karika explains how the attainment of that knowledge through the realisation of the sage or jani brings about identity with the Absolute.

"Where there does not exist thought, there is no taking up that is, apprehension, no giving up either"

Thought here, is the mind mistakenly thinking it is separate from all around and making or creating desires or needs according to its 'own' understanding.
The meaning is, once the sage has realisation of the truth of the non-dual Absolute the needs of duality or individuality naturally fall away. Through the realisation that in reality the seeing of 'other' is illusion then fear or apprehension does not arise.

"At that time the jnana well set in itself or, in the Atman, is non originated and remaining the same (lit. going to sameness)".

Through the knowledge of the Absolute the Self Realised sage becomes one with the Self. That is, This existence is a fact of eternal unoriginated non-dual Absolute knowledge which is Absolute consciousness. As much as the sage realises this knowledge then this much the sage becomes one with Absolute (lit. going to sameness).

39. This is verily, the "non touch Yoga" by name, difficult to be realised by all ordinary Yogins; the Yogins are indeed afraid of it, seeing fear in something free from fear.

The term 'Yogis' as used above does not refer to yogins or advaitins as students of non-duality. These Yogis mean those who only understand and teach duality. These Yogis imagine or project their gods through which they obtain their desires. These Yogis are afraid to lose their gods and duality. It is hard to let go of duality all the time the higher truth of fearlessness and certainty of non-duality is not yet realised.

"This is verily, the "non touch Yoga" by name"

The meaning here is this knowledge 'Advaita' non-duality is not apparent in this physical realm. It cannot be seen or touched. There is no physical or material proof of the truth of it.

"difficult to be realised by all ordinary Yogins"

The reference to ordinary Yogins again means those aspirants who follow a path with an understanding of duality only.

"the Yogins are indeed afraid of it, seeing fear in something free from fear".

It is the dual mind that sees fear due it perceiving of an other. Where there is another there is desire competition ambition and fear. This understanding is not based on any enduring truth. This un-truth, as it were, cloaks the higher truth of Advaita with illusion and ignorance.

40. The Yogis (who do not follow the method of Jnana-Yoga as described in the Karika) (they) depend upon the control of the mind for absence of fear, destruction of misery, awakening and eternal peace itself.

The previous verse described the difference between two paths of discipline leading to divine understanding. One path was maintained through the discipline of controlling the mind to focus mind on god to promote peace and exclude fear and so forth. This method does not reveal the higher knowledge of non-duality. What is meant to be realised from this description of higher attainment is that this peace and clarity can only be maintained through the constant and unwavering effort of controlling ones mind. It seems here that such long-term discipline would be difficult to maintain

41. As there would be the draining out of the sea by one drop of water at a time by means of the point of a blade of Kusa grass, so would be the control of the mind without all out toiling.

The other path, the path of knowledge described and promoted within this karika uses a discipline only to obtain Jnana-Yoga, and the divine power of reason and discrimination. Through this yoga the liberating knowledge of Advaita is revealed. The knower of this knowledge displaces all untruth and rests in natural truth consciousness and bliss. No further effort is needed.

"As there would be the draining out of the sea by one drop of water at a time by means of the point of a blade of Kusa grass"

A blade of Kusa grass forms a small spoon like bowl at its tip. It can easily be seen that to attempt to empty the sea with such a spoon would be a constant and unending task.

"so would be the control of the mind without all out toiling".

The obvious conclusion is made. To attempt a life of higher awareness only maintained through constant control of the mind involves "all out toiling". Such a task would be unlikely to succeed or be properly effective. Besides, this would only produce the effects of higher knowledge (the bliss of the divine) not the actual cause, which is through that knowledge one identifies with the divine Absolute.

This is the sad fate of the dualist. Seeing himself as separate from all else, he sees divine knowledge as something to obtain, which it isn't possible to do. Whereas through non-dual understanding one comes to know that we are all already that knowledge.

42. By the prescribed means, one should control the mind tossed about in desire and enjoyment and also quite at ease in the lying low state (being oblivious); as desire, so the lying low both states are equally undesirable and harmful.

"By the prescribed means, one should control the mind tossed about in desire and enjoyment and also quite at ease in the lying low state (being oblivious)"

Gaudapada is explaining the importance of maintaining vigilance over mind. Through a yoga of Advaita one's mind becomes centred through knowing the unreality and transience of the material realm.

"as desire, so the lying low both states are equally undesirable and harmful".

Still, vigilance is required less the mind gets caught by desire or pleasure or its opposite, being oblivious or lazy in regards to ones being. All of these states are other than being centred. Desire, pleasure or morose etc. are states that result from a mind caught by the unreal which leads to forgetting (of higher truth).

43. Having continually remembered all to be misery, one should turn back the mind from desires and enjoyments; having continually remembered all to be unborn, one assuredly does not see the born for the matter of that.

"Having continually remembered all to be misery, one should turn back the mind from desires and enjoyments"

Having attained to the knowledge and understanding of Advaita, non-duality, one needs to maintain a vigilance over mind. Mind, unless watched will respond and get caught by the pleasures and so forth of sense information. Through the knowledge of non-duality, the realised understand that all material objects, all sense information is unreal and transient. Any pleasure or pain coming from that realm can only fall short of proper satisfaction because it is false, a mirage, a dream.

"having continually remembered all to be unborn, one assuredly does not see the born for the matter of that."

The right Yoga practice, as said, will lead to the realisation of the singularity of the unborn Absolute. Therefor the seeing of duality or any belief that one can detect truth in the material realm is known, by the centred mind, to be false.

44. One should fully awaken the mind when in the lying low state, should pacify it again when tossed about; should know it particularly to be prone to desire, and should not shake it up when attained to equilibrium.

"One should fully awaken the mind when in the lying low state, should pacify it again when tossed about"

This verse tells us we should not wallow in oblivion, we need to waken fully to resume our practice. We should still the mind when caught by pleasure or pain.

"should know it particularly to be prone to desire, and should not shake it up when attained to equilibrium".

When the mind is returned to equilibrium one should watch to maintain that equilibrium. One should not underestimate the ways of mind with its attachments to pleasure. One should not be distracted with the realm of Maya.

45. One should not relish pleasure there in Samadhi; one should be free from attachment through the exercise of discrimination; one should unify, by effort, the steadied mind with the knowledge of the Absolute, if it be moving out towards objects of enjoyment.

"One should not relish pleasure there in Samadhi"

While progressing in one's meditation practice, or in ones realisation, one should not acknowledge or accept the presence of pleasure or perceived bliss.
Any lingering or allowed distraction will only increase ones being in the unreal.

"one should be free from attachment through the exercise of discrimination"

One has nothing to do. One has no decision in respect of the way to make. Through proper discrimination one should maintain a detachment from the unreal. Freedom from the unreal will produce the real.

"one should unify, by effort, the steadied mind with the knowledge of the Absolute, if it be moving out towards objects of enjoyment"

One should remember one's attainment to the knowledge of the Absolute. Through remembering, one should be vigilant in not forgetting at times of distraction by the unreal. Through this practice of discernment, one allows oneself to identify with Absolute knowledge.

46. When the mind does not wallow in oblivion and is not again tossed about by desire, then that being without movement, and not presenting any appearance (ego), culminates into Brahman.

"When the mind does not lie low and is not again tossed about"

The reference here is again to the centred mind, controlled through discernment and observation.

"then that being without movement, and not presenting any appearance (ego), culminates into Brahman".

The controlled disciplined mind, the mind that has surrendered its ego is a mind that can be lit by the knowledge of the Absolute. The Absolute or Brahman or God is knowledge and consciousness Absolute. The being that is lit by the knowledge of the Absolute becomes that knowledge in consciousness Absolute.

47. Resting in itself, calm, with Nirvana, indescribable, highest happiness, unborn and one with the unborn knowable, omniscient thus of it they say.

"Resting in itself, calm, with Nirvana, indescribable, highest happiness, unborn and one with the unborn knowable"

The mind that rests in the understanding and knowledge of the primal unborn singularity of existence and realises the consequence of this truth, (that his being is immortal) becomes one with that Truth, Consciousness and Bliss.

"omniscient thus of it they say".

This realised one, the being of the knowledge of the Absolute becomes omniscient (omniscient thus of it they say) because it is one with the omniscient Absolute knowledge.

48. No creature whatever is born; no origination of it exists or, takes place. This is that highest truth where nothing whatever is born. Here ends the Third Chapter in the Gaudapada karika.

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

The final statement of this chapter reiterates its main purport that Existence, The Absolute is without origination, birth.

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

Now, we reach perhaps the simplest of all statements. But, from this simple statement arises the answer to all profound questions.
Throughout the scriptures there is the giving of various practices, rules and so forth in the quest for God. There are no practices or beliefs that can have any lasting effect on our reality. This is because all truth exists now. Truth has always existed, truth exists now, that truth will forever exist timelessly for eternity.

This entire Mandukya Upanishad with Gaudapada's Karika is devoted to explaining the truth of existence. That nothing (literally) has a beginning. Due to Maya or illusion or consciousness limited we see the rising up of forms, clay pots or building or planets and so forth. All phenomena are witnessed in consciousness through the transient material of our being. But, it is the assertion of Shankara, Gaudapada, and arguably all the wise sages that due to the fact of  ("that highest truth where nothing whatever is born")  which means what exists now has always existed and always will, what truly exists is immortal.
That which is true of all creatures is immortal.

"Here ends the Third Chapter in the Gaudapada karika".