On The Mandukya Upanishad with an Advaita commentary from our understanding

Verses 1-6 of the Mandukya Upanishad are traditionally associated with Verses 1-9 of the Gaudapada Karika.

1. OM! - This Imperishable Word is the whole of this phenomenal universe. Its explanation is as follows,  What has become,  what is becoming,  what will become,  - verily,  all of this is OM. And what is beyond these three states of the world of time,  - that too,  verily,  is OM.

"This Imperishable Word...

The Absolute Brahman,  Self,  or God,  alone is  "Imperishable".  It is well known that the whole of this manifest universe is transient and mortal.  There exists no material form that will not perish with time.  It is Truth as Absolute Knowledge that is imperishable.  The word OM is described as imperishable due to it being the sounding of that knowledge.  Creation,  this Universe,  is that immortal knowledge of the Absolute.

"Is the whole of this phenomenal universe"

The word OM is being described as the sound of eternal unmanifest knowledge becoming physically manifest as the universe.  Therefore it is that sound,  or name,  of that Knowledge that forms this entire mortal Universe.

"What has become,  what is becoming,  what will become,  - verily,  all of this is OM"

"What has become" is the experiencing of this manifest creation as it exists,  it is only the created experience that changes due to its transience and mortality.  The Absolute reality itself,  being immortal is eternally unchanging.  The same truth applies to  "what is becoming", Om is the sound of Creation coming into being,  progressing in accordance with its laws to  "what will become",  which includes its inevitable material end.

"And what is beyond these three states of the world of time,  - that too,  verily,  is OM"

All that is created is transient and mortal and therefore subject to the effects of time.
Therefore,  time becomes manifest only with the creation of the material universe,  that is OM.
What is beyond the world of time is what is immortal,  timeless,  the Absolute alone is immortal.  Om is beyond the world of time because whether the universe is manifest or unmanifest,  the knowledge and laws that enables its existence or its dissolution, remains the eternal knowledge that is the Absolute.

2. All this,  verily,  is the Absolute. The Self is the Absolute. This Self,  such as it is,  has four quarters.

" All this,  verily,  is the Absolute".

We have as a description of reality from the scriptures that The Absolute,  Brahman,  God,  alone exists.  It naturally and logically follows that  "All this... is the Absolute".
Even this transient and mortal universe  "is the Absolute"  because it is formed and supported from the timeless knowledge as consciousness that is the Absolute.  All of this is Absolute Knowledge manifest,  (but the Absolute is greater than this manifest experience,  this unknowable infinity will be described as the fourth quarter).

"The Self is the Absolute".

The word  "Self"  conveniently describes the experiencing of the projected manifest forms of creation,  particularly sentient beings.  In reality all names and forms exist purely as knowledge within Non-Dual Absolute Consciousness.
In truth it is through Absolute Consciousness that all experience takes place.  No actual  "Self"   exists as an entity,  (because The Absolute or God alone exists).
The  "Self"  is merely a convenient description for the experiencing of desire and duality,  witnessed by the Absolute through Maya.  Maya is consciousness experienced as limited due to a forgetting of Absolute knowledge.  This forgetting enables the experience of a limited material life to be sensed as real.

"This Self,  such as it is,  has four quarters".

So,  this  "Self",  is merely a linguistic convenience  ("such as it is")    for describing the experiencing of the created or projected forms of Absolute knowledge.
Being created,  this Self is mutable,  it appears to have changes of states,  sleeping waking dreaming and so forth. These states are experienced as states of consciousness,  as it were,  they are named and described here through  "four quarters".

The four quarters are not meant to be taken literally of course.
The imagined four quarters are for the exposition of Om and  "Self"  Consciousness only.
All This Self or Om is the Absolute,  but the Absolute is more than all This.  That the Absolute is more than Om or the Self,  needs to be held in mind while considering the "four quarters".  The fourth  "quarter"  is in fact the one eternal Absolute reality,   it is the Non-Dual Consciousness within which the first three transient mortal quarters are held,  as it were.
The meaning is that the described states are merely experiences that appear on the one unchanging Consciousness Absolute.  The fourth state is the timeless reality that exists before during and after the experiencing of the three transient states.  In reality no  "state"  exists,  there is just Consciousness Absolute.

But, there are four states to be considered in ones enquiry into absolute reality.  The ordinary living state we call waking state, for the reasons given.  The sleep state where we remember dream.  The deep sleep state where we remember no dream.  The fourth state of which we have no memory of being un-born,  as it were.
The above statement will have a greater significance explained by Gaudapada in chapter two onwards of his Karika (commentary).

3. The first quarter is Vaisvanara. Its field is the waking state. Its consciousness is outward-turned. It is seven-limbed and nineteen-mouthed. It enjoys gross objects.

"The first quarter is Vaisvanara. Its field is the waking state"

Vaisvanara means  "all men",  it means the material forms of "self" in creation,  the same material merely many different forms.
The meaning is that this  "waking state"  describes the limited conscious experiencing of everyday life of the person existing through desire and subsequent birth experience.
it is described as  "waking state"  rather than  "awake"  because the very experience of birth and duality within this universe is said to be through Maya,  which is the forgetting of our true identity with the Non-Dual Absolute.  Therefore,  in terms of Consciousness,  until this individual  "self"  Realises the one Self as the Self of all,  and becomes desireless,  we cannot be considered as fully realised,  conscious or awake.

"Its consciousness is outward-turned"

In the waking state which is described as awake in our limited awareness,  our consciousness awareness is fed through our senses.  Our senses being  "outward-turned"  inform, or misinform us that this material universe is the truth of what exists.  It follows that our desires will be of a material nature.

"It is seven-limbed and nineteen-mouthed"

Vaisvanara is being described as this material universe which resulted from that original desire to experience worldly knowledge.
The seven limbs being  :-  heaven=head,  sun=eye,  air=vital force,  space=middle part,  water=bladder,  earth=two feet,  fire= mouth.
The nineteen mouths  (gates of experiences)  being  :-  five senses,  five organs of action,  vital force  (consisting of five forms of breath),  mind,  intellect,  ego  and thoughts.
All of these represent the means of experiencing the satisfaction of material desire.  The universe is the material of desire,  AUM is desire.

This form of  "self"  described as consisting of limbs and mouths is to enable our interaction with the universe as the means of fulfilling desire.
The ultimate meaning is that the being in the  "waking state"  relies on his senses.  Man's senses are to enable his desire for material experience.

"It enjoys gross objects".

Relying on our senses our world is a material world.  The world of gross creation.  Within this  "waking state"  what we understand or enjoy are  "gross objects".

In the waking state man works to create the objects of his desire.

4.  The second quarter is Taijasa.  Its field is the dream state.  Its consciousness is internal.  It is seven limbed and nineteen mouthed.  It enjoys subtle objects.

"The second quarter is Taijasa.  Its field is the dream state".

Taijasa is the "Self" experiencing,  in consciousness,  the dream state.
In the dream state conscious awareness is internal,  the dream within is seen as the reality.  With this understanding there is no conscious perception of the so called waking  "reality".

The difference between waking state and dream state,  in consciousness,  is merely one of perception or memory.

Taijasa has the meaning of  "luminous"  which here means that a person,  when dreaming,  is his own light.  A person in the  "waking state"   has his way and understanding lit by information from the  "outward-turned"  senses.
In this  "dream state"  the person,  the  "self"  furnishes the dream through the light of his own intellect and knowledge according to his desires and interpreted experiences.

"Its consciousness is internal"

While asleep and dreaming the being is not conscious of external phenomena because the person is not looking to the senses for guidance.  In this state the  "self"  consciousness is experiencing a world according to its own knowledge and creation.

"It is seven limbed and nineteen mouthed".

The knowledge that is being experienced in the consciousness of dream is still the one knowledge,   which is Absolute Knowledge,  as such the dream world will recreate the gross world of the senses.  Desiring,  creating and sensing a subtle material universe in the dream state the subtle senses report subtle knowledge enabled through the subtle  "mouths and limbs".

In all respects other than material there is no difference between waking and dream states of consciousness.

"It enjoys subtle objects"

In the dream state,  the internal world is not made up of material objects.  All objects of desire are achieved or fulfilled or  "enjoyed"  through subtle knowledge.

In the dream state man  (self)  lives or rests in the ongoing subtle creation of the desires of his intellect and experience.

5.  The third quarter is Prajna,  where one asleep neither desires anything nor beholds any dream: that is deep sleep.  In this field of dreamless sleep,  one becomes undivided,  an undifferentiated mass of consciousness,  consisting of bliss and sustained by bliss.  His mouth is consciousness.

"The third quarter is Prajna where one asleep neither desires anything nor beholds any dream: that is deep sleep"

Prajna has the meaning of pure consciousness and knowledge.
Prajna describes the state of deep sleep,  meaning dreamless sleep.  Without the desire for experience, or sensory input there is no need to furnish a dream.  There is no consciousness of duality,  therefore there is no fear.

"In this field of dreamless sleep,  one becomes undivided,  an undifferentiated mass of consciousness,  consisting of bliss and sustained by bliss".

Prajna being consciousness alone,  there is no differentiation in conciousness between desire and object of desire.
The term  "sustained by bliss"  distinguishes this state of bliss from the eternal state of Absolute Bliss,  which is properly described as Truth,  Consciousness  and Bliss.
The description "undifferentiated mass of consciousness" has significance here; True eternal existence, or Absolute consciousness can have no distinguishing labels, such as "mass".  This "mass of consciousness" is the illusion of individuality due to desire and maya.
In this state of deep sleep,  "Prajna",  the bliss experience is due to the temporary surrendering of desire and so forth.  Here,  this is the bliss of forgetting.  So,  as said this bliss of forgetting sustains itself,  it relies on its own temporary forgetting or surrendering of desire.
The true Bliss of Non-Dual Absolute Consciousness is the Bliss of Absolute Truth (knowledge), It is eternal and is beyond experience,  it is supported by nothing else.  Within this Absolute Truth duality does not exist as the cause of the delusions of desire and fear.
Bliss is the natural eternal state of The Absolute.

"His mouth is consciousness"

This  "self"  of Creation came into being with desires to satisfy.  The attributes of this   "self"  of mouths and limbs are the means of experiencing the satisfaction of that ongoing desire.
Having temporarily forgotten the desire of the waking or dream state, there is no need or cause to reference the senses, gross or subtle.  There only remains that  "undifferentiated mass of consciousness"  which is the experiencing  "mouth"  of this Prajna state.

6.  This is the Lord of All the Omniscient; the Inner director the Source of All.  This place is the beginning and end of all beings.

"This is the Lord of All the Omniscient"

All "This" is the Absolute,  which through maya supports the experiencing of the three states of manifest "self",  as it were.  Here this is the closest the "self" as it were, comes to the absolute "Self" as it were. Or,  this is the closest in identity this "third quarter" as it were, comes to the "fourth" as it were.
The Absolute "Self", or fourth state,  as it were,  is beyond experienced states.  The "the Lord of All the Omniscient"  means this  "Self"  is the knowledge that supports the apparent duality of "self" or forms of manifest Creation.

"the Inner director the Source of All".

The experience of apparent individuality within the Maya of creation is nonetheless  "directed"  by or follows in accordance with Absolute Knowledge as all that exists does.  It is from the stillness of Absolute consciousness as knowledge that "All....Omniscient"(s) arises from.

"This place is the beginning and end of all beings".

The beginning of being is the desire for mind.  The end of being is the relinquishing of desire.  Maya,  the forgetting of Absolute knowledge came about to allow the experience of mind or ego.  With the existence of no mind then there is the existence of no Maya, existence Alone is Consciousness Absolute.
That consciousness Absolute or God or Brahman is none other than this very consciousness found within that supports these so called states and names and forms.
Dreamless sleep or undifferentiated consciousness is of the "self".  The "Self" or consciousness Absolute knows no differentiation.
From this state within one imagines surrendering and returning to consciousness Absolute. Or,  desire to return to the waking state.  It is from the Non-Dual Absolute that all that materially or subtly exists is made manifest,  and it is to this Unity that all forms or states return on the cessation of desire.
It is being said that it is through this "state" or place,  as it were that the forms of "self" as it were experience manifestation of the Universe and also experience the return of the universe to un-manifest Knowledge,  or the fourth quarter,  as it were.

This same unity of  "Absolute Self"  Consciousness can also be approached by the meditating Sage through stillness surrender and the intuition of Buddhi and intellect.

Verses 10-18 of the Gaudapada Karika are traditionally associated with Verse 7 of the Mandukya Upanishad.

7.  That is known as the fourth quarter: neither inward-turned nor outward-turned consciousness,  nor the two together; not an undifferentiated mass of consciousness; neither knowing,  nor unknowing; invisible,  ineffable,  intangible,  devoid of characteristics, inconceivable,  indefinable,  its sole essence being the consciousness of its own Self; the coming to rest of all relative existence; utterly quiet; peaceful; blissful; non dual; this is the Atman,  the Self; this is to be realised.

"That is known as the fourth quarter"

As explained at the very beginning of this Upanishad the  "quarters"  do not exist in reality.  The reality of Existence is that unchanging immutable Absolute Consciousness alone is the totality of existence.  This immutable existence suffers no division through quarters or any other form of differentiation.   The describing of quarters is to describe the conscious experiencing of knowledge 'in play' of the unchanging Absolute.
As the ocean is always the one ocean of water so the Absolute is always the ocean of absolute knowledge as Consciousness.
Sometimes the Ocean is witnessed as being blue or green or grey but is in reality unchanging.  Just so,  the witnessing experience of consciousness is sometimes of waking or dreaming or the experience of the non-experience of deep sleep but the reality is that these states are always and only an experience.
So,  this  "fourth quarter"  describes The stillness of the Absolute Self.  Without the experiencing of  "quarters"  or states the Absolute Self remains unchanging.  Even when there is the experience of waking sleep,  dream sleep or deep sleep that experience is merely the reflexion of the light of knowledge on Consciousness as is the blue green or grey a reflexion of light on the ever present and unchanging same ocean of water.

The true colour of the ocean will be seen only through absolute pure light.
The true singularity of consciousness will be seen only through Absolute Truth.

"neither inward-turned nor outward-turned consciousness,  nor the two together"

Because this Absolute Consciousness is the totality of existence itself,  one not two,  there is no inner nor outer nor center.  The totality of existence has no start nor finish, it is dimentionless and infinite, it just is,  This is the reality of Non-Duality.
Consider   :-
Brihadaranyaka Upanishad 4.  5.  15  Because when there is duality,  as it were,  then one sees something. 

"not an undifferentiated mass of consciousness; neither knowing,  nor unknowing;"

Because the Absolute is literally Absolutely all Knowledge as Consciousness which is the totality of Existence itself,  it transcends name, label or consideration as a  "mass",  it just Is.
The Absolute does not   "know"  because being all knowledge there is not that other to know.
The Absolute is not   "unknowing"  because being all knowledge there is not that which is unknown.
The Absolute is Knowledge as consciousness itself alone,  being Non-dual there is not that other to be known or unknown.

"invisible,  ineffable,  intangible,  devoid of characteristics,  inconceivable,  indefinable"

The infinitely subtle Absolute can never be visible nor in the Non-Dual reality of existence is there the duality of seer and seen,  Nor the defined or the definable.  The Absolute is intangible because it is the touch principle itself,  touch cannot touch itself,  as it were,  being the principle of existence itself it will not sense itself,  the eyeball cannot see itself.  Being unknowable the Absolute is inconceivable.
The Absolute is "ineffable".  Any description or explanation that would claim to know or comprehend the Absolute should not be made.

"its sole essence being the consciousness of its own Self"

This statement has the meaning that  "its own Self"  is Consciousness alone,  Consciousness is its  "essence".  The Absolute cannot be not conscious of its own existence because it is this very non-dual existence itself.  Likewise,  the Absolute will not be particularly conscious of its own existence  "Self"  because there is no such known as non-existence.

"the coming to rest of all relative existence; utterly quiet; peaceful; blissful; non dual".

The Absolute in Truth is the Singularity.  There is not one that is relative to another in Non-Duality.  This statement describes the state of Existence at rest in unmanifest Knowledge after the return of the transient relative universe.  therefore all now rests in the eternal natural state of Truth Consciousness and Bliss alone.

"this is the Atman,  the Self; this is to be realised".

The Absolute is the Truth and support of the concepts  "Atman"  or  "Self".  The statement  "this is to be realised"  declares the highest intention and purpose of all the scriptures.    It is said by the Sages that to know the one thing is to know all things.  This Realisation of the Absolute is that one thing that is the highest truth."This is to be realised".

This Reality of the Absolute Self is being described here because the three imagined quarters or states of consciousness relative to the created have now been described,  they are waking sleep,  dream sleep  and dreamless sleep,  or Vaisvanara,  Taijasa  and Prajna.
The said fourth state is the experience,  as it were,  of the Unity of the Absolute.  This unity occurs only through Self Realisation or after the dissolution of the said three "quarters" of AUM or the Universe back to unmanifest knowledge which is described next through verses 8-12.

Verses 8-11 of the Mandukya Upanishad are traditionally associated with Verses 19-23 of the Gaudapada Karika.

8.  That Very Self,  in the realm of sound is the syllable OM,  the above described four quarters of the Self being identical with the components of the syllable,  and the components of the syllable being identical with the four quarters of the Self.
The components of the Syllable are A,  U and M.

"That Very Self,  in the realm of sound is the syllable OM".

"That Very Self" has been explained as the  Absolute  "Self"  is all that Consciousness of knowledge from which projects this very material universe and all it contains.
It is being said,  AUM is the sound of Creation itself forming.  Therefore "OM" is the 'life' experience,  as it were,  of this universe.

"The above described four quarters of the Self being identical with the components of the syllable,  and the components of the syllable being identical with the four quarters of the Self".

As stated,  being referred to here is the above concept of  "quarters"  which were used as an aid for describing the experience,  in consciousness,  of waking sleep,  dream sleep  and profound sleep by the "self".  The "self" is supported by the Absolute (Self) through the Maya of that Absolute "Self".

AUM sounds the three states of creation. The underlying and following silence and timeless stillness would be the fourth state.

"The components of the Syllable are A,  U and M".

AUM symbolically encompasses the entirety of material creation.  Creation unfolding or coming into being creates sound.  Sound differentiates between all created forms. Forms come into being with the knowledge or laws that enable or support that form.  The sound of each form, with it's knowledge, is said to be it's name.  All that is created experiences three stages or quarters;  A,  U,  and M.  These three sounds are said to incorperate all sounds; Therefore,  AUM is said to contain the names of all creation.
The first desire for mind projected the organs of being.  Those organs of being require the sense object of the universe.  The existence of that universe of desire will correspond to the existence of mind of the first born.

9.  Vaisvanara,  having the waking state as his sphere,  is the first sound,  A,  because this encompasses all,  and because it is the first.  He who knows thus,  encompasses all desirable objects; he becomes the first.

"Vaisvanara,  having the waking state as his sphere,  is the first sound,  A,  because this encompasses all".

Vaisvanara has the meaning  "all men",  and in this instance of its use it means  "all material creation",  which means all objects of desire. AUM is desire.
The manifestation of the material Universe is also the manifestation of  "self",  to satisfy that first desire for mind and body through which to experience worldly knowledge.

"A",  the "waking state",  is the sound of all the names  (all the knowledge)  for forming the Universe.

"He who knows thus,  encompasses all desirable objects".

"He who knows thus"

is  "He"  that first desired mind and body.
Because Creation is to realise that first desire then  "He"  along with those objects of desire will be  "born"  into the Universe of his desires "encompasses all desirable objects".

"he becomes the first".

Because Creation resulted to satisfy  "He"  that first desired he will become the  "first born"  (Viraj)  of Creation.
Reference Brihadaranyaka Upanishad  1.  2.  1  :-
He created the mind thinking  "Let me have a mind".

10.  Taijasa,  whose field is the dream state,  is the second sound,  U,  because this is an excellence,  and contains the qualities of the other two.  He who knows thus,  increases the flow of knowledge and becomes equal to all; in his family there will be born no one ignorant of Brahman.

"Taijasa,  whose field is the dream state,  is the second sound,  U,  because this is an excellence".

Taijasa has the meaning of luminous,  it was previously used to describe the individual lighting his own dream world.
Taijasa is Consciousness displaying the experience of the dream state illuminated through its own understanding and desires,
Consider also Brihadaranyaka Upanishad 4.  3.  9  :-
...by his own light and dreams.  In this state the man himself becomes the light.

After the creative quality contained in the all encompassing first sound  (A)  this,  "U"  has the knowledge to continue from that first sound and so maintain the progress of Creation according to ongoing conscious desire,  it also carries on the knowledge of the previous sounding or stage to enable Creation to pass through this stage.

Described as "an excellence" "U" has the qualities of "A" and "M";  these eminent qualities allow the ongoing desires of the created.

"and contains the qualities of the other two".

As said,   "U;"  contains all the qualities  (Knowledge)  to maintain this Creation of desire.

"He who knows thus,  increases the flow of knowledge and becomes equal to all"

"He who knows thus"

has the meaning of he who meditates or prays with the understanding of duality and desire.  It is he who only  "knows"  creation through desire.  Therefore this man will maintain his stature and presence within creation  "becomes equal to all"  through further desire and creation  which will also "increases the flow of knowledge".

"in his family there will be born no one ignorant of Brahman".

Brahman here refers to the lower conditioned Brahman of creation.  This man of good intention but who only understands creation in terms of duality understands Brahman through its material attributes.
This is the natural condition of the "householder" and father,  the unrealised man,  the creator of his own world.  It follows that this understanding of the householder will continue through his  "family" or line of dependants being born into this material realm.
Consider Brihadaranyaka Upanishad 4.  4.  22 :-
The ancient Sages did not desire children

In Taijasa man dreams and experiences the fruits of his desires.  Man also dreams of further desires or he tires and dreams of return to the Absolute.
This means that man either seeks further worldly knowledge or he seeks the higher knowledge of the Absolute that transcends the dream.

This  "dream state"  also has the meaning that,  because all the work required to make the Universe manifest was completed within the sound of  "A"  there is no work to do in this state.  Which makes all work and desire in this state an imagination or dream.

11.  Prajna with his field of activity in the deep sleep state,  is the third sound,  M,  because this is the measure,  and that into which all enters.  He who knows thus,  measures all and becomes all.

"Prajna with his field of activity in the deep sleep state,  is the third sound,  "M",

Prajna has the meaning of pure consciousness and knowledge.
Here Prajna is Creation returning to rest and stillness.  This Creation is said to be the result of the ignorance of desire.    Ignorance means the forgetting of the Existence and Non-Duality of the Absolute.  This ignorance resulted in the apparent duality of Creation which contains the imagining of incompleteness and need or desire. 
"M"  is the ending of  "AUM"  which is the ending of the error of Creation and ignorance and the returning to the unity and stillness of Absolute Knowledge as Consciousness Alone.

"because this is the measure,  and that into which all enters"

As said the  "M"  at the ending of  "AUM"  has the measuring quality of Tamas described by the "Gunas".  All the sounds in  "AUM"  and all of Creation merge into the Tamas and sleep of the  "M".

"He who knows thus,  measures all and becomes all".

"He who knows" is he who know knows;  He who Realises the Absolute sees the way to transcend,  or end the creation cycle of birth and death.  Passing from the dream of waking to the thoughtless, desireless Prajna "M" begins the end of creation.  M is the measure of all things.  Here all that is and was surrenders and starts the return to rest.  This transient display of the eternal knowledge of the Absolute unwinds and once more becomes unmanifest,  formless,  without attributes.

Verse 12 of the Mandukya Upanishad are traditionally associated with Verses 24-29 of the Gaudapada Karika.

12.  The partless OM is Turiya,  the fourth.  Soundless,  fearless,  unutterable,  a quieting down of all relative manifestations,  blissful,  peaceful,  non-dual.  Thus,  OM is the Self,  verily.  He who knows thus,  merges his self in the Self - yea,  he who knows thus.

"The partless OM is Turiya,  the fourth".

As explained,  the parts or quarters under discussion were to help with elucidation only,  no quarters exist in reality.  So,  here, after the cessation of the manifest creation all that truly exists is that fourth or Turiya,  as it were,  Absolute Truth Consciousness and Bliss.

"soundless,  fearless,  unutterable",

This fourth quarter is called  "Turiya"  which literally and only means "fourth".
This fourth quarter,  though named  (as state or quality etc.)  is none of these.  Not even a state of consciousness.  It is the Absolute Alone.  Without attributes it is the Being of pure Consciousness.  It is ever present and supports but transcends waking,  dreaming,  deep Sleep  and Creation itself.

"a quieting down of all relative manifestations".

Because the Absolute,  which is Absolute Consciousness,  alone Exists all else that is detectable  "all relative manifestations",  are  (were)  merely a projection of this Absolute Knowledge.

"blissful,  peaceful,  non-dual.  Thus,  OM is the Self"

The manifest  "AUM"  was merely a projection of the eternal knowledge of the Absolute    ("Thus,  OM is the Self").  Therefore at the time of dissolution after all that was manifest    (OM)  returns to rest as the unmanifest Absolute,  the primal singularity of Truth,  Consciousness  and Bliss Alone exists.

"verily.  He who knows thus,  merges his self in the Self"

As stated in the scriptures he  "self"  who Realises the truth of the Non-Dual Absolute   "Self"  achieves  "merges his self in"  that Consciousness.

Indeed this Realisation is the one goal of all beings.

The point is,

which quarter is the One quarter that knows all other quarters or states, but at the same time is unknown by those three states?
Which quarter is the One quarter that provides continuity or unity to the other three?
Which One quarter is it that through the very fact of its existence allows the other three quarters to "imagine" themselves as being a complete entity?
Which one quarter is it that allows the other states to rise and fall, come into apparent being and apparently to fade out of being?
Which one "Quarter" is Eternal?
What is it that Alone Truly Exists?

The end of the Mandukya Upanishad

´We shall be completely changed into God.´
Corinthians 3:18

OM peace peace peace

On The Gaudapada-Karika with an Advaita commentary from our understanding
 

Chapter 1 of Gaudapada´s Karika.
 

Verses 1-6 of the Mandukya Upanishad are traditionally associated with Verses 1-9 of the Gaudapada Karika.

1. One and the same All-pervading is traditionally known (lit. remembered) as being three-fold (l) Visva, cognisor of Outside, (2) Taijasa again, cognisor of inside, and (3) Prajna, likewise, cognition massed

"One and the same all pervading"

This "One" is Absolute knowledge as Consciousness,  or for the linguistic convenience of describing manifest experience, we also use "Self".  "All pervading",  meaning whatever our senses tell us,  what actually pervades or supports or 'is' all of Creation is this "One", which is existence itself.
In this first verse of his Karika on the Mandukya Upanishad,  Gaudapada referes to the descriptions given there to three states of experienced consciousness within creation, or a lifetime.
The experience of the states of waking sleep,  dream sleep and deep sleep by individuals are "their"  very experience of individuality or "self".  Such experiences are merely projected experiences within the unity of Absolute consciousness itself.

"is traditionally known (lit. remembered)  as being three-fold"

These three states, being "remembered" are all we have ever known within our living memory, hence "traditional". Much like our experience in the waking state of being the witness to having a dream state, we only know or remember the dream state when we arise into the waking state,  it follows we will only know our Absolute state, or the "fourth",  or the "One and the same all pervading" as it were, when we trancend our  "waking state"  or  "life state",  as it were.

"(l) Visva, cognisor of Outside,

This is the waking state where the objects one experiences are external to the body.

(2) Taijasa again, cognisor of inside,

This is the dream state where the objects one experiences are available only to ones mind.

and (3) Prajna, likewise, cognition massed"

This is the deep sleep state where one experiences no material object whatever.

2. One and the same All pervading Self,   is well set up threefold in the body Visva in the front of the right eye,  Taijasa again,  inside in the mind,  and Prajna in the void in the heart.

"One and the same All pervading Self"

The "Self" is The Absolute,  described here as "Self" due to the experiencing of "self" within creation.
This Absolute Self is the One,  Non-Dual,  reality that eternaly exists.  This Universe is experienced as existing purely due to it's being pervaded or supported by That Absolute knowledge and Consciousness.  reference  :-
"these worlds, these gods,   these Vedas,   these beings and these all are this Self".  Brihadaranyaka Upanishad 2.4.6.

"is well set up threefold in the body"

This Absolute Self described as "well set up in the body" means the body (and all this) is but the Self as described above.
The term  "threefold"  referes to the said three perceived states of being or living.

"Visva in the front of the right eye"

Visva concerns the external and this is perceived by the eyes.  Concering The right eye,  this is known as the dominent eye due to the material (visible) realm being caused by desire.  Man's gross desire is attributed to the right eye,  due to man desiring or imagining gods to grant him his desires.  More subtle desires are attributed to a god of his left eye.

"Taijasa again,   inside in the mind"

Taijasa names internaly furnished worlds of desires set up and experienced by the mind,   Manas and memory.

"Prajna in the akas (void) in the heart"

Prajna,   consciousness still,  seen as the void due to experiencing nothing from desire or memory.  Although the Arkasa or void is experienced within through intellect and Buddhi,  it should be remembered that all this is the  "Self".  The void within is as the space in an empty jar.  Wherever that jar moves the space within is the one void of existence.  In reality the  "Self" Consciousness is all this.  The "void in the heart"  is as the void in the jar,  wherever it experiences it will be within the   "Consciousness"  of the  "Self".

Returning to the statement "One and the same all pervading Self",   it should be remembered while describing and discussing Consciousness as different states that these states are due to Maya or delusion only.   That is,   Consciousness is Absolute,   unchanging and is the supporter and enabler of all that is.
The intention here is to show that although within Creation one's level of consciousness appears to change,  these changes,  these limitations,   these appearances of individuality are due to Maya or delusion only.
If at any time ones understanding is at variance to this reality then forgetting is taking place.

3. For ( him ),  always,  Visva is the enjoyer of the gross,  Taijasa is the enjoyer of the subtle,  Prajna likewise is the enjoyer of bliss,  know the enjoyment thus to be three fold.

"For ( him ),   always.."

For him,   the being of creation and form,  consciousness always appears to be his own or indeed "him".

"Visva is the enjoyer of the gross"

Visva,   the waking state,  enjoying the external material gross objects.  "Enjoyer" is significant,  This being through maya is well set up in his creation to realise or enjoy his desires.

"Taijasa is the enjoyer of the subtle"

Taijasa,   the dream state experiencing or enjoying dream,  Subtle objects.

"Prajna likewise is the enjoyer of bliss"

Prajna whose state cognises no sensory input or desire consequently rests in stillness and bliss.

"know the enjoyment thus to be three fold"

The experience termed here as enjoyment is meant as the ongoing enjoyment of achieving that primal desire for mind.  That is, to exist and be experiencing which was the original desire. As such even,  say, an experience of pain should,  regardless of circumstance,  also be to "enjoy" experiencing.

4. The gross gratifies Visva,  the subtle again,  Taijasa; and bliss likewise,  Prajna.  Know gratification thus to be three fold.

"The gross...Visva,  the subtle...Taijasa;  bliss...Prajna."

Visva means outward looking through the senses,  therefore it understands the Gross material objects.
Taijasa means internal through the mind therefore it understands subtle objects known through knowledge and memory alone.
Prajna means consciousness alone,  therefore it is open to the experience of bliss.

"Know gratification thus to be three fold"

These three states under discussion are the Self previously described in verse Two above as  "well set up threefold in the body".  That  "Self"  so set up,  is to enable the satisfaction of that first desire for worldly experience.
Therefore "gratification"  is achieved through "life" experience.  Life is experienced within the conciousness of these three states.

5. What enjoyable is proclaimed in the three abodes,  and what enjoyer is proclaimed in the three abodes he again,  who knows both these,   although enjoying,  is not contaminated.

This verse refers to being either the transcending knowledgeable witness,  or a participant of action caught by the emotions of desire.

"What enjoyable is proclaimed in the three abodes"

Each of the states under discussion are portals to experience.  The object that is enjoyable was named or "proclaimed". within AUM.

"what enjoyer is proclaimed in the three abodes"

The being within Creation that is supported by the Absolute Self to experience  "self"  is also "proclaimed"  within creation or AUM to be the enjoyer. But, it should be remembered that ultimately the one existence of conciousness absolute is all, including the enjoyer and the enjoyed.

"he again,   who knows both these"

This "he" that "who knows" would be he that has realised the truth of the non-dual Absolute.  This realised one knows the identity of the enjoyer and the enjoyed,  "both these".

"although enjoying,  is not contaminated".

He who knows the truth of the non-dual Absolute,  or the fourth,  transcends the desire for experience.  Maintaining the consciousness of the witness,  will free one of the attachment,  contaminations,  of desire.

6. There must be some origin of all entities that exist,  this is the well considered conclusion.  Prana creates all,  Purusa creates the rays of the mind that is,  the individual souls,  separate from one another.

"There must be some origin of all entities that exist"

Here Gaudapada appeals to common sense and reason. We are asked to consider, what is all this? where did it come from? surely "We" have an origin?

"This is the well considered conclusion"

"Prana creates all",

Prana is known as the breath that supports life so it is seen as a vital force.  Vital force has come to be seen as that which  "manifests"  all material forms.  As all creation is seen to have arisen through that first desire for the material organs of the body,  through which to experience worldly knowledge then a Vital Force,  represents material desire.
The meaning here is that Prana is the breath of life, the desire or will to breath and live. Such desire would be required for the very first breath.

"Purusa creates the rays of the mind that is,  the individual souls"

Purusha,  represents the one Absolute Consciousness of many births, (minds, souls)  especially when viewed from   "within Creation".   In verse 2.   Above,   the description "One and the same All pervading Self,   is well set up threefold in the body"   could be said to pertain to Purusa as being a product of desire.

The meaning here is,  all forms of creation have an origin,   therefore they have an end,   they are mortal.   The Absolute Birthless Self Alone,  The fourth,  being without beginning,  without origination,  is eternal.

7. Other creation theorists,  on the other hand,  consider creation to be the manifestation of Purusa;  creation is imagined by others as having the same nature as dream and illusion, (Maya).

"Other creation theorists",

These other theories refer to those who have a dualistic view of Creation.  They believe that there exists a separate God who has further created us as separate beings.

"consider creation to be the manifestation of Purusa".

These people,  accepting duality,  believe that this creation is God or Purusa manifesting this Universe,   and that is eternal because it is the will of God.
This dualistic understanding is seen by the non-dual philosophy of Advaita as being due to their their attention or discrimination being captured within creation.

"creation is imagined by others as having the same nature as dream and illusion (Maya)".

Others contemplating the nature of this existence attribute the creation of the universe to the same forms of delusion or illusion that manifests objects in dreams or other conscious states.

But,  following on from verse 6. above,  it should be seen by all theorists that all within Creation,  this Universe,  has a beginning and an end.
All that can be detected through our senses is transient.  therefore no theorist can detect anything that has true existence.  Being transient and mortal all that appears to exist is dependent on another for its support.

Therefore,  the meaning is,  the mechanics of this universe are of lesser importance.   The greater need is to realise  "That"  that is eternal.  There is nothing here within creation that has true being.  Whatever or wherever  "here"  is,  it is demonstrable that nothing truly exists as an entity in itself.  That is,  all forms are mortal due to being dependent on their parts,  and their parts are dependent on the parts of their parts.   The creation theorists of the various disciplines and beliefs are to this day still searching for and discovering lesser parts of the greater parts.  Non of this is directed at that transcendent intelligence that supports all  "This"  Creation.

If it is transcendent truth that will set us free,  that truth,   that reality,  is not contained or to be found within creation is the assertion of the Vedas :-
"This (universe).... differentiated only into name and form" Brihadaranyaka Upanishad 1.4.7.

The intention here,  regarding the Mandukya Upanishad,  is to demonstrate that it is the  "fourth"  or Turiya that alone is unchanging and Eternal.
To realise the Eternal is to realise the Truth.

8. Creation is due to just the will of the Lord so think others who are quite convinced about there being a creation;  the Time theorists consider the creation of beings as from Time.

"Creation...the will of the Lord...think others...convinced...there being a creation;"

Some people believe that we and this Universe were created by a seperate entity,  a duality,  who will  "personally"  maintain the Universe for eternity.  That is,  they believe this creation to have a real separate existence.

"the Time theorists consider the creation of beings as from Time".

Some people,  believing that time exists as an entity on its own,  believe that,  with the course of time coincidence or some other action will produce the cause of material forms appearing.
This theory does not acknowledge the question of existence itself.  for instance the existence of time itself,  or the existence of the duality of components producing the  "coincidence".

9. Creation is for the sake of enjoyment of the Lord so say others;  for the sake of sport so say still others.  This again is the very nature of God the shining one so say others,  arguing What possible desire can there be in one for whom desire would ever be fulfilled?

"Creation is for the sake of enjoyment of the Lord so say others"

How can creation be due to a desire of the Absolute?   The very nature of Absolute is completeness in every meaning,   The Primal Singularity.   There could exist no desire that would not be already fulfilled.

"for the sake of sport so say still others"

Again,  The Absolute,  by definition,  is Absolute,  it has no needs.  The Absolute seeks no pastime.

"This again is the very nature of God the shining one so say others...What possible desire can there be in one for whom desire would ever be fulfilled"

All of the previous theories assume a cause or some desire or need or purpose of a  "Creator".
With this verse Gaudapada is negating all of these theories.  "That"  that is Absolutely complete and Bliss itself,  cannot logically be considered to "have a reason"  for any movement or change whatsoever, higher truth being that "cause" itself does not exist.

Therefore,  Gaudapada puts forward the theory that this Universe or Creation itself  "is the very nature of God the shining one".
Gaudapada's meaning is that the appearance of this Universe and its contents in all its states is merely the Absolute being all its forms of Knowledge it's very Self,  which is the true nature of the Absolute,  or uncaused Primacy of Existence.

Verses 10-18 of the Gaudapada Karika are traditionally associated with Verse 7 of the Mandukya Upanishad.

10. The All pervading is traditionally known as Turiya (the Fourth) capable of controlling the cessation of all miseries,  powerful,  immutable,  nondual among all entities,  refulgent.

In the consideration of AUM, three sylables, three states, Turiya literaly means fourth and is the name given to the imagined or descriptive fourth state,  which in reality is The Infinite Absolute,  which is the silence and stillness following the winding up of creation or AUM.   The M represents the Tamas of creation.   Tamas is the measure,   the coming to rest at the end of all activity.   Following AUM which is the sound of the creation cycle,   the Absolute,  the fourth  ´quarter´  alone exists.   All miseries and so forth that arose from the Maya  (Maya is illusion or the veiling power of the Absolute by which it manifests the world) and duality of creation cease along with that duality.   The Absolute Self is known by the Sages as Self effulgent,  the light of all knowledge,  immutable,  Infinite and the source of all power.

11. Those two well known Visva and Taijasa are taken (lit. desired) to be conditioned by cause and effect;  Prajna,  on the other hand,  is conditioned by cause alone;  those two (the cause and effect) have no locus stand in the case of Turiya.

"Those two well known Visva and Taijasa are taken (lit. desired) to be conditioned by cause and effect".

Visva, waking and Taijasa, dreaming are well known experienced and remembered states. Both states are influenced through desire, cause and effect.

" Prajna,  on the other hand,  is conditioned by cause alone".

"Prajna" the deep sleep state results from cause only, the surrender of conscious desires.

"those two (the cause and effect) have no locus stand in the case of Turiya".

"Turiya", the fourth or the eternal imutable existence.  Turiya here is the imutable Absolute.  Cause and effect have no place or meaning in Turiya.

12. Neither the Self,  nor others again,  for the matter of that;  neither truth,  nor again the untruth nothing whatever does Prajna comprehend.  That Turiya however is always all seeing.

"Neither the Self,  nor others again,  for the matter of that neither truth, ... nor untruth nothing whatever does Prajna comprehend."

Prajna,   although closest  (in experience, as it were) to the Bliss of the Absolute (Turiya)   is only free from effect and desire due to the lack of any comprehension or memory due to deep sleep, which within the creation of Maya, from the point of view of discrimination looks to itself only.

"That Turiya however is always all seeing".

Considering the four states here,  only the fourth has eternal existence.  Only Turiya eternaly exists as knowledge absolute (always all seeing).

13.The non perception of duality is common to both Prajna and Turiya.  Prajna is stuck up with the causal sleep,  while it does not exist in Turiya.

"The non perception of duality is common to both Prajna and Turiya"

As already described,   "Stuck up with causal sleep"   Prajna is bound and isolated,  as if unconscious for the aid of our understanding.  That is to say that Prajna is free from the error of duality due to its state of enforced ignorance.   Not due to any higher consciousness or knowledge.

"while it does not exist in Turiya".

The Absolute, which is seen as Turiya, is the totality of existence, duality cannot exist in reality.

14. The first two,  that is,  Visva and Taijasa are stuck up with dream and sleep,  Prajna,  on the other hand,  with dreamless sleep.  The convinced ones (about Advaita) do see in Turiya neither sleep,  nor again dream for the matter of that.

"The first two,  that is,  Visva and Taijasa are stuck up with dream and sleep, Prajna,  on the other hand,  with dreamless sleep".

Visva and Taijasa,  waking and dream sleep and Prajna,   dreamless sleep are states of experience.  States are dual.   States and duality and so forth are all part of this Creation of Maya.

"The convinced ones (about Advaita) do see in Turiya neither sleep,  nor again dream for the matter of that".

Those who through study practice, meditation and reason, "the convinced ones" realise Advaita or non-duality to be the true state of existence. That is, only the non-dual Absolute exists timelessley. This Absolute will be immutable, there will be no changes of state, no dreaming no waking no sleeping. The mentioned state of Turiya, or the fourth, was for the understanding of the Absolute. The fourth or Absolute transcends the three states of experience.

15. Dream is for one comprehending reality otherwise;  sleep for one who does not know reality.  When the wrong apprehension in those two becomes extinct,  one attains to the Fourth stage.

"Dream is for one comprehending reality otherwise"

Only the being in the realm of duality dreams,  he even dream of duality "comprehending reality otherwise" Therefore, dream sleep is an experience of Maya and duality.  When Creation comes to an end it is but Maya ceasing to display duality.

"sleep for one who does not know reality".

Sleep (dreamless) is totally lacking any comprehension where neither reality nor unreality are comprehended.

"When the wrong apprehension in those two becomes extinct,  one attains to the Fourth stage".

Creation exists through maya, with it's duality.  When this creation with it's Maya and duality ends, the Absolute alone remains, or, only Turiya remains.  Turiya is the "fourth", which in reality is all that ever truly exists.

16. When the individual Soul,  asleep,  owing to the beginningless Maya is awakened,  he then realises the unborn,  sleepless,  dreamless nonduality.

This individual soul,   this so named individual consciousness is being experienced as such due to Maya, it suffers the sleep of ignorance.  To be "awakend" is to cognise, through some grace, the truth that this realm of changing states and duality is unreal. In reality only the unchanging unborn consciousness Absolute can have true existence.

17. If the projected creation were really existing,  it would continue to be,  no doubt.  But this duality is just Maya there is only nonduality in reality.

All the wise Sages inform us of the unreality of this creation.   At the very least one form of this unreality can be understood by all who take the time to consider our condition.   There is nothing here that can be described as permanent.   There is nothing here that can be said to have its own reality.   There is nothing here that is not made from something else. All forms are dependant on their constituent forms.  Eventually all things return to the soil and the soil itself and all planets can be observed coming to an end;  In this respect,  from the understanding of true identity all things are empty.  All things are empty of true being.  All things are as empty as a sandcastle on a sandy beach.
So, as said above,   if this creation were really existing,   existing within a lasting truth, it would continue to do so,   but we can see it will not.
The wise and logical conclusion is that this creation of different forms did not come into being on its own.  Because it has an end it must have a beginning. This mutable creation must be supported by a greater immutable reality.  This creation must be supported by a primal knowledge and consciousness Absolute and that Absolute is a Singularity.  This is the definite verdict of all the ancient Seers.

18. If some illusion is imagined by someone,  it is liable to (or could) be turned away.  This statement is on account of its usefulness for instruction;  when the Highest is known,  duality does not exist.

For our benefit, Guadapada is saying, if we could perceive or even imagine, anything that is eternal and unchanging then we could properly argue that we see reality here, but we cannot.  All that we can see can be called an illusion because it "can be turned away" that is, it can be dismissed because we know that it will not last in that form, it does not have truly eternal existence.
When through divine reason we cognise the reality of existence itself, that it must be beginningless unborn and timeless therefore non-dual, then the reality of the non-dual Absolute becomes known.

Verses 8-11 of the Mandukya Upanishad are traditionally associated with Verses 19-23 of the Gaudapada Karika.

19. When there is the desire to state that Visva has association with A(um) the common quality being the first would be prominent;  and for the equating of Visva with the (syllabic) portion (A in Aum),  the common quality of pervading,  itself would be prominent.

The quality of pervading is the Rajasic (Guna) quality, the doing, the rising to action and achieving quality. All action has to be initiated, energy has to be moved and utilised.
In terms of Creation the A in A(um) is that first ("prominent") sound which contains all the sounds ("pervading") names (knowledge), that will form, sustain and end Creation.
The meaning is that Creation by definition is the appearance of the material form of the universe. It is in this gross material form of knowledge that the quality of sound appears. Sound is the vibration of action, action is that knowledge becoming manifest.

20. As regards the knowledge of Taijasa being possessed of association with U (in AUM) the common quality superiority (or posteriority) is distinctly seen;  for the equating of Taijasa with the syllabic portion (U in Aum) the common quality,  the nature of being both,  could be of the same type,   that is,  is distinctly seen.

In the realm of sound there is association with action. As action changes, as the knowledge of the Absolute follows its course so the sound will change, the syllable U is here associated with Taijasa and the Guna quality of Satva.  The U (in aUm) will become prominent after the work, action and knowledge of the A in Aum is completed. The qualities of this U in aUm were contained in the A of Aum and this U will still contain qualities of A, also it will have qualities of the following M in auM.
This U therefore is the intermediate and common quality to the first and last syllables, the A and the M. The U is the sustaining quality, the quality of Satwa. Although all qualities are always present throughout creation the quality of Satwa, equilibrium is seen as desirable.

21. As regards Prajna possessing the state of M,  the common quality,  the measure,  by which the remaining two are measured,  is prominent;  for the equating of Prajna with the syllabic portion M in Aum on the other hand,  the common quality,  merging,  itself is prominent.

Prajna the  "Stuck up with sleep"   quality is being associated with the Guna Tamasic  M in auM.   M is the measure of the word AUM.   M is the sound that contains the knowledge that will bring to an end the A and the U and subsume Creation back to rest as Absolute Knowledge.

22. When one or,  he who has become firm in his realisation of the truth,  knows the equal common quality in the three abodes,  he,  the great sage,  is worthy of worship,  and adorable by all beings.

The Self realised one is the person that realises the Absolute, the knowledge that is The Absolute and this Creation as being the Knowledge that is The Absolute. This sage realises that the Absolute or Turiya is indeed the one common to all the three quarters or states.
This is a sage who should be sought after and accepted as a teacher, is the meaning here.

23. The syllable A leads on to Visva,  and the syllable U as well, to Taijasa,  and the syllable M again to Prajna.  There is no course towards what has no syllabic portions.

Om in the realm of Creation is not eternal. Creation is mortal. The knowledge in A leads into the knowledge as U which leads into the knowledge which is M. Following the syllable M in auM Creation comes to rest, subsumed with the Absolute Self. The Absolute alone will remain.

But,  "There is no course towards what has no syllabic portions."
The silent Absolute, the fourth or turiya, the existence of no syllabic portion, is the reality that has supported all of the so called "states" or AUM, It is existence itself. you do not leave existence you do not move towards existence.

Verse 12 of the Mandukya Upanishad are traditionally associated with Verses 24-29 of the Gaudapada Karika.

24. One should know the letter or,  sound Om,  quarter by quarter;  the quarters are the syllabic portions,   no doubt.  Having known the Omkara,  quarter by quarter,  one should meditate upon nothing else whatever.

To know the quarters through OM is to know of the Self, the Absolute. This is what is meant by knowing Om. To understand what is inferred or meant by the syllables Aum in this context is to realise the Absolute. The work of Aum in creation is to reveal the Absolute Self and as said this should be the sole object of meditation.

25. One should fix the mind upon Pranava (the syllable OM);  Pranava is Brahman void of fear;  for him ever fixed upon Pranava,  there is no fear anywhere.

Fear only results from understanding limited to duality. That is, fear comes from 'some other'. Duality arises through ignorance of the Absolute. Mind, Manas and ego are the machines of duality. Ignorance is the maze of deception reported through mind manas and ego that produces duality.
The mind that is ever fixed on the truth and clarity of the reality of the Absolute (the controlled mind), will not be fooled by the appearance of duality. The intellect that perceives the non-dual reality of the Absolute cannot be misled and transcends all fear.

26. Pranava indeed is the lower Brahman,  Pranava likewise is the Higher Atman.  Beginningless,  undifferentiated,   or,  without inside,  without outside,  unique and immutable is Pranava.

Pranava, Om, is both the knowledge of the Absolute (Higher Atman) and that knowledge is also manifest as this Creation (lower Brahman) Knowing the Absolute through that understanding of Pranava is to know the Absolute as described, beginningless, immutable and eternal. The Absolute alone Exists.

27. Pranava indeed is the beginning,  middle and likewise the end itself of everything.  Having indeed known Pranava thus,  one attains to it (Brahman) immediately or,  attains to Pranava afterwards.

As previously stated, to know and understand Pranava, the meaning of the description of the quarters of Aum, Aum as the beginning and end of creation, Creation as transient and the Absolute as Eternal, is to attain to realisation of that Absolute Self.
Or, for the soul that fails to realise the Self, the one for whom the sparkle and duality of Creation still fills him with desire this one will again attain to rebirth within his Creation, "attains to Pranava afterwards" (Om)

28. One should indeed know Pranava as the Lord well set up in the heart of all.  Having thought of the all pervading Omkara,   the wise one does not grieve.

To know this Creation as the Absolute Self Manifest, is to understand that all this is the unity of Absolute Knowledge. With this understanding one sees the Absolute Self in all beings and all beings as the Self. (Kaivalya Upanishad verse 10).   "the Lord well set up in the heart of all"
From this understanding of unity, non-duality, the wise see through apparent loss and transcend grief.

29. He,  by whom has been known the Omkara,  portion-less,   possessed likewise of infinite portions,  the cause of cessation of duality,   and auspicious,  is the sage,  not any other.

The sage is the Self Realised one. The Realised Sage has no need to visualise the Absolute through quarters "portion-less". The Sage has realised the infinite unity and singularity of Existence. The Absolute Self is realised through the insight and understanding of the intellect of the heart, Buddhi  (Buddhi is the Higher awakened intellect of the heart). Through a refined ability to discriminate aiding divine reason Buddhi realises Truth and is closest to the Absolute.  ( Mind is a servant that needs to be supervised by Buddhi).  The Absolute cannot be realised by any other means.

Here ends the First Chapter in the Gaudapada Karika