Mandukya Upanishad is the smallest among the ten principal Upanishads.

Though
being smallest in size it is highest in philosophy and deals with the subject of Pure
Consciousness directly. Mandukya Karika of Gaudapadacharya is a famous
commentary on this Upanishad. The great Adi Shankaracharya has written his
commentary (Bhashya) on Mandukya Upanishad and Mandukya Karika. There is further
explanatory commentary (Tika) by Anandagiri on Shankaracharya's Bhashya.
We present here the notes taken from the audio talks by Revered Ramananada
Saraswati and Revered Ranganathanadnaji Maharaj on Mandukya Upanishad. The
talks by Revered Ramananda Saraswati also take into consideration the Bhashya of
Shankaracharya
and
the Tika of
Anandagiri.
(The upanishad and its commentary being in sanskrit, many sanskrit terms are
inevitable while discussing them. Appropriate english translations are provided
wherever possible. The original text for the Upanishad and the Karika can be
downloaded from sanskritdocuments.org)
Introduction
Chapter I
Chapter II
Chapter III
Chapter IV

Introduction
Mandukyopanishad is the essence of Vedanta (vedantartha-sarasamgrahabhutam) as it
does two important things: analyzing the three states of consciousness with the view of
making it means to transcend them and it looks deeper into the problem of causality.
- Vedantartha-sarasamgrahabhutam Jiva (Individual soul) and
Brahman (Infinite Reality) are identical. This is the essence of Vedanta. This is to be
firmly established in the intellect (heart) of the spiritual aspirant ( -
samgraha - samyaka grahana).
Mangalacharan (Opening verse invoking Auspiciousness):
(1) In Brahman the waking experiences or waking world ( sthan or sphere of
activity) are imagined and hence the corrosponding entity having waking experiences
( sthani) is also imagined.
i.e. for waking state: sthan is Virat and sthani is Vishwa;
state: sthan is : Hiranyagarbha and sthani is : Taijasa;

dream

deep sleep state: sthan is : Ishwara and sthani is : Praajna;

This is called Adhyaropa (superimposition) and it begins with Tat

Padartha (That in the statement That Thou Art). Thus Adhyaropa starts with Tat or
Brahman. This is also referred as Vidhimukha.
In waking and dream experiences, our relationship with objects of experience is one of
knowledge only and no other relationship can be established. We merely reveal them
(or become conscious of them) by the light of Atman. In other words attachment and
hatred for objects is merely an imagined idea.
(Atman and Brahman are same. Reality behind the world is generally termed as
Brahman while the same Reality behind individual soul is termed Atman.)
Even Ishwara (God or sum total of all beings) is imagined in Brahman.
This first mangalacharan verse can be considered as salutations to the supremetranscendent (Para) Brahman.
(2) In this verse the Apavaad (de-superimposition) is mentioned which begins
with Tvam Padartha (Thou in the statement That Thou Art). Thus Apavaad starts
with Tvam or individual soul (Jiva). This is also referred as Nishedhmukha.
In this verse it is established that the individual transmigrating soul is non-different than
the supreme Reality.
This second mangalacharan verse can be considered as salutations to the Ishwara or
Guru (Apara Brahman).
Thus in these two invocatory verses, the fact of identity of Jiva and Brahman is firmly
established in the intellect of the spiritual aspirant from two different aspects. (In first starting from Bramhan the process of world and Jiva is explained to be imaginations in
Brahman. In second starting fromJiva the absolute identity of Jiva and Brahman is
explained.)
After a single days quota of waking experiences is exhausted, the dream state
manifests in the same Brahman.
The use of terms Sutratma and Hiranyagarbha for cosmic subtle body is
according
to
the
importance
given
to
either Prana (vital
force)
or : Buddhi (intellect or heart) respectively.
When the Atman (Self) is referred as Satchidananda (BeingConsciousness-Bliss), our intellect cant grasp it because our concepts about
ourselves and objects are always conditioned and we understand only
conditioned being, conditioned consciousness, & conditioned bliss but not the

substratum which is simple & unconditioned.

A gap (opening), as it were, is created in the homogeneousundivided Satchidananda by the stirring up of I and then between I (aham) and
This (idam) there is space for the entire phenomenal universe to manifest!
When the eyes of the waking state are closed we see the dream world with the
eyes of the dream state. Similarly our knowledge eye is closed and hence we
see the waking world. If by the grace of God our knowledge eye is opened and
we realize our true nature, we would then experience everything as our own Self.
(i.e. all the things and entities experienced are mySelf.)
Agama (Vedic scriptures) mention three types of desires: 1.
Kama Vasana (desire of sexual enjoyment) resulting from the fickleness
of Buddhi (intellect), 2. Karma Vasana (desire of work) resulting from
the dullness of intellect, and 3. Aparadha Vasana (lack of faith in
scriptures) resulting from the subtleness of intellect thus causing it to
dominate Shraddha (faith). A person can realize truth if he is devoid
of Karma Vasana and Aparadh Vasana but has little of Kama Vasana, as in the
case of King Janaka. But such is not an ideal for a spiritual aspirant.
Dream experiences are negated in waking but waking experiences are not
negated in dream, they are negated only when Truth is realized. Dream is based
on the ignorance of the waking state and waking state is based on the ignorance
of the Self.
Chapter I Agama
Prakaran (Chapter on Vedic Texts)
(1) And (2)
Abhidhan i.e. Vachak (Name Word)
Abhidheya i.e. Vachya (Form Meaning of word)
Some Vaishnavas interpret the meaning of first two verses of Mandukya as
below:

Aniruddha

Praddyumna

Sankarshan

Vishwarupa
Taijasarupa
Praajnarupa

Vasudev Turiyarupa
They consider that, considering the meaning of 'AUM' mentioned above, these

verses describe a spiritual technique. But this is not the expected meaning
of Shruti (Upanishad). Here the chapter is about knowledge (Jnana)
and shruti wants to establish the aspirant in his/her real nature through
knowledge and enquiry. No technique or process, as such, is being described
here.
(3) : Bahishprajnah The senses are outer as compared to the mind hence
the term Bahishprajna, though the Prajnaa (consciousness) is
within. Consciousness of waking state is called Vishwa.
(4) :: Antahprajnah The mind is inner as compared to the senses hence
the term Antahprajna, though the Prajnaa (consciousness) is
within. Consciousness of dream state is called Taijasa.
(5) : Prajnah : Prakarshena Janati iti Prajnah
: Praajnah :
consciousness)

: Prajnah

ava

Praajnah (deep

sleep

Prakarshena
Sarvakalikatva & Sarvavishayitva (with
respect to waking and dream, all knowledge is unified in deep
sleep)
In deep sleep we are united with the Sat (Pure Being) aspect of the
Reality but we do not comprehend it due to ignorance.

: Ekibhutah In deep sleep the mind-made duality of waking and dream

states is unified (Ekibhutah). The duality is not destroyed but is
not experienced because no instrument of discrimination is
available in that state. It is just as we cant locate things in
complete darkness, things are as if unified in darkness.
Prajnaanghana mass of consciousness, similar to above
explationation of Ekibhutah, everything is covered with darkness.
: Aanandamayah The oscillation of mind as subject-object duality in
waking and dream states results in exhaustion of mind. This is not
experienced in deep sleep; and hence we derive bliss from deep
sleep. The term Aanandamayah (full of bliss) indicates the same.
But this is not the bliss of the Atman (Self) neither is it any
modification of the Self.

 Aanandabhuk Effortless bliss.

: Chetomukhah Praajna is
the
for Vishwa and Taijasa (effects).
Hence Chetomukhah.
OR
Vishwa and Taijasa are
for Praajna hence Chetomukhah.
(6)

doorway

the

(cause)

doorways

Na Etasmat Jatyantar Bhutonyesham Eva

In Samkhya and Yoga philosophy Ishwara is different fromJiva as they believe
in Purusha and Prakriti. Ishwara is Purusha-Vishesha (special type of
soul) while Pradhana is the Upadana Karana (material cause). In

case of Naiyayikas also Ishwara is Tatastha and only the Nimitta

Karana (efficient cause) not the Upadana Karana (material cause). But in
Vedanta Ishwara being the Nimitta as well as the Upadana Karana, is nondifferent
from Jiva. Praajna itself
is Ishwara. Upadhipradhanta (consciousness under the control of
limiting adjuncts) is Jiva while Chaitanyapradhanta (consciousness
in control of limiting adjuncts) is Ishwara.
In the context of sadev somya idam agrasita
(Chhandogya Upanishad), the verse :pranabandhanam
hi

somya

manah

uses

word : manah to

the

the Jivatma while

to

word : pranah points

the

to Parmatma or Sadbrahma. The

refer

aspect

of

Brahman

referred

by pranah is Sadbrahma or Shabalabrahma and not

the
unborn, absolute Brahman. This Sadbrahma or Shabalbrahma is the seed
(cause) for creation of Jivas. To refer the Absolute Brahman,shruti says
:
: aksharaatparatah
parah
i.e. : parah (superior)
than : Aksharah (unchangable), Avyakrit(unmanifested), Sabij (cau

sal), Shabalabrahma (potential) etc. Similarly in the shruti verse

: sabahyabhyantaro hyajah,the absolute, unborn Brahman is referred as
the substratum of cause (: abhyantarah) and effect (: bahyah).
Paravani

(source of speech)

Pashyanti (causal

speech)

= Brahman
=

(absolute Truth)
Avyakrutatma/Ishwara

(undifferentiated self/cosmic causal body)

Madhyama (subtle speech)
= Hiranyagarbha
body)
Vaikhari
(gross speech)
= Virat
body)

(cosmic subtle
(cosmic gross

In waking state, the oscillation of mind is in the form of perception through

senses and in dream it is of the form of desire-laden memory. In deep sleep
oscillation of mind is absent and mind with senses is absorbed in prana (vital
forces). The Jiva then resides in the Hridayakasha (space of heart).
Perception and memory are forms of thought, in the absence of which, the seer
remains indistinguishably in the form of Praajna in the heart alone.
(7) - Shabda-Pravritti (causes of word):
Jati

(species)

Guna (quality)

Kriya (action)

e.g. cow, dog etc.

e.g. loving, angry, intelligent, artistic etc.
e.g. reader, farmer etc.

Sambandha (relation) e.g. princely-man, father-son etc.

Rudhi (custom)

e.g. pankaj for lotus flower

Turiya (transcendental consciousness) is characterized as:

- --
shabda-pravritti- (devoid of any cause for word to arise)
nimitta-shunya
visheshpratishedhenaiva

(negation of all specific attributes)

: na antahprajnam

(negation of Taijasa i.e. dream state)

na bahishprajnam

(negation of Vishwa i.e. waking state)

: na ubhayatahprajnam

(negation of interval between dream and

waking)

na prajnanaghanam

(negation of Praajna i.e. deep sleep state)

na prajnam

(negation
of sakshi i.e.
consciousness)

na aprajnam

(negation of inertness)

adrishtam

(ungraspable by senses of perception)

avyavaharyam

(devoid of empirical dealings as it is

ungraspable)

agrahyam

(ungraspable by senses of action)

witness

 alakshanam

(can not be pointed

perception or inference)

achintyam

(unthinkable as it is alakshanam)

avyapadeshyam

ekatmapratyayasaram

prapanchopashamam
shantam

out

by

direct

(unspeakable, can not be formulated in

words)
(the self that subsists in waking, dream,
and
deep
sleep
is
the
I-am
consciousness
or the only valid proof for turiya
is the unchanging I-am consciousness in
every being)
(cessation of all phenomenon; after the
negation
of sthani
in three states now the sthans are also
negated)
(unchanging, tranquil)

(auspicious as it is devoid of any

differentiation)
How to worship or meditate on such a Turiya or transcendental Pure
Consciousness?
The homogeneous supreme Reality should be identified as our own inner Self
( pratyagatma) and we should always abide in it. To feel

shivam

the turiya as our own ever-present-Self (- - aparokshanitya-drishtitva) is meditation.

Bhagawan Ramana Maharshi was asked what is turiya? He replied: 'There
are three states only, the waking, dream, and sleep. Turiya is not a fourth
one: it is what underlies these three. But people do not readily understand it.
Therefore it is said that this is the fourth state and the only Reality. In fact it is
not apart from anything; for it forms the substratum of all happenings; it is the
only Truth; it is your very Being. The three states appear as fleeting
phenomenon on it and then sink into it alone. Therefore they are unreal.

Turiya is only another name for the Self. Aware of the waking, dream,
and deep sleep states we remain unaware of our own Self. Nevertheless the
Self is here and now. It is the only Reality. There is nothing else. So long as
identification with body lasts the world seems to lie outside us. Only realize
the Self and they are not.'
(8) This Upanishad started with the verse all this is verily (Aum). Aum points to
the Parabrahma (transcendental Reality) and the way to reach it is also Aum.
Though the Reality is devoid of Abhidhan (word) and Abhidheya (meaning of
word), it is reached through them.

In the beginning of the chapter, first it was pointed that all this is Aum, then all
this is Brahman, and then this innermost Self of all beings (i.e. Atman) is
Brahman. Then the Atman was said to have four quarters in it: Vishwa, Taijasa,
Praajna, and Turiya. It was said that the waking, dream, and deep sleep states
are imagined in Brahman (Adhyarop), then they were negated by stating
characteristics of Brahman in negative terms like na antahprajna, na
bahishprajna (Apavad). Why this process? The world that we experience in
waking and dream is a superimposition on Brahman and correspondingly our
imagination about ourselves as Vishwa, Taijasa, and Praajna ('I am so-and-so, I
am of age x, I think, I feel, I know, I don't know' etc.) is also a superimposition
and not a reality. By the negation of all these we are guided to dissociate
ourselves from the superimposition and establish ourselves as we truly are
i.e. Turiya (Infinite Pure Consciousness).
Till this verse, the above-mentioned process was explained; now this verse
gives
relation
between
the
above-mentioned
four
quarters
and maatras (letters) of Aum. Why is it necessary? Some experts say that
the further process is not required for superior and middle type of spiritual
aspirants ( uttam and madhyam - adhikari) but is meant for
the lowest type of spiritual aspirants ( adham adhikari) as they
havent yet developed the subtle buddhi to grasp the Truth. Other experts dispute
this and say that the Upanishad and the commentary on it, is meant to confer the
knowledge of Reality on the aspirant and no process ( upasana) towards
the goal is given here. Since the goal here is to establish the absolute identity
between the individual soul and the supreme Truth, no upasanais being
described. They say that the further verses and commentary is for the
glorification ( stutyartha) of this identity of Jiva and Brahman.
(9) (A) = Vishwa / Vaishwanar
A is the first letter and also pervades all speech; similarly Virat is the first
quarter and it pervades all.
(Speech-impaired people may not utter any other sound but they can utter
A!)
(10) (U) = Taijasa / Hiranyagarbha
U is in the middle of A and M; also it is superior to A and thus signifies
intermediateness and excellence. Taijasa is superior toVishwa; and dream
state is in the middle of waking and deep sleep states.
(We move in the circle: waking-dream-deep sleep-dream-waking)
(11) (M) = Praajna / Ishwara(Avyakrutatma)

M is the merging point for A and U; and it sort of measures them i.e.
taking in and throwing out. Similarly Vishwa and Taijasa are dissolved
in Praajna; and Praajna sort of measures them i.e. absorbing in and issuing
out.
(Mitee the measuring pot used to measure grains like wheat, barely etc.)
(All the eleven verses of the Mandukya Upanishad are discussed in this first chapter. It
also has the Karikas i.e. explanatory verses by Gaudapadacharya based on the
Upanishadic verses. Chapter 2, 3, and 4 have no Upanishadic verses but only Karikas.)
Chapter II Vaitathya
Prakaran (Chapter on Unreality)
Waking state Jivas are more aware of the Being aspect; are conscious of their
existence. Waking objects are revealed by the light of the Atman (Pure
Consciousness) and not by sun or other lights.
Dream state Jivas are more aware of the Consciousness aspect. Though sun, moon,
and other lights are absent in dream state; dream objects are revealed by the
light of Atman.
Deep sleep state Jivas are more aware of the Bliss aspect. There is no object to be
revealed.
In all the three states, the existence, consciousness, and bliss is due to the Atman,
though the degree of awareness about them varies.
To establish the unreality of the dream experiences, karikas 1 and 2 use logic about
space and time while karika 3 uses basis of shruti (upanishads) passage. If doubt is
raised that the objects in dream state are real in dream while the waking objects are real
in waking state then it is refuted by these 3 karikas.
Thus the unreality of the drishtant (illustration) i.e. of the dream is proved. Based
on this, now it is inferred in karika 4 that the waking experiences are as unreal as that of
dream experiences. Drishyatvat (being perceived) is the common factor for the
experiences in these two states. The difference between the two states is only of the
duration of time and dimension of space.
An inference has following five parts:
1. Pratijna (proposition to be proved) waking state objects are
unreal
2. Hetu (ground) Drishyatvat i.e. being perceived
3. Drishtant (illustration) dream objects

4. Hetupanaya (relation between illustration and proposition)

'objects being percieved' is the similarity between dream and waking

states.
5. Nigaman (reiteration) hence waking state objects are
unreal
In karika 6, another reason is given to establish the unreality of waking objects:
aadavante-cha-yannasti-vartamanepi-tattatha i.e. that which does not exist in the beginning and the end is equally so
in the present (or middle).
(11) A doubt is raised that if the waking and dream states are unreal then the
phenomenon experienced in these states i.e. experiencer and his experiences,
would have no basis. Also the question would arise as to whom does these
dreams appear? This has to be answered as it is observed that there is no
dream without the dreamer; also without the answer to this question the waking
up from the dream would be a problem!
(12) & (13) Answer to the above doubt is given: the self-luminous Atman imagines
Itself through Itself by the power of Its own Maya; It then cognizes the objects.
How is this done? The Prabhu (Lord) i.e. Atman or Self manifests diversely
the things existing in mind: external objects like sun, moon, earth etc. as well as
internal objects like thoughts, emotions, desires etc. The dreamer is the Lord
and not the individual Jiva.
Prabhu (Lord):
Prabhavate asmat sarvam iti prabhuh

Prabhavate swayam nana repun iti prabhuh

Samartho bhavati iti prabhuh
Thus the firm conclusion of Vedanta is: knowledge and memory are not without the
support of Atman. Nihilists (some Buddhists) deny this. Also there is no extra-cosmic
creator in Vedanta.
(14) & (15) One might wonder that thoughts, emotions etc. being internal can be
imaginations but what about the external world objects and events which
appear concrete and seem to last longer? The answer given in these
two karikas is that the difference between internal and external is only related
to the duration of time and organs of perception. Hence internal as well as
external things are imagined as in dream. In case of waking state the external
objects are perceptions of sense organs while the internal objects are of mind
similar to the dream experiences.

(16) The Lord (Prabhu) first imagines the individual soul (Jiva) and internal &
external objects of experience. The individual soul gets his memory according
to the thought impressions he has.
(17) & (18) Ignorance about the real nature of the Self is the cause of Jiva and
removal of ignorance is Self-knowledge.
(19) The Lord through his maya projects infinite objects like vital forces etc. and is
deluded by them!
(26) Samkhya philosophy has 25 principles:
1. Prakriti

(nature)

2. - Prakriti-Vikriti - a. Mahat
(Nature-modification)

(cosmic intelligence)

b. Ahamkaar (ego)
c. - Panch-Tanmatra
i. shabda

(sound)

ii. sparsha

(touch)

iii. rupa

(form)

iv. rasa
(taste)
gandha

v.
(smell)
3. - Prakriti-Vikara

Jnanendriya
(Nature-evolutes)

a. - Panch-

(five perceptive sense)

b. - Panch-

Karmendriya
(five organs of action)
c. - Panch-Vishaya
(objects related to five sense)
4. Purusha (Self)
Yoga philosophy has 26 principles: the 25 mentioned above and Ishwara
Pashupat or Ektrinshak philosophy has 31 principles: the 25

of Samkhya philosophy, Maya,

and -
Panch-

kanchuk ( raga, avidya, niyati, kaal, kalaa).

Some other philosophies have infinite principles.
(27) As per Vedic varnaashrama tradition:
For Brahmin the

four ashramas

i.e. brahmacharya,
grihastha, vanaprastha, and
sanyasa are compulsory.

For Kshatriya the three ashramas i.e. brahmacharya, grihastha, and

vanaprastha are compulsory.
For Vaishya the two ashramas i.e. brahmacharya and grihastha are
compulsory.
For Kshudra only one ashrama i.e. brahmacharya is compulsory.
(But for a man of intense dispassion, embracing sanyasa-ashrama is
allowed from any other ashrama)
Karikas 20 28 describe philosophies that define the Self in various categories
like : praanah, guna, : manah, kaal, desha, chitta,

dharmadharma, paad, loka, bhuvan, bhojya, shuk

shma,
sthula, tatva, ashrama, linga, strishti etc.

The reason for imagination of world in the Self is these above mentioned (20-28)
diverse ideas. According to Vedanta the real principle is the Self, the only
substratum having consciousness/light. By Its consciousness everything else is
conscious and is illumined. Ignorance about this Self gives rise to various
imaginations. The diversity experienced in the world gives rise to various ideas
which come forth as varied philosophies.
Avyakrutatma (Praajna) is the cause and the Praanah is the primary effect; above
mentioned principles (20-28) being further effects ofPraanah. Apart from these,
the other differences observed in the phenomenal world are the imaginations in
these principles.
(29) In whichever way a human being perceives/imagines/worships the Atman (Self),
in that very way the Atman protect him/her.
(30) People devoid of discrimination consider Praanah etc. as different from the Self
while the discriminating ones know the non-dual Self (i.e.Praanah etc. being
non-different than the Self) and hence are free from any doubt.

(31) Shruti (scriptures) and Tatvadarshi (seers of Truth) know the

phenomenal universe as dreamlike and as unreal as a city in the sky
( Gandharvanagaram).
(32) This is an often quoted karika and many scholars unable to comprehend it have
accused Gaudapadacharya of teaching a false philosophy. The karika says
(from the Absolute point of view): In Truth there is no origination, no dissolution,
none in bondage, none striving or aspiring for freedom, and none liberated!
(33) Since all the imaginations are based on the infinite Self, non-duality is
auspicious and conducive to well-being of all, even during the transactions of
phenomenal world. Though no imaginations have absolute existence in Pure
Consciousness, all the imaginations including world and its creatures are
deriving their existence from the Self. The idea of separateness is unreal and
inauspicious. This is stressed by Swami Vivekananda in his Practical Vedanta.
He advocates that Advaita Vedanta (non-dualistic Vedanta) knowledge applied
to all spheres and all walks of life is auspicious. Sri Ramakrishna uses the
words Nitya and Lila to indicate the absolute and relative aspects of
the Self respectively and says that God can be realized with eyes closed as
well as with eyes open!
The life that we lead is transitory but the basis of it is the unchanging and everpresent Pure Consciousness i.e. phenomenal I is unreal but real I is immortal.
Chapter III Advaita
Prakaran (Chapter on Non-duality)
In the first chapter it was proved with the help of scriptures that the experiences of
dream and waking state are effects of ignorance and are unreal from Turiya i.e.
Pure Consciousness point of view. Also the characteristics of Turiya were described in
negative terms. In the second chapter, with the help of logic, it was explained the
unreality of misapprehension i.e. of dream and waking states. In this third chapter the
causal ignorance i.e. non-comprehension of Truth would be negated and it would be
proved that the supreme, transcendental Pure Consciousness is the only reality. The
description of creation of universe etc. is incidental.
Question may be raised as to how logic, which is a product of intellect, can prove nonduality of Pure Consciousness which is beyond intellect? The logic which is guided by
scriptures and which enquires into the true nature of self is helpful for a spiritual
aspirant. Independent logic can not grasp Truth as it will always analyze
the idam (this) and never aham (I am). Reality is the substratum for even
logic.

(1) Those who believe in causality are : kripanah (narrow-minded people).

People with ideas of separateness, fear, and ignorance are small minded. One
may ask why criticize the aspirant in the beginning of the chapter? The
distinction of worshipper and worshipped that an aspirant takes for granted is
contradictory to the conclusion of chapter 2 and the premise of chapter 3. Thus
the criticism of duality is appropriate while establishing non-duality.
Those who consider themselves as bodies (gross or subtle) and think that the
Brahman was unborn in the beginning and now it is born
are Jatabrahma and not Ajatabrahma. In their delusion they
consider the eternal Pure Consciousness to be under the domain of Time! It is
interesting to quote here a question that was put to Sri Nisargadatta Mj and his
reply to it
Q: You said that before I was born I was one with the Pure Being of Reality; who
decided that I should be born?
A: In reality you were never born and shall never die. But now you imagine that
you are, or have a body and you ask what has brought about this state. Within
the limits of illusion the answer is: desire born from memory attracts you to a
body and makes you think as one with it. But this is true only from the relative
point of view. In fact there is no body, nor world to contain it; there is only a
mental condition, a dream-like state, easy to dispel by questioning its reality.
(2) Brahman being always unborn, it alone is limitless.
(3) Just as space enclosed in a pot is the same outer infinite space, the Jivas are
similar manifestations of the Brahman.
The space and Atman are both homogeneous, subtle, and beyond contamination;
but space contains dissimilar objects like earth, sun, moon etc. This does not apply
to Atman.
(10) All bodies (gross, subtle, and causal) are dreamlike; they appear and disappear
by the Maya of the Lord.
(15) & (16) In the shruti there are passages in which origination of world is
mentioned, or karma, worship (upasana), differentiation, duality etc. is
mentioned. Such passages are meant only for the purpose of explaining the
non-dual Reality and never for origination of the world, or duality. The Jivas are
experiencing the world and have many desires in them, so the Vedas try to
solve
their
problems
by
mentioning
various
paths.
Shruti narrates the story of origination of the world in such a way to the aspirant
understands that in fact there is no world! It is of illusory nature and only the
non-dual Brahman exists! Thus the passages explaining world-process are
meant for madhyam and adham adhikari(middle-type and lowest-type of

spiritual aspirants).
(17) The means of experience that we have senses and mind are illusory and
hence all our experiences are also illusory. These illusory means can not enter
the Truth hence the experience of Truth is difficult to reach. E.g. eyes can see
everything
but
they
can
not
see
themselves.
The Truth has no conflict with any imaginary object hence Advaita (non-duality)
has no conflict with other philosophies. The philosophies likesamkhya,
naiyayika etc. that are busy in the explanation of the imaginary objects,
contradict each other.
(18) The Shruti view is: power ( shakti) of Brahman is inferred from the effects
seen (i.e. creation etc.) and is non-different from the 'wielder of power'
( shaktimaan). The power is inferred during the experience of effect
i.e. when we experience phenomenon we have to admit the shakti; but in
absence of effect (e.g. in super-conscious state of Samadhi) shakti is absent
and
Absolute
Brahman
alone
exists.
The Agama view is: Independent-power ( swatantryashakti) is
ever-present
in
Brahman
though
never
separate
from
it.
Ramana
Maharshi
explains
this
point
as
follows:
'The Vedantins say that Maya is the shakti of illusion premised in siva. Maya
has no independent existence. Having brought out the illusion of the world as
real, she continues to play upon the ignorance of the victims. When the reality
of her not being is found, she disappears. 'Recognition' (pratyabhijna an Agama text) says that shakti is coeval with siva. The one does not exist
without other. Siva is unmanifest, whereas shakti is manifested on account of
Her independent will swatantra. Her manifestation is the display of the cosmos
on Pure Consciousness, like images in a mirror. The images can not remain in
the absence of a mirror. So also the world can not have an independent
existence. Swatantra becomes eventually an attribute of the Supreme. Sri
Shankara says that the Absolute is without attributes and that Maya is what
is not and has no real being. What is the difference between the two? Both
agree that the display is not real. The images of the mirror can not in any way
be real. The world does not exist in reality (vastutah). Both schools mean the
same thing. Their ultimate aim is to realize the Absolute Consciousness. The
unreality of the cosmos is implied in Recognition (pratyabhijna), whereas it is
explicit in Vedanta.'
(20) Dvaitadvaitawadi also

known

as Bhedabhedawadi or Bhartyaprapancha is an old nondualistic opinion in which the phenomenon is considered as real and originating
from Brahman. They also consider the Jiva to be real in the phenomenal world.
(22) Dvaitadvaitawadi philosophy holds that the world and soul to be real while non-

dualistic Vedanta followers considers them to be illusory. If they are real then a
person will remain a person and an animal will remain an animal. Brahman will
have to be considered then as transforming entity. This contradicts
reason. Shruti narrates the process of creation etc. with the aim of establishing
non-duality in the heart of the spiritual aspirant and it is not meant to be a real
creation process.
(23) The shruti passages about creation can be interpreted to mean that they are
secondary to the purpose of non-duality but other passages which describe the
absolute characteristics of Brahman can not be otherwise interpreted. E.g. the
former category of passages include: yato va imani
jayante which is further added with tat vijijyasasva and later
with tat brahma. Thus these passages are pointing to non-duality
and unborn nature of Brahman. The latter category of passages include:
: sabahyabhyantaro hi ajah which is complete in itself
and does not require to be added further with other statements. The conclusion
is that shruti passages about creation of world etc. are actually meant to prove
the illusory nature of world.
(24) There are shruti passages which negate the creation. If shruti wanted us to
believe that the creation is real then these creation negating passages should
not have been there; but there are such passages e.g.
neha naanaasti kinchana also there are passages suggesting the

illusory nature of creation such as indro maayaabhi. The purpose

of creation passages is to guide the world-experiencing soul towards the only
Reality of non-dual Brahman.
Doubt:

In

the

(dictionary)

called

Nighantu

by Yaska, there are eleven synonyms for maya; one of which

is prajnaa. So

why

not

interpret maya to

mean prajnaa

instead

of mithya (illusion)?
Explanation: By the word prajnaa, only the consciousness related to the senses is
meant and not the Pure Consciousness. Our senses are painting an illusory
world on the Pure Consciousness; in that sense the word prajnaa is meant to
be maya. Swami Vivekananda says: Upon Him the senses are painting chairs,
and tables, and rooms, and houses, and worlds, and moons, and suns, and
stars, and everything else.
(25) - : - (Cosmic subtle mind first
product of Ishwara)
In
this karika the
word sambhuti is
to
be
interpreted

as upaasana (worship) while asambhuti as karma (work).

In ultimate knowledge of the Reality there is no place for co-existence
with karma (work) but karma as a step towards the knowledge i.e. karma is
accepted.
(1) saadhana or karma combined with upaasana (process towards the
goal)
(2) saadhya or hiranyagarbha or sambhuti (goal to be reached)
Both 1 and 2 mentioned above are deprecated from highest point of view.
(26) The shruti passages related to creation of the world are meant as means for
spiritual practice ( saadhanrupa) just as the world-that-is-experienced is
also a means for spiritual practice. This is adhyaropa. Swami Vivekananda says:
The world is a grand moral gymnasium wherein we have all to take exercise so
as to become stronger and stronger spiritually. But by this if an impression is
derived that Brahman issaadhya (goal to be reached) and there is causality in
Brahman, then this is impression is negated by neti neti passages.
As explained in the note on verse 7 of first chapter, Turiya is the only
Substratum/Reality that exists. All the three states (waking, dream, and deep
sleep) are superimposed on this substratum. In relation to these 3
states Turiya is called the Fourth. Similarly with respect to the saadhan world
which is an illusory superimposition on Brahman the Brahman is called
saadhya. In Itself, the Brahman is ever-present Truth and not the goal of any
process. Such a Brahman is pointed by the negating shruti passages. The neti,
neti approach to describe Brahman is better than describing It in terms of 'world'
like infinite as sky/sea/space; this is so because our mind is accustomed to think
in terms of sense-inputs only i.e. in terms of 'world' and when scriptures talk
about Self/God/Brahman as infinite/unborn/all-pervasive etc. our mind is baffled
and tries to 'imagine' Brahman as something similar to vast sky/sea etc.; this is
essentially not the purport of the shruti and hence negating all that mind can
conceive is a better approach.
(27) Doubt: If the Atman is ever unreachable in experience then it must
be asat (non-existent)?
Explanation: The effect (i.e. world) that is experienced can be taken as the
indication for - satswarup Paramatma (Reality that is Pure
Being). E.g. magician shows magic but he himself is not seen (this is an example
of illusory efficient cause) or a rope mistaken for snake (this is an example of
illusory material cause). Even after going through innumerable births and
experiences, our real nature remains unchanged, ever-present, Pure
Consciousness; during these experiences too it remains unaffected. Hence in
Vedanta it is termed as kutastha literally meaning the anvil which takes

the blows from a blacksmiths and remains fixed.

(28) Naiyaayika philosophers are Asat Kaaryavaadi i.e. they
believe creation out of non-existence. They also consider the existence and nonexistence
to
be
two
entities
opposite
to
each
other. (/) Vainaashika
(Maadhyamika/Shunyavaadi)
are also Asat Kaaryavaadi but they believe non-existence to be the absence of
existence.
But it not observed anywhere that something is born out of non-existence. Hence
their position is not tenable. E.g.
vandhyaaputra(son of a barren
woman) is not seen actually or by assumption.
(34)

&

(35) (Chitta) = (Chit)

(
vishayaanusamdhaan)

+ (t )

World/mind = Consciousness + Attachment to objects of experience

sushupti mind merged in ignorance but desires are in causal form

samaadhi mind merged in Pure Consciousness and even desires in their

causal form are burned.
(36) For a Self-realized person, the phenomenal dealings are illusory. His/her own
life-show is apparently carried on with liberated-mind ( baadhita
anuvritti).
(37) abhilaap vaak (speech)
You will find that none of you can think without some symbol. Swami
Vivekananda
In Yoga samadhi is by - chittavritti-nirodha - Modifications
of mind are controlled and it merges in Prakriti, thus Purushabecomes separate.
In
Vedanta
samadhi is
by aatmasatyaanubodha (realization of true Self)- Control of mind
is natural when Brahman is realized as true Self; becoming one with Reality itself
is samadhi i.e. mind dissolves in Infinite Pure Consciousness.
(38) To remain ignorant is narrow-mindedness ( kripanataa)
To realize the true Self is to get rid of narrow-mindedness
( akripanataa)
In human birth not to strive for self-knowledge and to depart the world
ignorantly is narrow-mindedness.
There is nothing to be gained in Self-knowledge; only to loose all! All false self

is to be given up as Sri Nisargadatta Mj put it: The false self must be abandoned
before the real self can be found.
(39) asparshayoga (Yoga of no contact). In the ultimate Reality, all types
of subject-object duality is absent. The Truth is never touched by sin or virtue.

: durdarshah (difficult to grasp). To the conditioned being, the name-less,

shape-less Self is difficult to understand and he/she has to repeatedly
practice shravan (listening about Atman) manna (cogitating about
It) nididhyasan (continuous abiding in Atman).
People are afraid ( bibhyati) of fearlessness (i.e. Brahman). They are
afraid to loose the personality/individuality idea.
(40) For people who have attained the highest non-dual Self-knowledge the mind is
automatically calmed but for the mediocre and struggling aspirants, practice of
mind-control is essential. The practice may be japa (repetition of sacred
mantra), tapa (austerity), bhakti(devotion),

nishkama

karma (self-less work), pranayama (breath control) etc.

(42) The scriptures advice us to control the mind by systematic approach and not by
stubborn insistence. We have to be firm in our implementation of sadhana but
obstinacy is to be avoided. Methods mentioned in the above karika for mindcontrol are the examples of systematic approach while tamasik sadhanas like
standing on one foot, remaining hungry etc. are the examples of obstinacy. Even
in the path of Hatayoga there is a systematic implementation of its techniques.
In desires and enjoyments, the mind gets exhausted; it gets relief in deep sleep
which is dissolution of mind to seed form. When we are tired and feel sleepy, the
mind is unable to move further and wants to get back to seed form
( laya). Laya is as much an obstacle to Self-realization as desires and senseenjoyments are.
(43) Mind generally lives in the meshes of the sense-objects because of its desire for
enjoyment. Mind can run only to such objects wherein it has at least one of its
main three false beliefs about them, that:
1. they are real ( satyatva bhavana)
2. they are permanent ( nityatva bhavana)
3.

they have

in

them

potential happiness to

give

samicchinatva bhavana)
These three false values have been super-imposed by the mind upon the
sense-objects; the objects in themselves have none of these values.

By discriminating on the limited, sorrowful, and transitory nature of all duality, the
mind gradually becomes desire-less. If sense-objects were real, then after
repeated enjoyments, we should feel fulfillment but it is observed that this does
not happen and instead we feel more and more emptiness. The sense-objects
are illusory and have no reality by themselves; we should stop running after
them.
First discipline is to understand that the things experienced are transitory and are
causes of misery. This is practice of detachment (vairagyaabhyaas).
Next is to understand that these things are only appearances and have no
existence by itself; only the unborn, infinite Self exists. This is practice of
knowledge ( jnanabhayas). Thus the out-going mind is restrained and is
stabilized in the Self.
(44) & (45) If mind is controlled from external objects and is also not allowed to go
into sleep, still it does not get established in the Self. Why? It becomes immobile
as it were. The reason is - subtle desires which are holding it to the limited
consciousness ( kashaya). These desires are to be unearthed and got rid
of. Kashaya is difficult to detect and has to be carefully observed & eliminated. Iam-the-body idea and related desires are to be systematically & resolutely
counteracted.
Following three are the main obstacles for Self-realization:
1) / (laya/stabdhata)
mind
becoming

immobile

due

to tamoguna inertia; its causes could be heavy diet, heavy

work, lack of sleep etc.
2)
/ (bahirmukhata/vikshepa) mind attached to external senseobjects due to
rajoguna

3) /
(rasaaswada/samaadhisukha) mind attached to the bliss of
ignorance
associated
causal
consciousness
( aanadamayakosha)
Spiritual aspirant should engage himself/herself only in bare necessary dealings
of the world and should avoid unnecessary engagements.
(46) Aninganam absolutely steady mind
Modes of mind-stuff ( chitta) according to Yoga philosophy:
kshipta, vikshipta, mudha, ekagra, and niruddh
a.
Difference between Yoga Samadhi and Vedanta Samadhi: former is the result of
separation between purusha (Self) and prakriti(Phenomenon) and in it the
mind/nature is neither negated nor is it dissolved in Self; in latter the mind/nature

is merged completely in the Self and it is the result of constantly meditating on

the Reality of the Self.
In Vedanta, the transmigrating nature of an embodied being is not absolutely real
but in Yoga it is real. Also in Yoga there are many Purusha(Self) while in Vedanta
Brahman alone is the Self.
Chapter IV Alaatashaanti
Prakaran (Chapter on Quenching the Firebrand)
In this last chapter it will be proved in detail that, the dualist and Buddhist philosophies,
being contradictory to each other, are untenable. The purpose of doing this is to make
the spiritual aspirant firm footed so that he is not deceived by these philosophies.
The analogy of firebrand refers to the causal chain of transmigration. In the phenomenal
world the association of the Self with non-self entities like mind, body etc. is
experienced but the association can not be real as for any association two distinct
entities are required and mind, body etc. do not have any existence apart from the Self.
Just as heat is associated with fire but can not be proved apart from it similarly the
body-mind complex is associated with the Self but can not be proved apart from it.
(1) dvipada (two-legged) Human Being (though birds are also two-legged
here the term refers to human being).
dvipadamvaram (greatest amounf two-legged) Self-Realized Human
Being (In the context of Mandukya Karika the term refers toNarayanRishi of Badarikashrama i.e. Guru of Gaudapadacharya).
aakaashakalpena Knowledge similar to space i.e. subtle, vast, and
part-less but not unconscious like space.
jneyabhinnena dharmaan To realize that the world experienced
in waking and dream states as non-different from the Self. Hence the world and
its beings are also compared with space.
(2) asparshayoga Not connected with anything i.e. devoid of subjectobject duality. That is the nature of Reality.
(9) prakruti

samsiddhiki (achieved through right practice like the powers

attained by the yogis)
swabhaviki (inherent by nature like heat in fire)
sahajaa (attained by birth like the flying ability of a bird)
akrutaa (not produced out of anything like the nature of water to

flow downwards)
The unborn Atman can never change its nature and hence no birth is possible for
It.
(10) Even when we experience birth, life, and death, we are by our real nature
birthless, deathless, pure, and immortal. The true nature of ours never
undergoes any change since by nature (/) it is changeless! And
hence our experience of birth, life, and death is like a dream. The entire series of
transmigration does not affect our real nature in the least; but due to out
ignorance and lack of attention we get disturbed even by minor incidents in life.
This is the tragedy of human existence!
(14) hetu kaarana (cause) dharmaadharma (good/bad deeds)

phala kaarya (effect) - deha (body)

The above two are inter-dependent (cause-effect). In the world everything is
causal; hence nothing in it can be said to be existing entirely independent and
causeless. The Atman (Self) alone is free and causelss.

Karika 3 onwards it was shown that various dualistic philosophies fight with each other
and contradict each other. Any attempt to explain the experience world in terms of
cause and effect is self-contradictory. This is proved with the help of logic and similes.
First it was shown that theSamkhya and Naiyayika philosophies contradict each other,
later in karika 24-27 the Buddhist philosophical streams were shown to contradict each
other.
The major Buddhist philosophical streams are:
vaibhashik -
() bahyartha
aparokshavaadi/pratyakshavaadi (external objects are directly perceived
entities)
sautrantik - bahyartha anumeyavaadi (external objects
can be known only by inference)
yogaachaar -

() bahyartha
shunyavaadi/vijnanvaadi (external objects do not exist; perception and inference
are not the proofs; there is only a flow of mental-cognitions)
maadhyamik
sarvashunyavaadi (nothing exists)
(28) vijnanvaadi opinion is refuted with logic that it is absurd to assume
birth of momentary mind. This would be as futile as trying to trace the footprints
of a flying bird!
shunyavaadi opinion is bolder than vijnanavaadi they
say everything is shunya (non-entity). This is as absurd as to catch space by
hand.
(37) (39) vidyamaanatvam (day after day same phenomenon

appearing)
and anekasaadhaaranatvam (many
observers
confirming same phenomenon) are said to be the characteristics of waking state
which make it different from dream state. But this logic is waking-self logic and
during dream experiences also similar argument can be put! Hence just as
during dream the dream experiences appear real but in fact they are not real, the
waking experiences also appear real during waking time but they are ultimately
not real. The experiencing entity of dream comes to waking and with respect to
waking experiences thinks that waking experiences are the cause of dream
experiences. But in fact the same entity is having the dream and waking
experiences due to non-discrimination and getting itself mixed with subtle and
gross bodies.
(42) The explanation of world is discussed by Self-realized people only for aspirants
with dull intellect so that these aspirants may gradually by study of Vedanta
realize that there is no such real entity as world!
(47) (52) Analogy of alaat (firebrand) is introduced in karika 47. Till this
karika the unborn Self was proved by showing the contradictory nature of
dualistic philosophies and impossibility of birth for the unborn Self.
If a firebrand is swirled rapidly, different images/shapes (like circle etc.) are seen,
but these images though seen have no actual existence. If the firebrand is
stopped, the images are not seen.
e.g. 1 For pots the potter is efficient cause and clay is material cause
2 For shapes seen in the firebrand example, the 'swirling of firebrand' is
efficient cause and 'firebrand' is material cause
If we exclude potter from the e.g. 1 above, then the pots remain i.e. clay in the
shape of pot remains. But in e.g. 2, if swirling of the firebrand is stopped, the
shapes do not remain. Neither do they disappear somewhere nor do they merge
in the firebrand. Thus they have no existence at any time even during they
were seen!
Similarly the universe, its creatures, the phenomenal dealings etc. appear in
Brahman but have no real existence at any time. They appear and disappear like
a dream. In firebrand analogy there is swirling of the firebrand, no such thing is
required in Brahman for the phenomenon to appear. In other words, our birth,
life, death, rebirth etc. are all unreal from Absolute point of view as Swami
Vivekananda says, Birth, life and death are but old superstitions. None was ever
born, none will ever die, one changes ones position thats all. This is first fact of
consciousness is I am.
If we ask why do these phenomenon appear in Brahman? What is the cause?
Then ignorance of the Self is the only answer. The quotation by Sri Nisargadatta
Mj. given in karika 1 of chapter 3 above proves same point. Brahman and the
world do not have a cause-effect relationship hence the appearances
are anirvachaniya (un-describable).
(54) The external objects are neither the cause nor the effect of mind; mind and

external objects both are illusory appearances of Pure Consciousness

(Brahman). The Reality is devoid of cause-effect relationship.
(55) (56) As long as we are attached to the cause-effect chain, we are subjected to
the birth-death-rebirth cycle and consequently we have to experience the
world. On realization of Pure Consciousness as our real nature this causal chain
is broken and the appearance of body, world etc. cease.
(64) (65) In dream, the dream world ( drishya) is identical with the dreamingmind ( drashta). Also the dreaming-mind is identical with the dreamer
himself. Thus the dreamer first projects a mind and then projects the dream world
with the help of this imaginary mind! But all the while the projected mind and its
imaginary world are identical with the dreamer. This is also the case with waking
state.
(67) chitta (mind or subject) chaitya (cognized object)
e.g. knowledge of pot pot
The above two are always interconnected and in fact it can not be proved that
they have a cause and effect relationship between them. From Absolute point of
view they do not have any existence by themselves and appear to exists only
because the seer imagines them that way.
(79) abhutabhinivesh abhuta + abhinivesh
i.e
(objects that have no existence) + (to be convinced that they
exist)
Our understanding about ourselves, others, and world is a . In
place of infinite, non-dual, Pure Consciousness the only Reality ever existing
we see or experience ourselves, others, and world as existing!
(81) The Atman or Self is - swayamprakaash-swaroop i.e. it shines by
its own light and does not require external light like sun, moon, fire etc. to illumine
it and It is ever-present.
(82) Doubt: If nature of the Self is as mentioned above and we are repeatedly being
told about it, why cant we grasp it? Why do we experience body, mind, world etc.
and not Atman?
Explanation: We are essentially the Self, Pure Consciousness; forgetting
this fact we attach ourselves to the illusory body-mind phenomenon and then
worry about Self-realization! All we have to do is to be aware of this fact and let
go our hold on the body-mind complex. Since we hold on to the body-mind
instrument and through it experience the phenomenal world, we are always
outward-focussed. To experience the Self we have no instrument; this is the
difficulty in the Self-realization. Being itself the user of thought-speech channel
the Atman is also difficult to describe or think of.

(83) a. asti Self IS (existence) samkhya and other dualistic philosophies chalabhaav (moving or transmigrating nature)
b. naasti

Self

IS

NOT

(non-existence)

vainashik or vijnanwaadi Buddhist philosophies - sthirabhaav (fixed or

stationary nature)
c. astinaasti
Self
IS
and
IS
NOT

ardhavainashik or charwaak or digambar Jain

philosophies
ubhayabhaav(both fixed and moving nature)
d. naastinaasti

Self

IS

NOT

and

IS

NOT

maadhyamik or atyantik shunyawaadi Buddhist philosophies - abhaav(void

nature)
All the above philosophers, by putting forth such subtle philosophies, are in
fact covering the Self as it were and hence are getting deluded. If such is the
plight of philosophers, no wonder majority of humanity is ignorant about the
Atman.
(86) A Self-realized person has peaceful and blissful mind as a result of Selfdiscovery. Thats the nature of his mind; he does not need to practise mind
control. But a spiritual aspirant has to practice mind control and that which is
natural to atmajnani (Self-realized person) is a spiritual practice for
aspirants.
(87) In this chapter from karika 3 to karika 86, the birth-less nature of Atman was
proved by showing the contradictory nature of dualistic philosophies. Now from
karika
87
onwards
the
same
truth
is
explained
by
Vedantas awasthaatraya (analyzing the three states of consciousness)
method.
jagrat (waking state) laukikam (experienced with external
objects)

swapna (dream

state)

shuddhalaukikam (experienced without external objects)

(88) sushupti (deep sleep) lokottaram (no objects no experience)
jnanam (subject) and jneyam (object)

is upaay means

to

reach vijneyam (transcendental knowledge) i.e turiya.

(90) heya that which is to be avoided (the contents of three states or all
phenomenal knowledge)

 jneya that which is to be known (transcendental knowledge)

aapya that which is to be attained or to be taken help of
like panditya (hearing), baalya (cogitating), and mauna(continuous
meditation).
paakya that which is to be rendered ineffective or to be sterilized like
attachments, hatred, desires etc.
A spiritual aspirant must be aware of all above four categories so that he/she
can move correctly on the path.
(92) The objects of the phenomenal world including all creatures do not have
absolute
existence.
They
are sandihyamaanswarup(not
positively ascertainable); they can neither be said to exist nor not to exist. But the
Self
is
not rather
it
is nityanishchitaswarup (positively ever present). Swami
Vivekananda says, It is through the inscrutable power of Maya, which can not be
indicated as either existent or non-existent that the relative consciousness has
come upon the Jiva who is none other than Brahman. This is generally known as
the conscious state. And the state in which this duality of relative existence
becomes one in the pure Brahman is called in the scriptures the super-conscious
state
(94) In scriptures, often an ignorant person is derided (: kripanah small
minded etc.). This is done just to encourage the spiritual aspirant towards the
goal.
(99) All knowledge and knower are essentially infinite Pure Consciousness this
truth is not proclaimed by the Buddhists, though they negate the phenomenal
world and its creatures. Vedanta alone proclaims the real nature of the
phenomenon.
This karika specifically mentions the above point since throughout the treatise
Gaudapadhacharya uses terms and verses resembling Buddhist literature. He
makes use of these terms and verses because they were popular in the
intellectual circles of India at his times. But this could give us the wrong
impression that Buddhist and Vedanta philosophies are identical. In order to clear
the confusion and state the difference between the two philosophies, here in
karika no. 99, the above point is highlighted.
(100) Our salutations to the infinite Pure Consciousness that is difficult to attain for
those who have not sharpened their minds with discrimination and dispassion.
How can salutation be made to the Truth that is devoid of any subject-object
relationship? The answer is: to get rid of body-consciousness and to establish
ourselves in Pure Consciousness is in itself namaskaar salutation!

Just
as
opening
of
the
Karika
was
by
two verses
invoking
auspiciousness ( Mangalacharan), in the end of Karika there are three such
verses dedicated to Brahman, Paramguru (supreme teacher), and Guru.
: : :

Peace | Peace || Peace |||

Sankara says that Advaita"Vedanta is the crowning glory of the Vedas ;

but the lower Vedas are also necessary, because they teach work and
worship, and through these many come to the Lord. Others may come
without any help but Advaita. Work and worship lead to the same result as
Advaita.