Mandukya Upanishad (with
Gaudapada Karikas)
Source: "The Upanishads - A New Translation" by Swami Nikhilananda
Chapter I � Agama Prakarana (The Chapter based on
Vedic Testimony)
I
Harih Aum! AUM, the word, is all this, the whole universe. A
clear explanation of it is as follows: All that is past, present and
future is, indeed, AUM. And whatever else there is, beyond the
threefold division of time�that also is truly AUM.
II
All this is, indeed, Brahman. This Atman is Brahman. This
same Atman has four quarters.
III
The first quarter is called Vaisvanara, whose sphere of activity
is the waking state, who is conscious of external objects, who
has seven limbs and nineteen mouths and who is the
experiencer of gross objects.
IV
The second quarter is Taijasa, whose sphere of activity is the
dream state, who is conscious of internal objects, who is
endowed with seven limbs and nineteen mouths and who is the
experiencer of subtle objects.
V
That is the state of deep sleep wherein one asleep neither
desires any object nor sees any dream. The third quarter is
Prajna, whose sphere is deep sleep, in whom all experiences
become unified, who is, verily, a mass of consciousness, who is
full of bliss and experiences bliss and who is the door leading
to the knowledge of dreaming and waking.
VI
He is the Lord of all. He is the knower of all. He is the inner
controller. He is the source of all; for from him all beings
originate and in him they finally disappear.
Gaudapada Karikas
1
Visva is all�pervading, the experiencer of external objects.
Taijasa is the cognizer of internal objects. Prajna is a mass of
consciousness. It is one alone that is thus known in the three
states.
2
Visva is the cognizer through the right eye; Taijasa is the
cognizer through the mind within; Prajna is the akasa in the
heart. Therefore the one Atman is perceived threefold in the
same body.
3�4
Visva experiences the gross; Taijasa, the subtle; and Prajna, the
blissful. Know these to be the threefold experience. The gross
object satisfies Visva; the subtle, Taijasa; and the blissful,
Prajna. Know these to be the threefold satisfaction.
5
The experiencer and the objects of experience associated with
the three states have been described. He who knows these both
does not become attached to objects though enjoying them.
6
Surely a coming into existence must be predicated of all
positive entities that exist. Prana manifests all inanimate
objects. The Purusha manifests the conscious beings in their
manifold forms.
7
Some of those who contemplate the process of creation regard
it as the manifestation of God�s powers; others imagine
creation to be like dreams and illusions.
8
Those who are convinced about the reality of manifested
objects ascribe the manifestation solely to God�s will, while
those who speculate about time regard time as the creator of
things.
9
Some say that the manifestation is or the purpose of God�s
enjoyment, while others attribute it to His division. But it is the
very nature of the effulgent Being. What desire is possible for
Him who is the fulfillment of all desires?
VII
Turiya is not that which is conscious of the inner (subjective)
world, nor that which is conscious of the outer (objective)
world, nor that which is conscious of both, nor that which is a
mass of consciousness. It is not simple consciousness nor is It
unconsciousness. It is unperceived, unrelated,
incomprehensible, uninferable, unthinkable and indescribable.
The essence of the Consciousness manifesting as the self in the
three states, It is the cessation of all phenomena; It is all peace,
all bliss and non�dual. This is what is known as the Fourth
(Turiya). This is Atman and this has to be realized.
10
Turiya, the changeless Ruler, is capable of destroying all
miseries. All other entities being unreal, the non�dual Turiya
alone is known as effulgent and all�pervading.
11
Visva and Taijasa are conditioned by cause and effect. Prajna is
conditioned by cause alone. Neither cause nor effect exists in
Turiya.
12
Prajna does not know anything of self or non�self, of truth or
untruth. But Turiya is ever existent and all�seeing.
13
Non�cognition of duality is common to both Prajna and
Turiya. But Prajna is associated with sleep in the form of cause
and this sleep does not exist in Turiya.
14
The first two, Visva and Taijasa, are associated with dreaming
and sleep respectively; Prajna, with Sleep bereft of dreams.
Knowers of Brahman see neither sleep nor dreams in Turiya.
15
Dreaming is the wrong cognition and sleep the non�cognition,
of Reality. When the erroneous knowledge in these two is
destroyed, Turiya is realized.
16
When the jiva, asleep under the influence of beginningless
maya, is awakened, it then realizes birthless, sleepless and
dreamless Non�duality.
17
If the phenomenal universe were real, then certainly it would
disappear. The universe of duality which is cognized is mere
illusion (maya); Non�duality alone is the Supreme Reality.
18
If anyone imagines illusory ideas such as the teacher, the taught
and the scriptures, then they will disappear. These ideas are for
the purpose of instruction. Duality ceases to exist when Reality
is known.
VIII
The same Atman explained before as being endowed with four
quarters is now described from the standpoint of the syllable
AUM. AUM, too, divided into parts, is viewed from the
standpoint of letters. The quarters of Atman are the same as the
letters of AUM and the letters are the same as the quarters. The
letters are A, U and M.
IX
Vaisvanara Atman, whose sphere of activity is the waking
state, is A, the first letter of AUM, on account of his all�
pervasiveness or on account of his being the first. He who
knows this obtains all desires and becomes first among the
great.
X
Taijasa Atman, whose sphere of activity is the dream state, is
U, the second letter of AUM, on account of his superiority or
intermediateness. He who knows this attains a superior
knowledge, receives equal treatment from all and finds in his
family no one ignorant of Brahman.
XI
Prajna Atman, whose sphere is deep sleep, is M, the third letter
of AUM, because both are the measure and also because in
them all become one. He who knows this is able to measure all
and also comprehends all within himself.
19
When it is desired to describe the identity of Visva and the
letter A, the chief ground given is the fact that each is the first
in its respective sphere. Another reason for this identity is the
all�pervasiveness of each.
20
The clear ground for realizing Taijasa as of the same nature as
the letter U is the common feature of superiority. Another plain
reason for such identity is their being in the middle.
21
The indisputable reason given for the identity of Prajna and M
is the common feature that both are the measure. The other
reason for such identity is another common feature, namely,
that both represent the state of mergence.
22
He who knows for certain the similarity of the three states and
the three letters of AUM, based upon their common features, is
worshipped and adored by all beings and also is a great sage.
23
Through meditation on A the seeker attains Visva; through
meditation on U, Taijasa; and through meditation on M, Prajna.
Meditation on the "soundless" brings no attainment.
XII
The Fourth (Turiya) is without parts and without relationship; It
is the cessation of phenomena; It is all good and non�dual.
This AUM is verily Atman. He who knows this merges his self
in Atman�yea, he who knows this.
End of Mandukya Upanishad
24
AUM should be known quarter by quarter. There is no doubt
that the quarters are the same as the letters. Having understood
AUM quarter by quarter, one should not think of anything else.
25
The mind should be concentrated on AUM. AUM is the
fearless Brahman. He who is always absorbed in AUM knows
no fear whatever.
26
AUM is verily the Lower Brahman. It is also stated to be the
Higher Brahman. AUM is beginningless and unique. There is
nothing outside it. It is unrelated to any effect and is
immutable.
27
AUM is, indeed, the beginning, middle and end of all things.
He who has realized AUM as immutable immediately attains
the Supreme Reality.
28
Know AUM to be Isvara, ever present in the hearts of all. The
calm soul, contemplating AUM as all�pervading, does not
grieve.
29
One who knows AUM, which is soundless and also endowed
with infinite sounds, which is all good and the negation of
duality, is a real sage and none other.
Chapter II � Vaitathya Prakarana (The Chapter on
Illusion)
1
Harih Aum. The wise declare the unreality of all entities seen in
dreams, because they are located within the body and the space
therein is confined.
2
The dreamer, on account of the shortness of the time involved,
cannot go out of the body and see the dream objects. Nor does
he, when awakened, find himself in the places seen in the
dream.
3
Scripture, on rational grounds, declares the non�existence of
the chariots etc. perceived in dreams. Therefore the wise say
that the unreality established by reason is proclaimed by
scripture.
4
The different objects seen in the confined space of dreams are
unreal on account of their being perceived. For the same reason
i.e. on account of their being perceived, the objects seen in the
waking state are also unreal. The same condition i.e. the state of
being perceived exists in both waking and dreaming. The only
difference is the limitation of space associated with dream
objects.
5
Thoughtful persons speak of the sameness of the waking and
dream states on account of the similarity of the objects
perceived in both states on the grounds already mentioned.
6
If a thing is non�existent both in the beginning and in the end,
it is necessarily non�existent in the present. The objects that
we see are really like illusions; still they are regarded as real.
7
The utility of the objects of waking experience is contradicted
in dreams; therefore they are certainly unreal. Thus both
experiences, having a beginning and an end, are unreal.
8
The objects perceived by the dreamer, not usually seen in the
waking state, owe their existence to the peculiar conditions
under which the cognizer i.e. the mind functions for the time
being, as with those residing in heaven. The dreamer,
associating himself with the dream conditions, perceives those
objects, even as a man, well instructed here, goes from one
place to another and sees the peculiar objects belonging to
those places.
9�10
In dreams, what is imagined within the mind is illusory and
what is cognized outside by the mind, real; but truly, both are
known to be unreal. Similarly, in the waking state, what is
imagined within by the mind is illusory and what is cognized
outside by the mind, real; but both should be held, on rational
grounds, to be unreal.
11
If the objects perceived in both waking and dreaming are
illusory, who perceives all these objects and who, again,
imagines them?
12
It is the self�luminous Atman who, through the power of Its
own maya, imagines in Itself by Itself all the objects that the
subject experiences within and without. It alone is the cognizer
of objects. This is the decision of Vedanta.
13
The Lord (Atman), with His mind turned outward, imagines in
diverse forms various objects either permanent, such as the
earth, or impermanent, such as lightning, which are already in
His mind in the form of vasanas, or desires. Again, He turns
His mind within and imagines various ideas.
14
Those that are cognized internally only as long as the thought
of them lasts and those that are perceived outside and relate to
two points in time, are all mere objects of the imagination.
There is no ground for differentiating the one from the other.
15
Those that exist within the mind as subjective ideas and are
known as unmanifested and those that are perceived to exist
outside in a manifested form, both are mere objects of the
imagination. Their difference lies only in the difference of the
organs by means of which they are perceived.
16
First of all is imagined the jiva, the embodied individual and
then are imagined the various entities, both external such as
sounds, forms, etc. and internal such as the pranas, sense�
organs, etc., that are perceived to exist. As is one's knowledge
so is one's memory.
17
As a rope lying in darkness, about whose nature one remains
uncertain, is imagined to be a snake or a line of water, so
Atman is imagined in various ways.
18
When the real nature of the rope is ascertained, all
misconceptions about it disappear and there arises the
conviction that it is nothing but a rope. Even so is the true
nature of Atman determined.
19
Atman is imagined as prana and other numberless ideas. All
this is due to maya, belonging to the effulgent Atman, by which
It appears, Itself, to be deluded.
20
Those conversant with prana describe Atman as prana; those
conversant with the elements, as the elements; those conversant
with the gunas, as the gunas; and those conversant with the
tattvas, as the tattvas.
21
Those acquainted with the padas call It the padas; those
acquainted with objects, the objects; those acquainted with the
lokas, the lokas; those acquainted with the gods, the gods.
22
Those conversant with the Vedas describe Atman as the Vedas;
those conversant with the sacrifices, as the sacrifices; those
conversant with the enjoyer, as the enjoyer; and those
conversant with the objects of enjoyment call It the objects of
enjoyment.
23
The knowers of the subtle call It the subtle and the knowers of
the gross, the gross. Those that are familiar with the Personal
Deity call It the Personal Deity and those that are familiar with
the void, the void.
24
Those that know time call Atman time and those that know
space call It space. Those versed in the art of disputation call It
the object of dispute; and those knowing the worlds call It the
worlds.
25
The knowers of the mind call Atman the mind; the knowers of
the buddhi, the buddhi. The knowers of the chitta call It the
chitta; and the knowers of righteousness and unrighteousness
call It righteousness and unrighteousness.
26
Some say that Atman consists of twenty�five cosmic
principles; some, of twenty�six principles; some, again, of
thirty�one principles; while there are yet others who describe
It as consisting of an infinite number of principles.
27
Those who know how to gratify others call Atman gratification;
those who are conversant with the asramas call It the asramas.
The grammarians call It the masculine, feminine and neuter
genders; and still others, the Higher Brahman and the Lower
Brahman.
28
The knowers of creation call It creation; the knowers of
dissolution, dissolution; and the knowers of preservation,
preservation. In truth, all such ideas are always imagined in
Atman.
29
The disciple grasps only that idea which is presented to him by
his teacher. Atman assumes the form of what is taught and thus
protects the disciple. Absorbed in that idea, he realizes it as
Atman.
30
Atman, though non�separate from all these ideas, appears to
he separate. He who truly knows this interprets, without any
fear, the meaning of the Vedas.
31
As dreams, illusions and castles in the air are viewed, so is the
tangible universe viewed by the wise, well versed in Vedanta.
32
There is neither dissolution nor creation, none in bondage and
none practicing disciplines. There is none seeking Liberation
and none liberated. This is the absolute truth.
33
Atman is imagined as the unreal objects that are perceived to
exist and as Non�duality as well. The objects, too, are
imagined in the non�dual Atman. Therefore Non�duality is
Bliss.
34
The diversity in the universe does not exist as an entity
identical With Atman, nor does it exist by itself. Neither is it
separate from Brahman nor is it non�separate. This is the
statement of the wise.
35
The wise, who are free from attachment, fear and anger and are
well versed in the Vedas, have realized Atman as devoid of all
phantasms and free from the illusion of the manifold and as
non�dual.
36
Therefore, knowing Atman as such, fix your attention on
Non�duality. Having realized Non�duality, behave in the
world like an inert object.
37
The illumined sannyasin does not praise any deity, does not
salute any superior and does not perform rites to propitiate
departed ancestors. Regarding both body and Atman as his
abode, he remains satisfied with what comes by chance.
38
Having known the truth regarding what exists internally as also
the truth regarding what exists externally, he becomes one with
Reality, he exults in Reality and never deviates from Reality.
Chapter III � Advaita Prakarana � (The Chapter on
Non�duality)
1
The jiva, betaking himself to devotional worship, abides in the
manifest Brahman. He thinks that before the creation all was of
the same nature as the birthless Reality. Therefore he is said to
possess a narrow intellect.
2
Therefore I shall now describe Brahman, which is unborn, the
same throughout and free from narrowness. From this one can
understand that Brahman does not in reality pass into birth even
in the slightest degree, though It appears to be manifest
everywhere.
3
Atman, which is like akasa (infinite space), is said to be
manifested in the form of jivas, which may be likened to the
akasas enclosed in pots. The bodies, also, are said to be
manifested from Atman, just as a pot and the like are created
out of akasa. As regards the manifestation of Atman this is the
illustration.
4
As, on the destruction of the pot etc., the akasa enclosed in
them merge in the great akasa, so the jivas merge in Atman.
5
As the dust, smoke, etc. soiling the akasa enclosed in a
particular pot do not soil the other akasas enclosed in other
pots, so also the happiness, miseries, etc. of one jiva do not
affect other jivas.
6
Though the diversity of forms, functions and names of the
akasas associated with different receptacles is admitted, yet this
does not imply any real differentiation in akasa itself. The same
is the conclusion regarding the jivas.
7
As the akasa enclosed in a pot is neither an effect nor a part of
the real akasa, so the jiva is neither an effect nor a part of
atman.
8
Children regard akasa as being soiled by dirt; likewise the
ignorant regard Atman as being similarly soiled.
9
Atman, in regard to Its birth and death, Its going and coming
i.e. rebirth and Its dwelling in different bodies, is not unlike
akasa.
10
All aggregates are produced by Atman's maya, as in a dream.
No rational argument can be given to establish their reality,
whether they are of equal status or whether some are superior
to others.
11
The Supreme Self is the self of the five sheaths, such as the
physical and the vital, which have been described in the
Taittiriya Upanishad. That the Supreme Self is like akasa has
already been stated.
12
The same akasa dwells within both the earth and the stomach;
likewise, the same Brahman dwells within the pairs described
in the Madhu�Brahmana.
13
The identity of the jiva and Atman is praised by pointing out
their non�duality; multiplicity is condemned. Therefore non�
dualism alone is free from error.
14
The separateness of the jiva and Atman, which has been
declared in the earlier section of the Upanishads, dealing with
the creation, is figurative, because this section states only what
will happen in the future. This separateness cannot be the real
meaning of those passages.
15
The scriptural statements regarding the creation, using the
examples of earth, iron and sparks, are for the purpose of
clarifying the mind. Multiplicity does not really exist in any
manner.
16
There are three stages of life, corresponding to the threefold
understanding of men: inferior, mediocre and superior.
Scripture, out of compassion, has taught this discipline for the
benefit of the unenlightened.
17
The dualists, firmly clinging to their conclusions, contradict
one another. The non�dualists find no conflict with them.
18
Since Non�duality is Ultimate Reality, duality is said to be Its
effect. The dualist sees duality in both the Absolute and the
relative. Therefore the non�dualist position does not conflict
with the dualist position.
19
The unborn Atman becomes manifold through maya and not
otherwise. For if the manifold were real, then the immortal
would become mortal.
20
The disputants assert that the unborn entity (Atman) becomes
born. Now can one expect that an entity that is birthless and
immortal should become mortal?
21
The immortal cannot become mortal, nor can the mortal
become immortal. For it is never possible for a thing to change
its nature.
22
How can one who believes that an entity by nature immortal
becomes mortal, maintain that the immortal, after passing
through change, retains its changeless nature?
23
Corning into birth may be real or illusory; both views are
equally supported by the scriptures. But that view which is
supported by the scriptures and corroborated by reason is alone
to be accepted and not the other.
24
From such scriptural passages as, "One does not see any
multiplicity in Atman" and "Indra (the Supreme Lord), through
maya, assumes diverse forms", one knows that Atman, though
ever unborn, appears to have become many only through maya.
25
Further, by the negation of the creation, coming into birth is
negated. The causality of Brahman is denied by such a
statement as "Who can cause It to come into birth?"
26
On account of the incomprehensible nature of Atman, the
scriptural passage "Not this, not this" negates all dualistic ideas
attributed to Atman. Therefore the birthless Atman alone exists.
27
What is ever existent appears to pass into birth through maya,
yet from the standpoint of Reality it does not do so. But he who
thinks this passing into birth is real asserts, as a matter of fact,
that what is born passes into birth again.
28
The unreal cannot be born either really or through maya. For it
is not possible for the son of a barren woman to be born either
really or through maya.
29
As in dreams the mind acts through maya, presenting the
appearance of duality, so also in the waking state the mind acts
through maya, presenting the appearance of duality.
30
There is no doubt that the mind, which is in reality non�dual,
appears to be dual in dreams; likewise, there is no doubt that
what is non�dual, i.e. Atman, appears to be dual in the waking
state.
31
All the multiple objects, comprising the movable and the
immovable, are perceived by the mind alone. For duality is
never perceived when the mind ceases to act.
32
When the mind, after realizing the knowledge that Atman alone
is real, becomes free from imaginations and therefore does not
cognize anything, for want of objects to he cognized, it ceases
to be the mind.
33
Knowledge (Jnana), which is unborn and free from
imagination, is described by the wise as ever inseparable from
the knowable. The immutable and birthless Brahman is the goal
of knowledge. The birthless is known by the birthless.
34
One should know the behavior of the mind which, being
endowed with discrimination and free from illusions is under
control. The condition of the mind in deep sleep is not like that
but is of a different kind.
35
The mind is withdrawn in deep sleep, but it is not so when the
mind is controlled. The controlled mind is verily the fearless
Brahman, the light of whose omniscience is all�pervading.
36
Brahman is birthless, sleepless, dreamless, nameless and
formless. It is ever effulgent and omniscient. No duty, in any
sense, can ever be associated with It.
37
Atman is beyond all expression by words and beyond all acts of
the mind. It is great peace, eternal effulgence and samadhi; It is
unmoving and fearless.
38
Brahman is free from mental activity and hence from all ideas
of acceptance or relinquishment. When knowledge is
established in Atman it attains birthlessness and sameness.
39
This yoga, which is not in touch with anything, is hard for
yogis in general to attain. They are afraid of it, because they see
fear in that which is really fearlessness.
40
Yogis who are ignorant of Non�duality depend on the control
of the mind for attaining fearlessness, the destruction of misery,
Self�Knowledge and imperishable peace.
41
The mind is to be brought under Control by undepressed effort;
it is like emptying the ocean, drop by drop, with the help of a
blade of kusa grass.
42
The mind distracted by desires and enjoyments should he
brought under control by proper means; so also the mind
enjoying pleasure in inactivity (laya). For the state of inactivity
is as harmful as the state of desires.
43
Turn back the mind from the enjoyment of desires,
remembering that they beget only misery. Do not see the
created objects, remembering that all this is the unborn Atman.
44
If the mind becomes inactive, arouse it from laya; if distracted,
make it tranquil. Understand the nature of the mind when it
contains the seed of attachment. When the mind has attained
sameness, do not disturb it again.
45
The yogi must not taste the happiness arising from samadhi; he
should detach himself from it by the exercise of discrimination.
If his mind, after attaining steadiness, again seeks external
objects, he should make it one with Atman through great effort.
46
When the mind does not lapse into inactivity and is not
distracted by desires, that is to say, when it remains unshakable
and does not give rise to appearances, it verily becomes
Brahman.
47
This Supreme Bliss abides in the Self. It is peace; it is
Liberation; it is birthless and cannot be described in words. It is
called the omniscient Brahman, being one with the birthless
Self, which is the true object of knowledge.
48
No jiva ever comes into existence. There exists no cause that
can produce it. The supreme truth is that nothing ever is born.
Chapter IV � Alatasanti Prakarana (The Chapter on the
Quenching of the Fire�brand)
1
I bow to the best among men, who, by means of knowledge,
which is like akasa and which is non�different from the goal
of knowledge, realized the nature of the jivas (dharmas), which,
too, are like akasa.
2
I bow to the yoga known as asparsa, taught in the scriptures,
which promotes the happiness and well�being of all creatures
and is free from strife and contradictions.
3
Some disputants postulate that only an existing entity can again
come into existence, while other disputants, proud of their
intellect, postulate that only a non�existing entity can come
into existence. Thus they quarrel among themselves.
4
An existing entity cannot again come into existence (birth); nor
can a non�existing entity come into existence. Thus disputing
among themselves, they really establish the non�dualistic
view of ajati (non�creation).
5
We approve the ajati (non�creation) thus established by them.
We have no quarrel with them. Now hear from us about
Ultimate Reality, which is free from all disputations.
6�8
The disputants assert that the unborn entity (Atman) becomes
born. How can one expect that an entity that is birthless and
immortal should become mortal?
The immortal cannot become mortal, nor can the mortal
become immortal. For it is never possible for a thing to change
its nature.
How can one who believes that an entity by nature immortal
becomes mortal, maintain that the immortal, after passing
through change, retains its changeless nature?
9
By the prakriti, or nature, of a thing is understood that which,
when acquired, becomes the essential part of the thing, that
which is its characteristic quality, that which is its inalienable
nature from its very birth, that which is not extraneous to it and
that which never ceases to be itself.
10
All the jivas are, by their very nature, free from senility and
death. But they think they are subject to senility and death and by the very power of thought they appear to deviate from their
true nature.
11
The disputant according to whom the cause itself is the effect
must maintain that the cause is born as the effect. If it is born,
how can it be called birthless? If it is subject to modification,
how then can it be said to be eternal?
12
If, as you say, the effect is non�different from the cause, then
the effect too must be unborn. Further, how can the cause be
eternal if it is non�different from the effect, which is born?
13
There is no illustration to support the view that the effect is
born from an unborn cause. Again, if it is said that the effect is
produced from a cause which itself is born, then this leads to an
infinite regress.
14
How can they who assert that the effect is the cause of the
cause and the cause is the cause of the effect, maintain the
beginninglessness of both cause and effect?
15
Those who say that the effect is the cause of the cause and that
the cause is the cause of the effect maintain, actually, that the
creation takes place after the manner of the birth of father from
son.
16
If causality is asserted, then the order in which cause and effect
succeed each other must be stated. If it is said that they appear
simultaneously, then, being like the two horns of an animal,
they cannot be mutually related as cause and effect.
17
The cause that you affirm, cannot be established as the cause if
it is produced from the effect. How can the cause, which itself
is not established, give birth to the effect?
18
If the cause is produced from the effect and if the effect is,
again, produced from the cause, which of the two is born first
upon which depends the birth of the other?
19
The inability to reply to the question raised above, the
ignorance about the matter and the impossibility of establishing
the order of succession if the causal relation is admitted clearly
lead the wise to uphold, under all conditions, the doctrine of
ajati, or non�creation.
20
The illustration of the seed and the sprout is something which is
yet to be proved. The illustration i.e. the middle term, which
itself is not yet proved, cannot be used for establishing a
proposition to be proved.
21
The ignorance regarding the antecedence and the subsequence
of cause and effect clearly proves the absence of creation
(ajati). If the jiva (dharma) has really been horn, then why can
you not point out its antecedent cause?
22
Nothing whatsoever is born, either of itself or of another entity.
Nothing is ever produced, whether it be being or non�being or
both being and non�being.
23
The cause cannot be produced from a beginningless effect; nor
can the effect be produced from a beginningless cause. That
which is without beginning is necessarily free from birth.
24
Subjective knowledge must have an object for its cause;
otherwise variety becomes non�existent. Further, from the
experience of pain, the existence of external objects, accepted
by the dualistic scriptures, must be admitted.
25
The dualists, by force of reason, assert that there is a cause of
subjective knowledge. But from the standpoint of the true
nature of things we assert that the so�called cause is, after all,
no cause.
26
The mind is not related to external objects or to the ideas that
appear as such objects. This is so because objects are non�
existent and the ideas that appear as external objects are not
distinct from the mind.
27
The mind does not enter into the causal relation in any of the
three periods of time. How can it ever be subject to delusion,
when there is no cause for such delusion?
28
Therefore neither the mind nor the objects perceived by the
mind are ever born. To see their birth is like seeing the
footprints of birds in the sky.
29
The cause, Brahman, from which the birthless mind is asserted,
by the dualists, to have been born is itself unborn. Because
Brahman is ever unborn, therefore it is never possible for It to
be other than what It is.
30
If, as the dualists contend, the world is beginningless, then it
cannot be non�eternal. Moksha (Liberation) cannot have a
beginning and be eternal.
31�32
If a thing is non�existent in the beginning and in the end, it is
necessarily non�existent in the present. The objects that we
see are really like illusions; still they are regarded as real.
The utility of the objects of waking experience is contradicted
in dreams; therefore they are certainly unreal. Both experiences
have a beginning and an end.
33
All entities seen in dreams are unreal, because they are
perceived inside the body. How is it possible for things that are
perceived to exist, really to exist in Brahman, which is
indivisible and homogeneous?
34
It is not reasonable to think that a dreamer actually goes out in
order to experience the objects seen in the dream, because of
the discrepancy of the time involved in such a journey. Nor
does he, when awakened, find himself in the places seen in the
dream.
35
The dreamer, after awaking, realizes the illusoriness of the
conversations he had with friends etc. in the dream state.
Further, he does not possess in the waking state anything he
acquired while dreaming.
36
The dream body is unsubstantial because the other i.e. the
physical body, different from it, is perceived. Like the dream
body, all things cognized by the mind are unsubstantial.
37
Since the experience of objects in dreams is similar to the
experience of objects in the waking state, waking experience is
regarded as the cause of dream experience. It is only by him
who admits waking experience to be the cause of dream
experience that waking experience can be regarded as real.
38
All entities are a\said to be unborn, since birth cannot be
established as a fact. It is utterly impossible for the unreal to be
born of the real.
39
A man filled with the impressions of the unreal objects seen in
the waking state sees those very things in dreams as well. But
he does not see in the waking state the unreal objects seen in
dreams.
40
The unreal cannot have another unreality for its cause, nor can
the real have the unreal for its cause. The real cannot be the
cause of the real. And how utterly impossible it is for the real to
be the cause of the unreal!
41
As a person in the waking state through false knowledge
appears to handle objects, whose nature is inscrutable, as if they
were real, so also, in dreams, he perceives, through false
knowledge, objects whose existence is possible in the dream
state alone.
42
Wise men teach causality only for the sake of those who, afraid
of non�creation, assert the reality of external objects because
they perceive such objects and also because they cling to
various social and religious duties.
43
Those who, because of their fear of the truth of absolute non�
creation and also because of their perception of external
objects, deny ajati (non�creation) are not affected by the evil
consequent on the belief in creation. This evil, if there is any, is
insignificant.
44
As an elephant conjured up by a magician is taken to be real
because it is perceived to exist and also because it answers to
the behavior of a real elephant, so also external objects are
taken to be real because they are perceived to exist and because
one can deal with them.
45
It is Consciousness, Vijnana, alone that appears to be born or to
move or to take the form of matter. But this Consciousness is
really ever unborn, immovable and free from the traits of
materiality; it is all peace and non�dual.
46
Thus the mind is never subject to birth. All beings, too, are free
from birth. Those who know this do not fall into false
knowledge.
47
As the line made by a moving fire�brand appears to be
straight, crooked, etc., so Consciousness, when set in motion,
appears as the perceiver, the perceived and the like.
48
As the fire�brand, when not in motion, is free from all
appearances and remains changeless, so Consciousness, when
not in motion, is free from all appearances and remains
Changeless.
49
When the fire�brand is set in motion, the appearances that are
seen in it do not come from elsewhere. When it is still, the
appearances do not leave the motionless fire�brand and go
elsewhere, nor do they enter into the fire�brand itself.
50
The appearances do not emerge from the fire�brand, because
their nature is not that of a substance. This applies likewise to
Consciousness, because of the similarity of the appearances.
51�52
When Consciousness is associated with the idea of activity, as
in the waking and dream states, the appearances that seem to
arise do not come from anywhere else. When Consciousness is
non�active, as in deep sleep, the appearances do not leave the
non�active Consciousness and go elsewhere, nor do they
merge in it. The appearances do not emerge from
Consciousness, for their nature is not that of a substance. They
are incomprehensible, because they are not subject to the
relation of cause and effect.
53
A substance may be the cause of another substance and a non�
substance, the cause of another non�substance. But the jivas
cannot possibly be anything like a substance or a non�
substance.
54
Thus external appearances (objects) are not caused by the mind,
nor is the mind caused by them. Hence thoughtful people hold
to the principle of absolute non�creation.
55
As long as a person clings to the belief in causality, he will find
cause producing effect. But when this attachment to causality
wears away, cause and effect become non�existent.
56
As long as a person clings to the belief in causality, samsara
will continue to expand for him. But when this attachment to
causality wears away, samsara becomes non�existent.
57
The entire universe is created by false knowledge; therefore
nothing in it is eternal. Everything, again, as one with Ultimate
Reality, is unborn; therefore there is no such thing as
destruction.
58
Birth is ascribed to the jivas; but such birth is not possible from
the standpoint of Reality. Their birth is like that of an illusory
object. That illusion, again, does not exist.
59
The illusory sprout is born of the illusory seed. This illusory
sprout is neither permanent nor destructible. The same applies
to the jivas.
60
The term permanent or impermanent cannot be applied to the
birthless jivas. What is indescribable in words cannot be
discriminated about as permanent or impermanent.
61�62
As in dreams the mind acts through maya, presenting the
appearance of duality, so also in the waking state the mind acts
through maya, presenting the appearance of duality.
There is no doubt that the mind, which is in reality non�dual,
appears to be dual in dreams; likewise, there is no doubt that
what is non�dual i.e. Atman, appears to be dual in the waking
state.
63
The dreamer, wandering about in all the ten directions in his
dream, sees the whole variety of jivas, born of eggs, moisture,
etc.
64
These entities, which are objects of the mind of the dreamer, do
not exist apart from his mind. Likewise, the mind of the
dreamer is an object of perception of the dreamer alone.
65�66
The waking man, wandering about in all the ten directions in
his waking state, sees the whole variety of jivas, born of eggs,
moisture, etc. They are the objects of the mind of the waking
man and do not exist apart from it. Likewise, the mind of the
waking man is an object of his perception alone.
67
Both the mind and the jivas are objects of each other's
perception. Can the one exist independent of the other? The
reply of the wise is in the negative. There is no evidence of the
existence of the one without the other; they are cognized only
through each other.
68�70
As the dream jiva comes into existence and disappears, so also
these jivas perceived in the waking state appear and disappear.
As the jiva conjured up by the magician comes into existence
and disappears, so also these jivas perceived in the waking state
appear and disappear.
As an artificial jiva comes into existence and disappears, so
also these jivas perceived in the waking state appear and
disappear.
71
No jiva ever comes into existence. There exists no cause that
can produce it. The supreme truth is that nothing ever is born.
72
The world of duality, which is perceived to exist and is
characterized by the subject�object relationship, is verily a
movement of the mind. The mind, again, from the standpoint of Reality has no contact with any object. Hence it is declared to
be eternal and unattached.
73
That which exists on the strength of false knowledge based
upon imagination does not really exist. Again, that which is
said to exist on the strength of the views advanced by other
schools of thought does not really exist.
74
Atman is called birthless (aja) from the standpoint of false
knowledge based upon imagination; in reality It is not even
birthless. The unborn Atman is said to be born from the
standpoint of the false knowledge cherished by other schools of
thought.
75
People persistently hold to the idea of unreality i.e. duality. But
such duality does not exist. One who has realized the absence
of duality is not born again, since there remains no longer any
cause for his birth.
76
When the mind finds no cause�superior, inferior, or
middling�it becomes free from birth. How can there be an
effect without a cause?
77
The birthlessness of the mind, which is free from manifestation
and causal relationship, is absolute and constant. For duality i.e.
the perceiving mind and its objects is merely an objectification
of the mind.
78
Realizing the absence of causality as ultimate truth and not
finding any other reason for birth, one attains that state which is
free from grief, desire and fear.
79
On account of attachment to unreal objects the mind pursues
such objects. But it comes back to its pure state when it attains
non�attachment, realizing their unreality.
80
The mind freed from attachment to all external objects and
undistracted by fresh objects attains the state of immutability.
The wise realize such a mind to be Brahman; It is
undifferentiated, birthless and non�dual.
81
The birthless, dreamless and sleepless Reality reveals Itself by
Itself; for this Dharma (Atman) by Its very nature is self�
luminous.
82
The Lord (Atman) becomes easily hidden because of
attachment to any single object and is revealed with great
difficulty.
83
The ignorant, with their childish minds, verily cover Atman by
predicating of It such attributes as existence, non�existence,
existence and non�existence and total non�existence,
deriving these characteristics from the notions of change,
immovability, combination of change and immovability and
absolute negation which they associate with Atman.
84
These are the four theories regarding Atman, through
attachment to which It always remains hidden from one's view.
He who knows the Lord to he ever untouched by them indeed
knows all.
85
What else remains to be desired by him who has attained the
state of the brahmin�a state of complete omniscience and
non�duality, which is without beginning, middle, or end?
86
The humility (vinaya) of the brahmins is natural. Their
tranquility (sama) is also natural. Further, the control of the
senses (dama) comes natural to them. He who has realized
Brahman attains peace.
87
Vedanta recognizes the ordinary state of waking, in which
duality, consisting of objects and the idea of coming in contact
with them, is admitted. It also recognizes a purer ordinary state
i.e. the dream state, in which is experienced duality consisting
of objects and the idea of coming in contact with them, though
such objects do not exist.
88
The wise recognize another state, in which there exist neither
objects nor ideas regarding them. This state is beyond all
empirical experiences. They describe the three: knowledge, the
objects of knowledge i.e. the three states and the supremely
knowable i.e. Ultimate Reality.
89
Having known knowledge and the threefold knowable, one
after another, the knower, endowed with supreme intellect,
attains in this very life and everywhere, the state of
omniscience.
90
One should be conversant, at the very outset, with four things.
These are as follows: the things to be avoided, the goal to be
realized, the disciplines to be cultivated and the tendencies to
be rendered ineffective. Of these four, all except the goal to be
realized i.e. the Supreme Reality exist only as products of the
imagination.
91
All Atmans (Dharmas) are to be known, by their very nature, to
be beginningless and unattached like akasa. There is not the
slightest variety in there in any way or at any time.
92
All jivas are, by their very nature, illumined from the very
beginning. There can never be any doubt about their nature. He
who,. having known this, rests without seeking further
knowledge is alone capable of attaining Immortality.
93
The jivas, from the very beginning and by their very nature, are
all peace, unborn and completely free. They are characterized
by sameness and non�separateness. The unborn Atman is
always established in sameness and purity.
94
Those who always wander in the realm of separateness cannot
realize the purity of Atman. Their minds are inclined to
differentiation and they assert the separateness of the Atmans.
Therefore they are called narrow�minded.
95
They alone in this world are endowed with the highest wisdom
who are firm in their conviction of the sameness and
birthlessness of Atman. The ordinary man does not understand
their way.
96
Knowledge, which is the very essence of the unborn jivas, is
itself called unborn and unrelated. This Knowledge is
proclaimed to be unattached, since it is unrelated to any other
object.
97
To those ignorant people who believe that Atman can deviate
from Its true nature even in the slightest measure, Its eternally
unrelated character is lost. In that case the destruction of the
veil is out of the question.
98
All jivas are ever free from bondage and pure by nature. They
are illumined and free from the very beginning. Yet the wise
speak of the jivas as capable of knowing Ultimate Reality.
99
The Knowledge of the wise man, who is all light, is never
related to any object. All the jivas, as well as Knowledge, are
ever unrelated to objects. This is not the view of Buddha.
100
Having realized the Knowledge of the Supreme Reality, which
is hard to grasp, profound, birthless, the same throughout, all
light and free from multiplicity, we salute It as best we can.
Aum. Peace! Peace! Peace!
Final Salutation by Sri Sankaracharya
I salute Brahman, the destroyer of the fear of those who take
refuge in It�which, though unborn, appears to be associated
with birth through Its own majestic powers; which, though
motionless, appears to be moving; and which, though non�
dual, appears to have assumed many forms to those whose
vision is deluded by the perception of diverse objects and their
attributes.
I prostrate myself at the feet of the teacher of my teacher, the
most adored among the adorable, who�out of sheer
compassion for the beings drowned in the deep ocean of the
world, infested by the terrible sharks of incessant births and
deaths�rescued, for the benefit of all, this nectar, hardly
attainable even by the immortals, from the inmost depths of the
ocean of the Vedas by churning it with the rod of his illumined
wisdom.
I make obeisance with my whole being to those holy feet�the
dispellers of the fear of the chain of births and deaths�of my
own great teacher, who, through the light of his illumined
wisdom, destroyed the darkness of delusion enveloping my
mind; who put an end, for ever, to my appearance and
disappearance in this terrible ocean of innumerable births and
deaths; and who enables all others, too, that take shelter at his
feet, to attain unfailing knowledge of the scriptures, peace and
the state of perfect non�differentiation.
Aum Tat Sat
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