UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana : Karika Mantram -11. 2

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18/02/2020.
Mandukya Upanishad :
Chapter-1. Agama Prakarana ( The Scriptural Treatise )
Sri Gaudapada's glossary :
Karika Mantram-s 10 to 18.
Mantram-11.
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#Chinmaya mission Vedanta discourse audience
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"karya-karana-baddhau
tavishyete visva-taijasau.
prajnah karana-baddhas-tu dvau
tau turye na siddhytah."
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karya = the effect;
karana = the cause;
baddhau = conditioned by;
tau = are both;
ishyete = concidered to be;
visva-taijasau = visva and taijasa;
prajnah = prajna;
karana-baddhah = conditioned by the cause alone;
tu = but;
dvau tau = both of them;
turye = in turiya;
na siddhytah = do not exist.
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Translation :  Visva and Taijasa are both conditioned by cause and effect. But Prajna is conditioned by cause alone. These two (cause and effect) do not exist in Turiya.
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Discussion : 2.

#Sri Gaudapada Statue

Gaudapada - (c. 8th century CE) (also referred as Shri Gaudapadacharya) was a very early guru in the tradition of Advaita Vedanta school of Hindu philosophy. He is traditionally said to have been the grand-guru of the great teacher Adi Shankara, one of the most important figures in Hindu philosophy and also believed to be the founder of Shri Gaudapadacharya Math.
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Thus, Visva can be considered as a poor victim of both the cause  --- the ignorance, and its effect --- the world of objects. Here the world of objects includes not only the things and beings of the word, but even our own intellect, mind and body. The 'waker' in us, we all know, is not only conditioned by the external world of objects and circumstances but but also chained and lashed by the mental and the intellectual personalities in us.

This idea, suggested in the mantram, is not quite obvious for the novice unless the student has in himself a ver subtle and high power of reflection. Gaudapada is declaring that when the Upanishad says, "Turiya is neither conscious of the things world without, nor the conscious of the world within."  It means that it is neither Visva nor Taijasa. In exactly what way the reality is not the 'waker' as the Visva, is not pointed out by the glosser. The 'waker' is conditioned by both  ignorance and the ignorance created by ego-centric-concept of the mentaland intellectual weakness and the world of delusions outside.

To the dreamer, the Taijasa, created in the Atman identifying itself with the subtle-body, certainly there is no world of outer gross objects, but, at the same time, it is conditioned by the quality and setup of things in the dream world. Therefore, Gaudapada states that Taijasa also conditioned by both the cause (ignorance  and the effect the world of plurality within the mind.) 
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To be continued ...     

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