UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana :Upanishad Mantram-7 : Karika Mantram-s 10 to 18 :Karika Mantram -13.

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Sunday, May 17, 2020.
Mandukya Upanishad :
Chapter-1. Agama Prakarana ( The Scriptural Treatise )
Sri Gaudapada's glossary :
Upanishad Mantram-7.
Karika Mantram-s 10 to 18.
Karika Mantram-13.
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Sri 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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Karika Mantram - 13.

"Dvaitasyagrahanam tulyamubhayoh prajnaturyayoh,
bijanidrayutah prajnah sa ca turye na vidyate."
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Translation - by word

Dvaitasya  =  of duality;
agrahanam  =  non-perception;
tulyam  =  s common;
ubhayoh  prajna  turyayoh  =  for both prajna and turiya;
bija  nidra  yutah  =  associated with  causal  ignorance; 
prajnah  = parjna;
sa ca  = and that;
turya  =  in turya;
na vidyate  =  does not exist.
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 Translation of the Mantram : 

13. The 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.
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Discourse :  on Karika Mantram-13.

 #Sri Swami Adi Sankaracharya  Bhashya (commentary) :

This sloka is meant to remove a doubt that has arisen incidentally.
The doubt is this : How is it that it is Prajna alone and not Turiya that is bound by the condition of cause, since the non-cognition of duality is the common feature of both?

This doubt is thus removed1:

The meaning of the phrase Bijanidrayuta is : Nidra or sleep is characterised by the absence of the Knowledge of Reality. This is the cause which gives rise to the cognition of varieties.

Prajna is associated with this sleep which is the cause. It is because Turīya is ever all-seeing, therefore the sleep characterised by the absence of the Knowledge of Reality does not exist in Turīya. Therefore the bondage in the form of causal condition does not exist in Turiya.

#Anandagiri Tika (glossary)

1 Removed—The contention that Turiya and Prajna are both characterised by the condition of cause on account of the common feature of the non-perception of duality in both the cases, is due to a wrong inference based upon insufficient data.

The Prajna is thought to be the causal state because it is the immediately preceding condition of the manifestations of the waking state, etc.

But this does not apply to Turiya because it is not the immediately preceding condition of any state. Turiya is not a state which is antecedent or subsequent to any other state. It is the substratum of all the states. Turiya is non-dual, changeless and pure consciousness itself. Hence it cannot be said to produce anything.

Therefore causal condition cannot obtain in the case of Turiya.
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To be continued ...

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