UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana ( The Scriptural Treatise ) Sri Gaudapada's glossary begins : Karika Mantram-s 10 to 18. Mantram-11. : Discussion :

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19/10/2019.

Mandukya Upanishad :

Chapter-1. Agama Prakarana ( The Scriptural Treatise )

Sri Gaudapada's glossary begins :

Karika Mantram-s 10 to 18.
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Mantram-11.

"karya-karana-baddhau
tavishyete visva-taijasau.
prajnah karana-baddhas-tu dvau
tau turye na siddhytah."

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.

Translation :  Visva and Taijasa are conditioned by cause and effect. But Prajna is conditioned by cause alone. These two (cause and effect) do not exist in Turīya.

Discussion :

1.Shankara Bhashya (commentary)

The generic1 and specific2 characters of Viśva, etc., are described with a view to determining the real nature of Turiya. ‘Karya’ or effect is that which is done, i.e., which has the characteristic of result. ‘Karaṇa’ or the cause is that which acts, i.e., it is the state in which the effect remains latent. Both Visva and Taijasa, described above, are known as being conditioned by cause and effect,3 characterised by both non-apprehension and mis-apprehension of Reality. But Prajna is conditioned by cause alone. Cause, characterised by the non-apprehension of Reality, is the condition of Prajna. Therefore these two, cause and effect, i.e., non-apprehension and mis-apprehension of Reality, do not exist, i.e., are not possible in Turiya.

2.Anandagiri Tika (glossary)

1 Generic—The generic or the common characteristic of Visva and Taijasa is that they are, both, characterised by the conditions of cause and effect.

2 Specific—The special characteristic of Prajna is that it is characterised by the causal conditions alone.

3 Cause and effect—Causal state is that in which we do not know (agrahanam) the Truth. From it follows the result (phalam) which is the mis-apprehension of Truth (anyathagrahanam). It is because one does not know the rope one mistakes it for the snake (phalam). Prajna or the state of non-apprehension as such is said to be the cause of the Vsśva and Taijasa or the states of mis-apprehension. In dream and waking states there are both non-apprehension and mis-apprehension of Reality. But in deep sleep, there is only non-apprehension. As a matter of fact these two conditions, mis-apprehension and non-apprehension, cannot be experienced separately. They have been differently classified only to facilitate understanding.

To be continued ...

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