Chapter 1
Karika 6
During deep sleep, everything exists in a potential condition. From this potential condition, the waking and dream states emerge. An important Vedantic conclusion is that anything that appears to be created must already exist in a potential form. If it exists in a potential form, creation is a misnomer. There are only two states: the unmanifest and the manifest. A product (effect) is not a new entity; it pre-exists in an unmanifest form in its cause. This is the doctrine of Satkaryavada.
This principle also applies to the universe. As explained earlier, Isvara is both the material cause (maya) and the intelligent cause (Consciousness) of the universe. In Karika 6, prana is equated with maya, while Purusha is presented as the intelligent cause. Maya is the cosmic causal body. At the individual level, deep sleep corresponds to the causal body because it gives rise to the waking and dream states. During deep sleep, prana alone remains functional. In this sense, prana is the causal principle at the individual level. By extension, prana is equated with the cosmic causal body. Purusha (Consciousness) and maya (represented here by prana) together account for the manifestation of the universe.
Karikas 7-9
Gaudapada presents different theories of creation without commenting on their correctness or otherwise. The Bhagavad Gita (Chapter 10) describes creation as the glory of the Lord. Some hold that creation is like the dream of Lord; the Lord’s dream is our waking state. Another view compares creation to a magical display performed by the Lord. Vedanta presents these different explanations according to the context and the needs of the seeker. Some maintain that creation is the result of the will of the Lord. According to this view, the Lord alone existed in the beginning. He willed creation, and the universe emerged from that will. Others argue that the Lord is not directly responsible for creation; rather, everything is governed by time. According to this view, time is responsible for the emergence of the universe. Astrologers, who attribute all events to the influence of time, generally hold this opinion. Some believe that creation exists for the enjoyment of the Lord, while others regard it as His sport (lila). Still others maintain that creation is simply the very nature of Lord, since a being who is ever complete and fulfilled can have no unfulfilled desire.
The various theories of creation often give rise to confusion. Indeed, the very notion of creation is questioned. Gaudapada’s ultimate position is that there has never been any creation. This doctrine will be discussed in detail later.
A seeker of liberation is advised to devote attention primarily to the contemplation of the Self rather than to theories of creation. There is another reason for this. Every theory of creation is only a provisional teaching and a pedagogical device for understanding Brahman. Once the goal of Self-knowledge is attained, the provisional teaching is discarded, having served its purpose.
Mantra 7
In the earlier mantras, the Upanishad pointed out that each quarter is the Self associated with its respective field of experience. It follows that, from its own standpoint, the Self is not associated with any field of experience. Since the Self, that is, Consciousness, is all-pervading, It cannot be physically separated from the fields of experience, just as space cannot be separated from anything. The separation is only cognitive. When understood in this way, the Self is called Turiya, the fourth (fourth quarter).
Unlike the previous three quarters, Turiya is not a state of experience alongside three other states. It is their underlying reality. It is called fourth as a pedagogical device for instruction purpose. It only appears as Visva, Taijasa, and Prajna, without being truly associated with any of them. Suresvara illustrates this with an example in Naiskarmya Siddhi. A straight rod partially immersed in water appears bent. The rod cannot be physically straightened because it was never really bent. Once it is understood that the apparent bend is an optical illusion, one knows that the rod is straight even while continuing to perceive it as bent. Similarly, Turiya is ever pure consciousness. Its apparent association with the three states is not real.
Turiya is not an experiencer. It only appears so. It is the innermost Self and is never an object of experience. It is transcendent because It is different from the three states of experience. It is beyond perception and cannot be objectified by the mind. At the same time, It is immanent because It is present in every experience. Therefore, It need not be searched for separately. It is to be cognitively recognized as that which remains after the objects of experience are negated.
Turiya cannot be described by words. Words function only within five categories of description: a specific object (for example, a mango tree), a class or genus (such as a tree), a property (such as colour or form), an action, or a relationship (such as father). Every word in any language belongs to one of these five categories. Turiyam does not belong to any of them. It alone is the absolute reality. Everything else is known only because of Its presence and therefore belongs to a lower order of reality. There can be no relationship between entities belonging to different orders of reality. For example, a dream ornament has no relationship with the waking world. Similarly, Turiya is free from all relationships.
The three bodies and the three corresponding worlds are mithya. They do not affect Turiya. Therefore, It is ever pure, untainted, and is of the nature of peace. Prajna is consciousness associated with the causal body, whereas Turiya is pure consciousness free from all associations. Gaudapada teaches that Turiya should be understood in this manner because such knowledge leads to liberation and freedom from suffering.
Karika 10 Turiya is immutable, all-pervading, and self-luminous. Mantra 7 asks the aspirant to know Turiya as the Self of all beings. Since It is the true nature of every being, one should identify oneself with It rather than with Visva, Taijasa, or Prajna, all of which are transient and subject to the vagaries of life. This alone is liberation and the end of human suffering.
Contd