{"id":1536,"date":"2013-07-13T01:35:32","date_gmt":"2013-07-13T01:35:32","guid":{"rendered":"http:\/\/localhost\/?p=1536"},"modified":"2013-07-13T01:35:32","modified_gmt":"2013-07-13T01:35:32","slug":"37-the-karikas-of-gaudapada-vol-18-kena-and-other-upanishads","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/18-kena-and-other-upanishads\/37-the-karikas-of-gaudapada-vol-18-kena-and-other-upanishads","title":{"rendered":"-37_The Karikas of Gaudapada.htm"},"content":{"rendered":"
\n\n\n
\n

\n
\n Section Five <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n
\n Incomplete Translations
\n<\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n
\n of Two Vedantic Texts <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n
\n Circa 1900 \u00ad 1902
\n <\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n

\n  <\/p>\n

\n
\n The Karikas of Gaudapada <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n\tThe Karikas of Gaudapada are a body of authoritative verse
\nmaxims and reasonings setting forth in a brief and closely-argued manual the position of the extreme Monistic school of Vedanta
\nphilosophy. The monumental aphorisms of the Vedantasutra are meant rather for the master than the learner. Gaudapada’s clear,
\nbrief and businesslike verses are of a wider utility; they presuppose only an elementary knowledge of philosophic terminology
\nand the general trend of Monistic and Dualistic discussion. This preliminary knowledge granted they provide the student with
\nan admirably lucid and pregnant nucleus of reasoning which enables him at once to follow the Monistic train of thought
\nand to keep in memory its most notable positions. It has also had the advantage, due no doubt to its preeminent merit and
\nthe long possession of authority and general use, of a full and powerful commentary by the great Master himself and a farther
\nexposition by the Master’s disciple, the clearminded and often suggestive Anandagiri. To modern students there can be no better introduction to Vedanta philosophy\u2014after some brooding over the sense of the Upanishads\u2014than a study of Gaudapada’s
\nKarikas and Shankara’s commentary with Deussen’s System of the Vedanta in one hand and any brief & popular exposition of
\nthe Six Darshanas in the other. It is only after the Monistic School has been thoroughly understood that the Modified-Monistic and
\nDualistic-Monistic with their intermediary shades can be profitably studied. When the Vedantic theory has been mastered, the
\nSankhya, Yoga, Nyaya & Vaisheshika can in its light be easily mastered in succession with Vijnanabhikshu’s work & the great
\nsynthesis of the Bhagavadgita to crown the whole structure. The philosophical basis will then be properly laid and the Upanishads can be studied with new interest, verifying or modifying as one goes one’s original interpretation of the Sacred Books.
\n\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 319<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nThis will bring to a close the theoretical side of the Jnanakanda;
\nits practical and more valuable side can only be mastered in the path of Yoga and under the guidance of a Sadguru.
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\nGaudapada begins his work by a short exposition in clear philosophic terms of the poetical and rhythmic phraseology of the
\nUpanishad. He first defines precisely the essential character of the triune nature of the Self as manifested in the macrocosm &
\nthe microcosm, the Waker, the Dreamer & the Sleeper, who all meet and disappear in the Absolute.
\n<\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 1. Visva being the Lord who pervades and is conscious of the external, Taijasa he who is conscious of the internal, Prajna
\nhe in whom consciousness is (densified and) drawn into itself, the Self presents himself to the memory as One under
\nthree conditions. Shankara<\/i>: The position taken is this, as the entity which cognizes <\/i>enters into three conditions one after another and not<\/i> simultaneously<\/i>, and is moreover
\nin all three <\/i>connected by the
\nmemory which persists in feeling <\/i>“This is I” “This is I” “This is I”, it is obvious that it is something beyond and above the three
\nconditions, & therefore one, absolute and without attachment to its conditions. And this is supported by the illustrations like
\nthat of the large fish given in the Scripture. <\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 2. Visva in the gate of the right eye, Taijasa within in the mind,
\nPrajna in the ether, the heart, this is its threefold station in the body.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>:
\n 1. The object of this verse is to show that these three, Visva, Taijasa & Prajna, are experienced even in the waking
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 320<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nstate. The right eye is the door, the means<\/i>, through which especially
\n\t\t\tVisva, the seer of gross objects, becomes subject to experience. The
\n\t\t\tSruti saith "Verily and of a truth Indha is he, even this Being as
\n\t\t\the standeth here in the right eye." Vaisvanor is Indha, because his
\n\t\t\tessential principle is light and is at once the macrocosmic Self
\n\t\t\twithin the Sun and the seer in the eye. <\/span> <\/p>\n

\n 2. "But" it will be objected
\n\t\t\t"Hiranyagarbha is one and the cognizer of the material field, the
\n\t\t\tguide and seer in the right eye is quite another, the master of the
\n\t\t\tbody." Not so; for in itself\u2014if we look into the real nature of our perceptions\u2014<\/i>we do
\nnot realise any difference between them. And the Scripture saith “One God hidden in all creatures” and the Smriti also:
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n Know me, O son of Bharat, for the knower of the body in all bodies. I stand undivided in all creatures and only
\nseem to be divided.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n 3. Be it noted that <\/i>though Visva works indeed in all the
\norgans of sense without distinction, yet because the perceptions of [the] right eye are noticed to be superior in acuteness and
\nclearness it is for that reason only specifically mentioned as his abiding-place. After this Visva then dwelling in the right eye has
\nseen a shape or appearance, he remembers it when he has closed his eyes and still sees within in the mind, as if in a dream, the
\nsame shape or appearance as manifested in the form of the idea or impression it has left. And it is just the same in a dream,
\nthe<\/i>
\nimpression or idea preserved by memory reproduces in sleep the<\/i> same shape or appearance that was seen in waking.
\n<\/i>It follows
\nthat this Taijasa who is within in the mind is no other than Visva himself.
\n\t\t\t<\/span> <\/p>\n

\n 4. Then by cessation of the process called memory Prajna in the ether or heart becomes unified or as it is said densified
\nconsciousness drawn into itself. And this happens because the processes of the mind are absent; for sight and memory are
\nvibrations of the mind and in their absence the Self in the form of Prana takes its abode in the ether or heart without possibility
\nof separation or distinction. For the Scripture saith “It is Prana that swalloweth up all these into itself.” Taijasa is the same
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 321<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

as Hiranyagarbha because it has its abode in the mind, and the mind is the subtle part of the body, as is clear from the
\nverse, “This purusha <\/i>is all mind”, and from other like sayings of Scripture.
\n\t\t\t<\/span> <\/p>\n

\n 5. It may be objected that Prana in the state of Sleep is really differenced and manifest & the senses become one with Prana,
\nso how do you predicate of it absence of manifestation and differentia by saying it becomes One<\/i>? But there is no real fault
\nin the reasoning, since in the undifferenced the particularising conditions of space and time are absent
\nand the same is the case<\/i>
\nwith Prana in the state of Sleep<\/i>. Although indeed the Prana is in a sense
\n<\/i>differenced because the idea of separate existence as
\nPrana remains, yet the more special sense of separate existence as circumscribed by the body is brought to a stop in Prana and
\nPrana is therefore undifferenced and unmanifest in the Sleep in relation at least
\n<\/i>to the possessors of this circumscribed egoism.
\nAnd just as the Prana of those who have the circumscribed bodily egoism becomes undifferenced when it is absorbed
\nat the end of<\/i>
\nthe world<\/i>, so it is with him who has the sense of existence as Prana only in the condition
\nof Sleep <\/i>which is in reality <\/i>precisely
\nthe same as that of the temporary disappearance of phenomena<\/i> at the end of a world<\/i>; both states alike are void of differentia
\nand manifestation and both alike <\/i>are pregnant with the seeds of future
\n<\/i>birth. The Self <\/i>governing either state is one & the same, it
\nis Self <\/i>in an undifferenced and unmanifest condition. It follows that the governing Self in each case and the experiencers of the
\ncircumscribed bodily egoism are one and the same; therefore the descriptions previously given
\nof Prajna <\/i>become One or become
\ndensified & self-concentrated consciousness etc are quite applicable; and the arguments already advanced support the same
\nconclusion.
\n\t\t\t<\/span> <\/p>\n

\n 6. “But” you will say “why is the name, Prana, given to
\nthe Undifferenced?” On the ground of the Scripture “For, O fair son, the cord and fastening of the mind is Prana.” “O but” you
\nanswer “there the words `O fair son, Existence itself is Prana<\/i>‘ show that it is Brahman Existent which being the subject of
\nthe verses must be intended by the word Prana.” However, my <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 322<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nreasoning is not thereby vitiated, because we all understand the Existent to be pregnant with the seed
\nof future birth<\/i>. Although,
\nthen, it is Brahman Existent which is meant by Prana, all the same the name Prana is given to the Existent because the idea of
\npregnancy with the seed from which the Jiva or life-conditioned human spirit is to be born, has not been eliminated from it and
\nindeed <\/i>it is only when this idea is not eliminated from the idea of Brahman that he can be called Brahman Existent. For if it were
\nthe absolute seedless Brahman of which the Scripture had meant to speak, it would have used such expressions as “He is not this,
\nnor that nor anything which we can call him”; “From whom words return baffled”; “He is other than the known and different
\nfrom the Unknown.” The Smriti also says “He (the Absolute) is called neither Existent nor non-Existent.” Besides if the Existent
\nbe seedless, then there would be no ground for supposing that those who have coalesced with and become absorbed into the
\nExistent in the state of Sleep or the destruction of a world can again awake
\nout of either of these conditions<\/i>. Or if they can, then
\nwe should immediately have the contingency of liberated souls again coming into phenomenal existence; for
\non this hypothesis<\/i>
\nthe condition of souls liberated into the Absolute and those<\/i> absorbed into the Existent
\n<\/i>would be alike, neither having seed
\nor cause of future phenomenal existence. And if to remove this<\/i> objection you say that
\n<\/i>it is the seed of ignorance <\/i>which has to be
\nburnt away in the fire of Knowledge that is absent in the case of<\/i> liberated souls and some other seed of things in the other case<\/i>,
\nyou are in danger of proving that Knowledge (of the Eternal<\/i>) is without use or unnecessary
\nas a means of salvation<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n 7. It is clear then that it is on the understanding that the Existent is pregnant with the seed of phenomenal life that in all
\nthe Scripture it is represented as Prana and the cause of things. Consequently it is by elimination of this idea of the seed that it
\nis designated by such phrases as “He is the unborn in whom the objective & subjective are One”, “From whom words return
\nbaffled”, “He is not this nor that nor anything we can call him”, and the rest. Our author will speak separately of this
\nseedless condition of the Same Self which has been designated
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 323<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nby the term Prajna. This condition by its being the Fourth or
\nAbsolute is devoid of all relations such as body, Prana <\/i>etc and is alone finally and transcendentally true. Now the condition of
\nundifferenced seedfulness also is like the two others <\/i>experienced in this body in the form of the idea of the awakened man which
\ntells him “For so long <\/i>I felt and knew nothing”. Thus then the Self is said to have a threefold station in the body.
\n<\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 3. Visva is the enjoyer of gross objects, Taijasa of subtle, and Prajna of pure (unrelated) pleasure, thus shall ye understand
\nthe threefold enjoyment of the Self in the body<\/i>. <\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 4. The gross utterly satisfieth Visva, but the subtle Taijasa and
\npure pleasure satisfieth Prajna, thus shall ye understand the threefold satisfaction
\nof the Self in the body<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: The meaning of these two verses has been explained. <\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 5. That which is enjoyed in the three conditions and that which
\nis the enjoyer, he who knoweth both these as one enjoyeth & receiveth no stain.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: That which is enjoyed under the names of gross objects, subtle objects and pure pleasure in the three conditions,
\nwaking, dream and sleep is one and the same thing although it has taken a threefold aspect. And that which enjoys under the
\nnames of Visva, Taijasa & Prajna, has been declared to be one because they are connected by the sense of oneness expressed in
\nthe continual feeling “This is I, This is I” and because the nature of cognition is one and without difference throughout. Whoever
\n <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 324<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

knows both these to be one though split up into multiplicity by
\nthe sense of being enjoyer or enjoyed, does not receive any stain from enjoyment, because the subject of enjoyment is the One
\nuniversal and the enjoyer too is not different from the enjoyed. For note that
\n<\/i>whoever be the enjoyer or whatever his object of
\nenjoyment, he does not increase with it or diminish with it, just as in the case of fire when it has burnt up its object in the shape
\nof wood or other fuel; it remains no less or greater than it was<\/i> before.<\/i>
\n<\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 6. It is a certain conclusion that all existences which take birth are already in being; Prana brings the All into phenomenal
\nbeing, it is this Prana or <\/i>Purusha which sends <\/i>its separate rays of consciousness abroad.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: All existences (divided as Visva, Taijasa & Prajna) are already
\n\t\t\tin being, that is, they existed before and it is only by their own
\n\t\t\tspecies & nature, an illusion of name and form created by Ignorance,
\n\t\t\tthat they take birth or in other words [are] put forth into
\n\t\t\tphenomenal existence. As indeed the writer says later on "A son from
\n\t\t\ta barren woman is not born either in reality or by illusion". For if
\n\t\t\tbirth of the nonexistent\u2014that is something<\/i> coming out of nothing\u2014<\/i>were possible, then there would be
\nno means of grasping this world of usage and experience and the Eternal itself would become an unreality. Moreover we have
\nseen that the snake in the rope and other appearances born of the seed of illusion created by Ignorance do really exist as the self
\nof the rope or other substratum in the case<\/i>. For the snake in the rope, the mirage and other
\nhallucinations of the sort <\/i>are never
\nexperienced by anybody unless there is some substratum. Just as before the coming into phenomenal being of the snake it existed
\nalready in the rope as the rope’s self, so before the coming to birth of all phenomenal existences, they already existed as the
\nself of the seed of things called Prana. And the Scripture also saith, “This universe is the Eternal”, “In the beginning all this
\n\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 325<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\nwas the Spirit.” The Prana gives birth to the All as separate
\nrays of consciousness;\u2014just as the rays of the Sun, so are these consciousness-rays of the Purusha who is Chid or conscious
\nexistence and they are clearly distinguished in different bodies of gods, animals, etc under three different lights as Visva, Taijasa & Prajna, in the same way as reflections of the sun are clearly seen in different pieces of water; they are thrown from
\nthe Purusha and though they differ according to the separate existences which are their field of action & enjoyment, yet they
\nare all alike like sparks from a fire being all Jiva or conditioned Self. Thus the Prana or causal Self gives phenomenal birth to all
\nother existences as the spider to his web. Compare the Scripture “As a fire sendeth forth sparks.”
\n<\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 7. Some who concern themselves with the cause of <\/i>creation think that Almighty Power is the origin of things and by
\nothers creation is imagined as like to illusion or a dream.
\n \t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: Those who concern themselves with creation think
\nthat creation is the pervading Power, the extension, so to speak, of God; but it is implied, those who concern themselves with
\nfinal and transcendental truth do not care about speculations on creation. For when men see a conjurer throw a rope into
\nthe air and ascend it armed & accoutred and then after he has climbed out of sight fall hewn to pieces in battle and rise again
\nwhole<\/i>, they do not care about inquiring into the illusion he has created with all its properties and origins. Just so this evolution
\nof the Sleep, Dream and Waking conditions is just like the self-lengthening of the juggler’s rope and the Prajna, Taijasa and
\nVisva self abiding in the three conditions is like the conjurer climbing up the rope, but the real conjurer is other than the
\nrope or its climber. Just as he stands on the ground invisible and hidden in illusion, so is it with the real and transcendental
\nfact called the Fourth. Therefore it is for Him that the Aryan-minded care, those who follow after salvation, and they do not
\n\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 326<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

care for speculations about creation which are of no importance
\nto them. Accordingly the writer implies that all these theories are only imaginations of those who concern themselves with the
\norigin of creation and then goes on to say that by others creation is imagined as like to an illusion or again as like to a dream.
\n<\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 8. Those who have made up their minds on the subject of creation say it is merely the Will of the Lord; those who
\nconcern themselves about Time think that from Time is the birth of creatures.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: Creation is the Will of the Lord because the divine ideas must be true facts\u2014pots etc are ideas only and nothing
\nmore than ideas. Some say that creation is the result of Time. <\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 9. Others say that creation is for the sake of enjoyment, yet
\nothers say it is for play. Really, <\/i>this is the very nature of the Lord;
\nas for other theories, well, <\/i>He has all He can desire
\nand why should He crave for anything?
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: Others think creation
\nwas made <\/i>for enjoyment or for
\nplay. These two theories are criticised by the line “This is the very nature of the Lord”. Or, it may be, that the theory of Divine
\nNature is resorted to in order to criticise all other <\/i>theories by the<\/i>
\nargument<\/i>, He has all He can desire and why should He crave
\nfor anything? For no cause can be alleged for the appearance of the snake etc in the rope and other substrata except the very
\nnature of Ignorance.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n _____<\/span><\/p>\n

\n _____<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 327<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

\n <\/p>\n

\n  <\/p>\n

\n 10. He who is called the Fourth is the Master of the cessation
\nof all ills, the Strong Lord and undecaying, the One without second of all existences, the Shining One who pervadeth.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: The Fourth Self or transcendental <\/i>is the master of the cessation of all ills, which belong to the conditions of Prajna,
\nTaijasa & Visva. The expression Strong Lord is an explanation of the word Master; it is implied that His strength & lordship
\nare in relation to the cessation of ills, because the cessation of ills results from the knowledge of Him. Undecaying, because
\nHe does not pass away, swerve or depart, i.e., from His essential nature. How is this? Because He is the One without a second
\nowing to the vanity of all phenomenal existences. He is also called God, the Shining One, because of effulgence, the Fourth
\nand He who pervades, exists everywhere. <\/span> <\/p>\n

\n  <\/p>\n

\n <\/p>\n

\n  <\/p>\n

\n 11. Visva & Taijasa are acknowledged to be bound by cause &
\neffect, Prajna is bound by cause only; both of these are held not to exist in the Fourth.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: The common and particular characteristics of Visva & the two others are now determined in order that the real self
\nof the Fourth may become clear. Effect, that which is made or done, is existence as result. Cause, that which makes or does,
\nis existence as seed. By inapprehension and misapprehension of the Truth the aforesaid Visva & Taijasa are, it is agreed,
\nbound or imprisoned by existence as result and seed. But Prajna is bound by existence as seed only. For the seed state which
\nlies in unawakening to the Truth alone and not in misreading<\/i> of Him
\n<\/i>is the reason of the state of Prajna. Therefore both of
\nthese, existence as cause and existence as effect, inapprehension and misapprehension of the Truth are held not to apply to the
\nFourth, i.e. do not exist & cannot happen in Him. <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 328<\/font><\/span><\/p>\n

\n

\n <\/p>\n

\n  <\/p>\n

\n 12. Prajna cogniseth nought, neither self nor others, neither
\ntruth nor falsehood; the Fourth seeth all things for ever.
\n\t\t\t<\/span> <\/p>\n

\n  <\/p>\n

\n
\n Shankara<\/i>: But how then is Prajna bound by Cause, while in the
\nFourth the two kinds of bondage conditioned by inapprehension & misapprehension of the Truth are said to be impossible?
\nBecause Prajna does not cognize at all this duality of an outside universe born from Ignorance and conditioned as distinct from
\nSelf, so that like Visva & Taijasa he also is bound by inapprehension of the Truth, by that blind darkness which becomes
\nthe seed of misapprehension; and because the Fourth seeth all things for ever. That is to say, since nothing
\nreally <\/i>exists except
\nthe Fourth, He is necessarily a seer of all that is, Omniscient & All-cognizant at all times & for ever; in Him therefore the seed
\nstate of which the conditioning feature is inapprehension of the Truth, cannot possibly exist. Absence of the misapprehension
\nwhich arises out of inapprehension naturally follows. The Sun is for ever illuminative by its nature and non-illumination or
\nmisillumination as contrary to its nature cannot happen to it; and the same train of reasoning applies to the Omniscience of<\/i>
\nthe Turiya<\/i>. The Scripture also says “For of the Sight of the Seer there is no annihilation.” Or indeed, since it is the Fourth that in
\nthe Waking and Dream State dwelling in all creatures is the light or reflection in them to which all objects
\npresent themselves as<\/i>
\nvisible i.e. cognizable objects<\/i>, it is in this way too <\/i>the seer of all things for ever. The Scripture says “There is nought else than
\nThis that seeth.”
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage – 329<\/span><\/font><\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

Section Five   Incomplete Translations of Two Vedantic Texts   Circa 1900 \u00ad 1902     The Karikas of Gaudapada   The Karikas of Gaudapada…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":["post-1536","post","type-post","status-publish","format-standard","hentry","category-18-kena-and-other-upanishads","wpcat-35-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1536","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=1536"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1536\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1536"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1536"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1536"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}