1949 | 115,582 words | ISBN-13: 9788175050228
This is verse 4.100 of the Mandukya Karika English translation, including commentaries by Gaudapada (Karika), Shankara (Bhashya) and a glossary by Anandagiri (Tika). Alternate transliteration: Māṇḍūkya-upaniṣad 4.100, Gauḍapāda Kārikā, Śaṅkara Bhāṣya, Ānandagiri Ṭīkā.
Sanskrit text, IAST transliteration and English translation
दुर्दर्शमतिगम्भीरमजं साम्यं विशारदम् ।
बुद्ध्वा पदमनानात्वं नमस्कुर्मो यथाबलम् ॥ १०० ॥
durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |
buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||
100. Having realised that condition (i.e., the knowledge of the Supreme Reality) which is extremely difficult to be grasped, profound, birthless, always the same, all-light, and free from multiplicity, we salute It as best as we can.
Shankara Bhashya (commentary)
The treatise is now completed. This Salutation is made with a view to extol the knowledge of the Supreme Reality. It1 is extremely difficult to understand it. In other words, it is difficult of comprehension as it is not related to any of the four2 possible predicates, such as existence, non-existence, etc. It is profound, that is, very deep like a great ocean. People3 devoid of discrimination cannot fathom it. This knowledge (Jñāna) is, further, birthless, always the same and all-light. Having attained this knowledge which is free from multiplicity, having4 become one with it, we salute it. Though5 this absolute knowledge cannot be subjected to any relative treatment (such as, Salutation, etc.) yet we view it from the relative standpoint and adore it to6 the best of our ability.
Anandagiri Tika (glossary)
1 It is, etc.—It is because the knowledge of the non-dual Ātman is not possible by direct perception through the instrumentality of the sense-organs.
2 Four, etc.—Reference—Kārikā 83, Chapter IV.
3 People, etc.—This knowledge of Ātman can be attained only through discrimination by which one can negate what is ignorance. Then the knowledge of Self reveals itself:
4 Having, etc.—The knowledge of Ātman enables one to realise one’s identity with It.
5 Though, etc.—Salutation always implies duality and is possible only from the relative standpoint. The author, being full of human love and gratitude to the knowledge that enabled him to realise the Supreme Reality, drags it, as it were, to the relative plane by imagining it as a Person or Teacher and then adores it by saluting it, to set an example to the ignorant.
6 To the best, etc.—No salutation is possible with regard to the non-dual Ātman because the knower of Ātman is one with Ātman Itself. This salutation is made from the relative standpoint.
Here ends Śrī Gauḍapāda’s Māṇḍūkya Upaniṣad Kārikā with the Commentary of Śrī Śaṅkara.
Aum Peace! Peace! Peace!