2) Vaitathya (unreality), (3) Advaita (unity), (4)
Alatas'anti (the extinction of the burning coal). The first chapter is
more in the way of explaining the Ma@n@dukya Upani@sad by
virtue of which the entire work is known as _Ma@n@dukyakarika_.
The second, third, and fourth chapters are the constructive parts
of Gau@dapada's work, not particularly connected with the Ma@n@dukya
Upani@sad.

In the first chapter Gau@dapada begins with the three apparent
manifestations of the self: (1) as the experiencer of the
external world while we are awake (_vis'va_ or _vais'vanara atma_),
(2) as the experiencer in the dream state (_taijasa atma_), (3) as the
experiencer in deep sleep (_su@supti_), called the _prajna_ when there
is no determinate knowledge, but pure consciousness and pure
bliss (_ananda_). He who knows these three as one is never
attached to his experiences. Gau@dapada then enumerates some
theories of creation: some think that the world has proceeded
as a creation from the pra@na (vital activity), others
consider creation as an expansion (_vibhuti_) of that cause
from which it has proceeded; others imagine that creation is
like dream (_svapna_) and magic (_maya_); others, that creation
proceeds simply by the will of the Lord; others that it proceeds
from time; others that it is for the enjoyment of the Lord
(_bhogartham_) or for his play only (_kri@dartham_), for such
is the nature (_svabhava_) of the Lord, that he creates, but he
cannot have any longing, as all his desires are in a state of fulfilment.

____________________________________________________________________

[Footnote 1: Gau@dapada's karika IV. 100. In my translation I have not
followed S'a@nkara, for he has I think tried his level best to explain
away even the most obvious references to Buddha and Buddhism in
Gau@dapada's karika. I have, therefore, drawn my meaning directly as
Gau@dapada's karikas seemed to indicate. I have followed the
same principle in giving the short exposition of Gau@dapada's
philosophy below.]

425

Gau@dapada does not indicate his preference one way or the
other, but describes the fourth state of the self as unseen (_ad@r@s@ta_),
unrelationable (_avyavaharyam_), ungraspable (_agrahyam_), indefinable
(_alak@sa@na_), unthinkable (_acintyam_), unspeakable (_avyapades'ya_),
the essence as oneness with the self (_ekatmapratyayasara_),
as the extinction of the appearance (_prapancopas'ama_),
the quiescent (_s'antam_), the good