UPANISHAD MANDUKYA : Chapter-1. Agama Prakarana ( The Scriptural Treatise ) Sri Gaudapada's glossary begins : Karika Slokam-s 1 to 9. Slokam-1. Discussion-2.

08/04/2018
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Mandukya Upanishad :

Chapter-1. Agama Prakarana ( The Scriptural Treatise )

Sri Gaudapada's glossary begins :

Karika Slokam-s 1 to 9.
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Slokam-1.

Bahis-prajno vibhur-visvo hyantah-prajnastu taijasah,

ghana-prajnas-tatha prajna eka eva tridha smrtah.
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bahih prajno = who is conscious of the external;

vibhuh = all pervasive;

visvah = visva;

hi = whereas;

antah prajnah = who is conscious of the internal;

tu = but;

taijasah = is taijasa;

ghana prajnah = (is) mass of consciousness;

tatha = and;

prajnah = is prakma;

ekah eva = sama entity only;

tridha = (in) three different ways;

smrtah = (is) thought of.
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SUM of Mantram :
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Visva, the first quarter ( pada ) is he, who is All-pervading and who experiences the external, the gross objects ( the Waker ).

Taijasa, the second quarter ( pada ), is he, who cognizes the internal, the subtle bodies ( the Dreamer ).

Prajna is he, who is a mass of consciousness.

He is one alone who is thus known as three, in the three different planes of consciousness.
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Discussion-2.
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IN explaining the function and structure of Karika, we have already explained its differences from a Bhashyam or Commentary.
The Commentator's object is to give a full-length description and explanation of every word and term in the Mantram or the Scripture : but a Glaser's function is fulfilled if he gives explanations for those terms about which he is primarily concerned.

Thus, many difficult terms which really need an explanation for an ordinary man to understand the import of the scriptural text, are not even touched by Gaudapada.
This is no weakness in the glassier- if we understand the function of the gloss.

The great Acharya Sri Gaudapada's work is done, if he can point out to us the significance of the Sruti's import, that a human being lives his life earning his experiences, from a moment to moment, all along his pilgrimage from the womb to the tomb.
There is not a single moment during his existence when he is not coming in contact with the external objects and gaining experiences.

The moment the physical structure has ceased earning experiences, we call the body 'dead'.

The western philosophers and many of the Bharatiya schools of philosophies plan their thoughts upon on fact of life only, viz., the waking-state.
Life is not constituted merely of a waking-state-world of sense-objects.
Life means entire-life; it includes and incorporates in itself the waking-state, the dream-state, and the deep-sleep-state of experiences.

If we Analise only the waking-state-world and try to understand the world of objects and our own name in relation to it, we are only trying to evaluate life by observing it partially.

To be continued ...