View source for Mandukya Upanishad

{{Short description|Ancient Sanskrit scripture}}
{{italic title}}
{{Infobox Upanishad
| image                    = Mandukya Upanisad verses 1-3, Atharvaveda, Sanskrit, Devanagari.jpg
| caption                  = ''Mandukya Upanisad'' verses 1 to 3 (Sanskrit, Devanagari script)
| name                     = Mandukya
| Devanagari               = माण्डूक्य
| Sanskrit_transliteration = Māṇḍūkya
| type                     = [[Mukhya|Mukhya Upanishad]]
| Veda                     = [[Atharvaveda]]
| verses                   = 12
| commentary               = [[Gaudapada]], [[Adi Shankara]], [[Madhvacharya]]
}}
{{Upanishads}}
The '''Mandukya Upanishad''' ({{langx|sa|माण्डूक्योपनिषद्}}, {{IAST3|Māṇḍūkyopaniṣad}}) is the shortest of all the [[Upanishads]], and is assigned to [[Atharvaveda]].<ref name=pauldeussenintro/> It is listed as number 6 in the [[Muktikā]] canon of 108 Upanishads.<ref name=muktika/>

It is in prose, consisting of twelve short verses, and is associated with a Rig Vedic school of scholars.<ref name=pauldeussenintro/> It discusses the syllable [[Aum]]; adds [[turiya]] to the three states of consciousness; and asserts that ''Aum'' is ''[[Brahman]]'' – which is the Whole – and that ''Brahman'' is this self (''[[Ātman (Hinduism)|ātman]]'').<ref name=pauldeussenfull>Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, {{ISBN|978-8120814691}}, pages 605-637</ref><ref name=humefull>{{citation|first=Robert Ernest|last=Hume|url=https://archive.org/stream/thirteenprincipa028442mbp#page/n411/mode/2up |title=''The Thirteen Principal Upanishads''|publisher=Oxford University Press|year=1921|pages=391–393}}</ref>

The Mandukya Upanishad is recommended in the Muktikā Upanishad, in a dialogue between two of the most important characters of the [[Ramayana]], Rama and Hanuman, as the one Upanishad that alone is sufficient for knowledge to gain [[moksha]], and as sixth in its list of ten principal Upanishads.<ref name=muktika>Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, {{ISBN|978-8120814691}}, pages 556-557</ref> The text is also notable for inspiring [[Gaudapada#Mandukya Karika|Gaudapada's Mandukya Karika]] a classic for the [[Vedanta]] school of Hinduism.<ref name=muktika/> The Mandukya Upanishad is among the often cited texts on chronology and the philosophical relationship between Hinduism and [[Buddhism]].{{sfn|Nakamura|2004|p=284-286}}{{sfn|Comans|2000|p=97}}

==Etymology==
The root of ''Mandukya'' is sometimes considered as ''Manduka'' (Sanskrit: मण्डूक) which has several meanings. Some of its meanings include "frog", "a particular breed of horse", "the sole of horse's hoof", or, "Spiritual distress"<ref>[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/tamil/recherche maNDUka] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Lexicon, Germany</ref> Some writers<ref name="Sacred animals of india">{{cite book |title=Sacred animals of India |url=https://books.google.com/books?id=J3NU35nngxEC&q=meaning+of+mandukya+upanishad+frog&pg=PA144 |access-date=March 11, 2015|author= Nanditha Krishna |year=2010 |publisher= Penguin books|location=India |pages=144–145 |isbn = 9780143066194}}</ref> have suggested that "frog" is the etymological root for Mandukya Upanishad.

Another root for the Upanishad's name is ''Mānduka'' (Sanskrit: माण्डूक) which literally is "a Vedic school" or means "a teacher".<ref>[http://www.sanskrit-lexicon.uni-koeln.de/cgi-bin/tamil/recherche mANDUka] Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Lexicon, Germany</ref> [[Paul Deussen]] states the etymological roots of Mandukya Upanishad to be a "half lost school of [[Rigveda]]".<ref name=pauldeussenintro>Paul Deussen, Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, {{ISBN|978-8120814691}}, pages 605-609</ref> This school may be related to the scholar named Hrasva Māṇḍūkeya, whose theory of semivowels is discussed in Aitareya Aranyaka of Rigveda.<ref>Charles W. Kreidler, Phonology: Critical Concepts, Volume 1, Routledge, {{ISBN|978-0415203456}}, page 9</ref>

Applying the rules of [[sandhi]], the text is also called ''Mandukyopanishad''.{{sfn|Isaeva|1993|p=50}}

==Chronology and authorship==

===Chronology===
The chronology of Mandukya Upanishad, like that of other Upanishads, is uncertain and contested.<ref name=stephenphillips>Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, {{ISBN|978-0231144858}}, Chapter 1</ref> The chronology is difficult to resolve because all opinions rest on scanty evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.<ref name=stephenphillips/><ref name=olivelleintro>[[Patrick Olivelle]] (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, {{ISBN|978-0195124354}}, Introduction Chapter</ref>

Several academics have dated the Mandukya Upanishad to the early centuries of the [[Common Era]]. The Japanese scholar of Vedic, Hindu and Buddhist scriptures, [[Hajime Nakamura]], dated the Mandukya Upanishad to "about the first or second centuries A.D."{{sfn|Nakamura|2004|p=286}} The scholar of South Asian religions, [[Richard E. King]] too dated the Mandukya Upanishad at the first two centuries of the Common Era.{{sfn|King|1995|p=52}} Indologist and Sanskrit scholar [[Patrick Olivelle]] states, "we have the two late prose Upanisads, the Prasna and the Mandukya, which cannot be much older than the beginning of the common era".{{sfn|Olivelle|1998|p=13}}

Mahony, (writing for the MacMillan Encyclopedia of Religion) on the other hand, states that Mandukya Upanishad probably emerged in the late fifth and early fourth centuries BCE, along with [[Prashna Upanishad|Prashna]] and Maitri Upanishads.<ref>WK Mahony (1987), Upanishads, in Jones, Lindsay, MacMillan Encyclopedia of Religion (2005), MacMillan, {{ISBN|978-0028659978}}, page 9483</ref> Phillips lists Mandukya Upanishad before and about the time the Shvetashvatara Upanishad, the Maitri Upanishad, as well as the first Buddhist Pali and Jaina canonical texts were composed.<ref name=stephenphillips/> [[Ramachandra Dattatrya Ranade|R D Ranade]]<ref>RD Ranade, [https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926#page/n47/mode/2up A Constructive Survey of Upanishadic Philosophy], Chapter 1, pages 13-18</ref> posits a view similar to Phillips, placing Mandukya's chronological composition in the fifth, that is the last group of ancient Principal Upanishads.

===Authorship===
The text of the ''Mandukya Upanishad'' is fully incorporated in the ''[[Mandukya Karika]]'', a commentary attributed to the 6th century CE<ref>PT Raju (2009), The Philosophical Traditions of India, Routledge, {{ISBN|978-8120809833}}, page 177</ref> [[Gaudapada]], and is not known to exist independent of this commentary.{{sfn|Isaeva|1993|p=50}} Isaeva states that some scholars, including Paul Deussen, presumed that Gaudapada may be its author; however, there is no historical or textual evidence for this hypothesis.{{sfn|Isaeva|1993|p=50}} Scholars consider Mandukya Upanishad as a Principal Upanishad with more ancient origins.<ref name=stephenphillips/><ref name=olivelleintro/>

==Structure==
In contrast to the older Upanishads, the Mandukya Upanishad is very short, with clear and concise formulations.{{sfn|Rama|2007|p=3-4}}{{sfn|Nakamura|2004}} It has twelve short prose paragraphs.<ref name=humefull/>

==Contents==
The Mandukya Upanishad is an important Upanishad in Hinduism, particularly to its [[Advaita]] Vedanta school.{{sfn|King|1995|p=67}}<ref>K Singh (2001), Some Thoughts on Vedanta, India International Centre Quarterly, Vol. 28, No. 3, pages 100-108</ref> It succinctly presents several central doctrines, namely that "the universe is Brahman," "the Self (Atma) exists and is Brahman," and "the four states of consciousness".{{sfn|King|1995|p=67}}<ref>R. V. De Smet (1972), [https://www.jstor.org/stable/1397675 Early Trends in the Indian Understanding of Man], Philosophy East and West, Vol. 22, No. 3 (Jul., 1972), pages 259-268</ref><ref>Mark B. Woodhouse (1978), [https://www.jstor.org/stable/27902516 Consciousness and Brahman-Atman], The Monist, Vol. 61, No. 1, Conceptions of the Self: East & West (JANUARY, 1978), pages 109-124</ref> The Mandukya Upanishad also presents several theories about the syllable Aum, and that it symbolizes self.{{sfn|King|1995|p=67}}<ref name=humefull/>

===''Aum'' in the Mandukya Upanishad===
[[Image:Aum Om navy blue circle coral.svg|thumb|right|160px|The Mandukya Upanishad is one of several Upanishads that discuss the meaning and significance of the syllable Aum (Om).]]
The Mandukya Upanishad opens by declaring, "Aum!, this syllable is this whole world". Thereafter it presents various explanations and theories on what it means and signifies.<ref name=humefull/> This discussion is built on a structure of "four fourths" or "fourfold", derived from ''A'' + ''U'' + ''M'' + "silence" (or without an element<ref>Verse 12 of Mandukya Upanishad; see Robert Hume's The Thirteen Principal Upanishad, page 393</ref>).<ref name=pauldeussenfull/><ref name=humefull/>

'''Aum as all states of time'''

In verse 1, the Upanishad states that time is threefold: the past, the present and the future, that these three are "Aum". The four fourth of time is that which transcends time, that too is "Aum" expressed.<ref name=humefull/>

'''Aum as all states of Atman'''

In verse 2, states the Upanishad, "this ''brahman'' is the Whole. ''Brahman'' is this self (''ātman''); that [''brahman''] is this self (''ātman''), consisting of four corners."{{sfn|Olivelle|1998|p=289}}<ref name=pauldeussenfull/>

'''Aum as all states of consciousness'''

In verses 3 to 6, the Mandukya Upanishad enumerates four states of consciousness: wakeful, dream, deep sleep and the state of ''{{Transliteration|sa|ekatma}}'' (being one with Self, the oneness of Self).<ref name=humefull/> These four are ''A'' + ''U'' + ''M'' + "without an element" respectively.<ref name=humefull/>

'''Aum as all of etymological knowledge'''

In verses 9 to 12, the Mandukya Upanishad enumerates fourfold etymological roots of the syllable "Aum". It states that the first element of "Aum" is ''A'', which is from ''Apti'' (obtaining, reaching) or from ''Adimatva'' (being first).<ref name=pauldeussenfull/> The second element is ''U'', which is from ''Utkarsa'' (exaltation) or from ''Ubhayatva'' (intermediateness).<ref name=humefull/> The third element is ''M'', from ''Miti'' (erecting, constructing) or from ''Mi Minati, or apīti'' (annihilation).<ref name=pauldeussenfull/> The fourth is without an element, without development, beyond the expanse of universe. In this way, states the Upanishad, the syllable Aum is the Atman (the self) indeed.<ref name=pauldeussenfull/><ref name=humefull/>

===Three states of consciousness and the fourth===
{{See also|Three bodies doctrine}}

The Mandukya Upanishad describes three states of consciousness, namely [[vaishvanara|waking (jågrat)]], dreaming (svapna), and deep sleep (suṣupti),<ref group=web>[http://www.holybooks.com/wp-content/uploads/Sleep-as-a-State-of-Consciousness-in-Advaita-Vedanta.pdf Arvind Sharma, ''Sleep as a State of Consciousness in Advaita Vedånta''. State University of New York Press]</ref><ref group=web name=Om>[http://www.advaita.org.uk/discourses/downloads/om.pdf advaita.org.uk, ''Om'' – three states and one reality (An interpretation of the Mandukya Upanishad)]</ref> and 'the fourth', beyond and underlying these three states:
# The first state is the waking state, in which we are aware of our daily world. "It is described as outward-knowing (bahish-prajnya), gross (sthula) and universal (vaishvanara)".<ref group=web name=Om /> This is the gross body.
# The second state is the dreaming mind. "It is described as inward-knowing (antah-prajnya), subtle (pravivikta) and burning (taijasa)".<ref group=web name=Om /> This is the [[subtle body]].
# The third state is the state of deep sleep. In this state the underlying ground of consciousness is undistracted, "the Lord of all (sarv'-eshvara), the knower of all (sarva-jnya), the inner controller (antar-yami), the source of all (yonih sarvasya), the origin and dissolution of created things (prabhav'-apyayau hi bhutanam)".<ref group=web name=Om /> This is the [[causal body]].
# [[Turiya]], "the fourth,"  is the background that underlies and transcends the three common states of consciousness.<ref group=web name=rm>[http://bhagavan-ramana.org/ramana_maharshi/books/tw/tw617.html  {{cite book|author=Ramana Maharshi|title=States of Consciousness}}]</ref><ref group=web name=sc1>[http://www.yogaofsrichinmoy.com/yoga/summits_of_god-life {{cite book|author=Sri Chinmoy|title=Summits of God-Life}}]</ref> In this consciousness both absolute and relative, [[saguna brahman]] and [[Nirguna Brahman]], are transcended.{{sfn|Sarma|1996|p=137}} It is the true state of experience of the infinite (''ananta'') and non-different (''advaita/abheda''), free from the dualistic experience which results from the attempts to conceptualise ( ''vikalpa'') reality.{{sfn|King|1995|p=300 note 140}} It is the state in which [[ajativada]], non-origination, is apprehended.{{sfn|King|1995|p=300 note 140}}

According to Raju, the idea of four states of Atman as awake, dream-filled sleep, deep sleep, and the "original pure state" is "anticipated in chapters 8.7 through 8.12 of [[Chandogya Upanishad]].<ref name=ptrajuchandogya>PT Raju (1985), Structural Depths of Indian Thought, State University New York Press, {{ISBN|978-0887061394}}, pages 30, 32-33; '''Quote''': "We can see that this story [in Chandogya Upanishad] is an anticipation of the Mandukya doctrine, (...)"</ref><ref>Robert Hume, [https://archive.org/stream/thirteenprincipa028442mbp#page/n289/mode/2up Chandogya Upanishad - Eighth Prathapaka, Seventh through Twelfth Khanda], Oxford University Press, pages 268-273</ref>

===Theory and nature of Atman===
{{See also|Self-luminous awareness}}

The verses 3 through 7 discuss four states of Atman (Self).<ref name=pauldeussenfull/><ref name=humefull/>

Verse 3 of the Upanishad describes the first state of Self as outwardly cognitive with seven limbs,<ref>Sankara's Bhasya refers to Chandogya Upanishad's verse 5.18.2 for the list of seven</ref> nineteen mouths,<ref>Sankara's Bhasya states that these nineteen mouths of a human being are what interact with the empirical universe: five senses - seeing, hearing, touch, taste and smell; five organs of action - speech, hand, locomotion, sexual activity and excretion; five vital types of breath; the manas (mind), the buddhi (intellect, power to reason), the ahamkara (ego) and the citta (consciousness).</ref> enjoying the gross,<ref>this is everything in the perceived empirical universe</ref> a state of Self common in all of human beings.<ref name=pauldeussenfull/><ref name=humefull/>

The Mandukya Upanishad, in verse 4, asserts the second state of Self as inwardly cognitive with seven limbs, nineteen mouths, enjoying the exquisite, a state of brilliant Self.<ref name=pauldeussenfull/><ref name=humefull/>

The Upanishad's verse 5 states the third state of Self as one without desire or anticipations, where pure conscience is his only mouth, where he is in unified cognition, enjoying the delight, a state of blissful Self.<ref name=pauldeussenfull/><ref name=humefull/>

The verses 6 and 7 of the Upanishad states the fourth state of Self as one beyond all the three, beyond extrospective state, beyond introspective state, beyond cognitive state, the state of ''ekatmya pratyaya sara'' (one with the Self), tranquil, benign, ''advaita'' (without second). He then is the Self, just Atman, the one which should be discerned.<ref name=pauldeussenfull/><ref name=humefull/>

Johnston summarizes these four states of Self, respectively, as seeking the physical, seeking inner thought, seeking the causes and spiritual consciousness, and the fourth state is realizing oneness with the Self, the Eternal.<ref name=johnston/>

==Similarities and differences with Buddhist teachings==
Scholars contest whether Mandukya Upanishad was influenced by Buddhist theories along with the similarities and differences between Buddhism and Hinduism in light of the text. According to [[Hajime Nakamura]], the ''Mandukya Upanishad'' was influenced by [[Mahayana|Mahayana Buddhism]] and its concept of [[śūnyatā]].{{sfn|Nakamura|2004|p=284-286}} Nakamura states, "many particular Buddhist terms or uniquely Buddhist modes of expression may be found in it",{{sfn|Nakamura|2004|p=284}}{{refn|group=note|Nakamura:
:* "As was pointed out in detail in the section titled Interpretation, many particular Buddhist terms or uniquely Buddhist modes of expression may be found in it."{{sfn|Nakamura|2004|p=284}}
:* "From the fact that many Buddhist terms are found in its explanation, it is clear that this view was established under the influence of the Mahayana Buddhist concept of Void."{{sfn|Nakamura|2004|p=285}}
:* "Although Buddhistic influence can be seen in the Maitri-Upanishad, the particular terms and modes of expression of Mahayana Buddhism do not yet appear, whereas the influence of the Mahayana concept of Void can clearly be recognized in the Mandukya-Upanisad."{{sfn|Nakamura|2004|p=285}}
:* "Although Mahayana Buddhism strongly influenced this Upanisad, neither the mode of exposition of the Madhyamika school nor the characteristic terminology of the Vijnanavada school appears."{{sfn|Nakamura|2004|p=286}}}} such as ''adrsta'', ''avyavaharya'', ''agrahya'', ''{{Transliteration|sa|alaksana}}'', ''acintya'', ''prapancopasama''.{{sfn|Nakamura|2004|p=215-218}} According to Randall Collins the Mandukya Upanishad "includes phrases found in the Prajnaparamitrasutras of Mahayana Buddhism."{{sfn|Collins|2009|p=963, note 17}}

According to Michael Comans, Vidushekhara also notes that the term ''prapañcopaśama'' does not appear in pre-Buddhist Brahmanic works, but in contrast to Nakamura he does not conclude that the term was taken over from Mahayana Buddhism.{{sfn|Comans|2000|p=97}} According to Comans, eventual Mahayana origins of this term are no more than a possibility, and not a certainty.{{sfn|Comans|2000|p=97}}

Comans also disagrees with Nakamura's thesis that "the fourth realm (''caturtha'') was perhaps influenced by the ''Sunyata'' of Mahayana Buddhism."{{refn|group=note|Nakamura, as cited in Comans 2000 p.98.{{sfn|Comans|2000|p=98}}}} According to Comans,
{{blockquote|It is impossible to see how the unequivocal teaching of a permanent, underlying reality, which is explicitly called the "Self", could show early Mahayana influence.{{sfn|Comans|2000|p=98}}}}

Comans further refers to Nakamura himself, who notes that later Mahayana sutras such as the ''[[Laṅkāvatāra Sūtra]]'' and the concept of [[Buddha-nature]], were influenced by Vedantic thought.{{sfn|Comans|2000|p=98}} Comans concludes that
{{blockquote|[T]here can be no suggestion that the teaching about the underlying Self as contained in the ''Mandukya'' contains shows any trace of Buddhist thought, as this teaching can be traced to the pre-Buddhist [[Brihadaranyaka Upanishad|''Brhadaranyaka'' Upanishad]].{{sfn|Comans|2000|p=98}}}}

Jacobs lists ''adrsta'' and other terms in more ancient, pre-Buddhist literature such as the Brihadaranyaka Upanishad.<ref>GA Jacobs, [https://archive.org/stream/UpanishadVakyaKosha-AConcordanceOfThePrincipalUpanishadsAndBhagavad/UpanishadVakyaKoshaSktEng#page/n37/mode/2up A Concordance of the Principal Upanishads and Bhagavad Gita], Upanishad Vakya Kosha, Motilal Banarsidass, see pages 31-32 for ''adrsta'', page 128 for ''avyavaharya'', pages 13-14 for ''agrahya'', etc.</ref>

Isaeva states that there are differences in the teachings in the texts of Buddhism and the Mandukya Upanishad of Hinduism, because the latter asserts that ''citta'' "consciousness" is identical with the eternal and immutable atman "Self" of the Upanishads.{{sfn|Isaeva|1993|p=54}} In other words, Mandukya Upanishad and Gaudapada affirm the Self exists, while Buddhist schools affirm that there is no soul or self.<ref name=humefull/><ref>KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, {{ISBN|978-8120806191}}, pages 246-249, from note 385 onwards;<br />Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, {{ISBN|978-0791422175}}, page 64; Quote: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of [[Ātman (Hinduism)|ātman]] is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";<br />Edward Roer (Translator), {{Google books|3uwDAAAAMAAJ|Shankara's Introduction|page=2}}, pages 2-4<br />Katie Javanaud (2013), [https://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nirvana Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?], Philosophy Now</ref><ref>John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, {{ISBN|978-8120801585}}, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".</ref>

==Reception==

===Muktika Upanishad===
''Rama'' and ''Hanuman'' of the Hindu Epic [[Ramayana]], in Muktika Upanishad, discuss [[moksha]] (freedom, liberation, deliverance). ''Rama'', therein, recommends Mandukya as first among 108 Upanishads, as follows,<ref name=muktika/>
{{Blockquote|
<poem>
The Mandukya alone is sufficient
for the deliverance of the aspirant,
if even then, the knowledge lacks,
then read the ten Upanishads.

He attains the goal
if he reads the thirty two Upanishads,
if you just wish deliverance, while death is near,
read, then, the hundred and eight Upanishads.
</poem>
|Muktika Upanishad I.i.26-29, Translated by Paul Deussen<ref name=muktika/>}}

===Classical commentators===

====Gaudapada====
{{Further|Gaudapada#Mandukya Karika}}

The oldest known extant metrical commentary on this Upanishad was written by [[Gaudapada]], This commentary, called the ''Māndūkya-kārikā'', is the earliest known systematic exposition of [[Advaita Vedanta]].

Raju states that Gaudapada took over the Buddhist doctrines that [[Yogacara#Representation-only|ultimate reality is pure consciousness (''vijñapti-mātra'')]],{{sfn|Raju|1992|p=177}}{{refn|group=note|It is often used interchangeably with the term ''citta-mātra'', but they have different meanings. The standard translation of both terms is "consciousness-only" or "mind-only." Several modern researchers object this translation, and the accompanying label of "absolute idealism" or "idealistic monism".{{sfn|Kochumuttom|1999|p=1}} A better translation for ''vijñapti-mātra'' is ''representation-only''.{{sfn|Kochumuttom|1999|p=5}}}} and "the four-cornered negation" (चतुष्कोटि विनिर्मुक्तः).{{sfn|Raju|1992|p=177}}{{refn|group=note|1. Something is. 2. It is not. 3. It both is and is not. 4. It neither is nor is not.<ref group=web>{{Cite web |url=http://www.hiartx.com/nagarjunapyrrho.htm |title=Anthony Peter Iannini (2001), ''Nāgārjuna's Emptiness and Pyrrho's Skepticism'' |access-date=2014-11-06 |archive-url=https://web.archive.org/web/20131203011052/http://www.hiartx.com/nagarjunapyrrho.htm |archive-date=2013-12-03 |url-status=dead }}</ref>{{sfn|Garfield|Priest|2003}}}} Raju further states that Gaudapada "weaved [both doctrines] into a philosophy of the ''Mandukaya Upanisad'', which was further developed by Shankara".{{sfn|Raju|1992|p=177-178}}{{refn|group=note|The influence of [[Mahayana Buddhism]] on other religions and philosophies was not limited to Vedanta. Kalupahana notes that the [[Visuddhimagga]] in Theravada Buddhism tradition contains "some metaphysical speculations, such as those of the Sarvastivadins, the Sautrantikas, and even the [[Yogacara|Yogacarins]]".{{sfn|Kalupahana|1994|p=206}}}} Other scholars such as Murti state, that while there is shared terminology, the doctrines of Gaudapada and Buddhism are fundamentally different.<ref name=trvmurti114/>{{refn|group=note|Gaudapada's doctrines are unlike Buddhism, states Murti. Gaudapada's influential Vedanta text consists of four chapters; Chapter One, Two and Three of which are entirely Vedantin and founded on the Upanishads, with little Buddhist flavor.<ref name=trvmurti114>TRV Murti (1955), The central philosophy of Buddhism, Routledge (2008 Reprint), {{ISBN|978-0-415-46118-4}}, pages 114-115</ref> Chapter Four uses Buddhist terminology and incorporates Buddhist doctrines, state both Murti and Richard King, but Vedanta scholars who followed Gaudapada through the 17th century never referenced nor used Chapter Four, they only quote from the first three.<ref name=trvmurti114/><ref name=iepgauda>[http://www.iep.utm.edu/gauḍapad/ Gaudapada], Devanathan Jagannathan, University of Toronto, IEP</ref>}}

====Adi Shankara====
[[Adi Shankara]], a disciple of [[Govinda Bhagavatpada]] who himself was either a direct or a distant disciple of [[Gaudapada]],{{Sfn|Comans|2000|p=2, 163}} further made commentaries on Gaudapada Mandukya karika. Mandukya Upanishad forms one of the basis of [[Advaita Vedanta]] as expounded by Adi Shankara.<ref name="Shankara">{{cite book |last=Izzo |first=David Garrett |title=The Influence of Mysticism on 20th Century British and American Literature|url=https://books.google.com/books?id=LScTBQAAQBAJ&q=shankaracharya+on+mandukya+upanishad&pg=PA18 |access-date=March 16, 2015  |publisher=McFarland|date=2009|isbn=9780786441068|page=18 }}</ref>

====Madhvacharya====
Madhvacharya, the propounder of [[Dvaita]] Vedanta, wrote commentaries on Mandukya Upanishad. He presents a [[Theology|theistic]] and emotional perspective on the scripture, attributing his insights to [[Śruti]]. His commentary emphasizes [[bhakti yoga]] and uses [[Vishnu]] and his attributes as similes to elucidate the verses of the Mandukya Upanishad.<ref name="Madhvacharya">{{cite book |last1=D. Sonde |first1=Nagesh  |pages=1–5 |title=Sri Madhva Mandukya Upanishad |url=http://nageshsonde.com/images/Sri_Madhva_Mandukya_Upanishad.pdf |access-date=March 3, 2015|location=India }}</ref>

===Modern commentators===
[[Swami Rama]] has provided an interpretation of this Upanishad from the experiential standpoint in his commentary ''Enlightenment without God''.<ref>Swami Rama (9182), ''Enlightenment without God''. Himalayan International Institute of Yoga Science and Philosophy of the USA</ref>

[[Ramachandra Dattatrya Ranade]] calls the aphoristic style of Mandukya Upanishad as highly influential on the ''Sutras'' of Indian philosophies that followed it, and that the Upanishad has served as a foundational text of the major [[Vedanta]] school of Hinduism. He states,<ref name=ranadevedanta>RD Ranade, [https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926#page/n69/mode/2up A Constructive Survey of Upanishadic Philosophy], Chapter 1, pages 35-36</ref>
{{Blockquote|
We are told [in Mandukya Upanishad] how, "the syllable Om is verily all that exists. Under it is included all the past, the present and the future, as well as that which transcends time. Verily all this is Brahman. The Atman is Brahman. This Atman is four-footed. The first foot is the Vaisvanara, who enjoys gross things, in the state of wakefulness. The second foot is the Taijasa, who enjoys exquisite things in the state of dream. The third is the Prajna who enjoys bliss in the state of deep sleep. The fourth is Atman, who is alone without a second, calm, holy and tranquil". This passage has been verily the basis upon which all the later systems of [[Vedanta|Vedantic philosophy]] have come to be built.
|RD Ranade<ref name=ranadevedanta/>}}

Ranade's views on the importance of Mandukya Upanishad and Gaudapada's commentary on Vedanta school, particularly Advaita Vedanta sub-school of Hinduism, is shared by modern era scholars such as Hacker, Vetter and others.<ref>W Halbfass (1991), Tradition and Reflection - Explorations in Indian Thought, State University of New York, {{ISBN|0-791403629}}, pages 139-141, 169-182</ref>

Johnston states that Mandukya Upanishad must be read in two layers, consciousness and vehicles of consciousness, Self and nature of Self, the empirical and the eternal.<ref name=johnston>Charles Johnston, [http://www.universaltheosophy.com/pdf-library/Mandukya%20Upanishad_Johnston.pdf The Measures of the Eternal - Mandukya Upanishad] Theosophical Quarterly, October, 1923, pages 158-162</ref> The text aphoristically condenses these layers of message, both in literal and metaphorical sense.

[[W. B. Yeats|William Butler Yeats]], the Irish poet, was inspired by the Upanishads and Mandukya Upanishad was among the texts he commented on.<ref>Enoch Brater (1975), W. B. Yeats: The Poet as Critic, ''Journal of Modern Literature,'' Vol. 4, No. 3, Special Yeats Number, pages 651-676</ref><ref>Bruce Wilson (1982), "From Mirror after Mirror: Yeats and Eastern Thought," ''Comparative Literature,'' Vol. 34, No. 1, pages 28-46</ref>

David Stoll's 1987 Piano Quartet is inspired by three Upanishads, one being Mandukya Upanishad, other two being Katha and Isha Upanishads.<ref>Guy Rickards (2002), [https://www.jstor.org/stable/946530 David Stoll Record Reviews], Tempo New Series, Cambridge University Press, No. 222, page 53 column 1</ref>

==See also==
<!-- Please keep entries in alphabetical order & add a short description [[WP:SEEALSO]] -->
{{div col|small=yes|colwidth=20em}}
* [[Gaudapada]]
* [[Adi Shankara]]
* [[Advaita]]
* [[Shri Gaudapadacharya Mutt]]
* [[Govinda Bhagavatpada]]
{{div col end}}
<!-- please keep entries in alphabetical order -->

==Notes==
{{reflist|group=note|2}}

==References==
{{reflist}}

==Sources==

===Published sources===
{{refbegin}}
* {{Citation | last =Collins | first =Randall | year =2009 | title =The Sociology of Philosophies | publisher =Harvard University Press}}
* {{Citation | last =Comans | first =Michael | year =2000 | title =The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda | publisher =Motilal Banarsidass Publ.}}
* {{Citation |last1=Garfield |first1=Jay L. |last2=Priest |first2=Graham |title=Nagarjuna and the Limits of Thought |journal=Philosophy East & West |volume=53 |issue=1 |date=January 2003 |pages=1–21 |doi=10.1353/pew.2003.0004 |hdl=11343/25880 |s2cid=16724176 |url=http://www.thezensite.com/ZenEssays/Nagarjuna/NagarjunaTheLimitsOfThought.pdf}}
* {{Citation | last =Isaeva | first =N.V. | year =1993 | title =Shankara and Indian Philosophy | publisher =SUNY Press}}
* {{Citation | last =Kalupahana | first =David J. | year =1994 | title =A history of Buddhist philosophy | place =Delhi | publisher =Motilal Banarsidass Publishers Private Limited}}
* {{Citation | last =King | first =Richard | year =1995 | title =Early Advaita Vedānta and Buddhism: The Mahāyāna Context of the Gauḍapādīya-kārikā | publisher =SUNY Press}}
* {{Citation | last =Kochumuttom | first =Thomas A. | year =1999 | title =A buddhist Doctrine of Experience. A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin | place =Delhi | publisher =Motilal Banarsidass}}
* {{Citation | last =Mahony | first =William K. | year =1987 | chapter =Upanisads | editor-last =Jones | editor-first =Lindsay | title =MacMillan Encyclopedia of Religion (2005) | publisher =MacMillan}}
* {{Citation | last =Nakamura | first =Hajime | year =2004 | title =A History of Early Vedānta Philosophy, Part 2 | publisher =Motilal Banarsidass Publ.}}
* {{Citation | last =Olivelle | first =Patrick | year =1998 | title =The Early Upanishads | publisher =Oxford University Press}}
* {{Citation | last =Raju | first =P.T. | year =1992 | title =The Philosophical Traditions of India | place =Delhi | publisher =Motilal Banarsidass Publishers Private Limited}}
* {{Citation | last =Sarma | first =Chandradhar | year =1996 | title =The Advaita Tradition in Indian Philosophy | place =Delhi | publisher =Motilal Banarsidass}}
* {{Citation | last =Rama | first =Swami | year =1982 | title =Enlightenment Without God | place =Honesdale, Pennsylvania, USA| publisher =The Himalayan International Institute of Yoga Science and Philosophy}}
* {{Citation | last =Rama | first =Swami | year =2007| title =OM the Eternal Witness: Secrets of the Mandukya Upanishad | location =India| edition =Prakash Keshaviah PHD | publisher =Himalaya Institute hospital trust | isbn =978-81-88157-43-3 |url=https://books.google.com/books?id=9vXFcUYWgxsC&q=mandukya+upanishad | access-date =March 11, 2015}}
* {{Citation | last =Mishra | first =Dr. Suryamani| year =2016 | title =Ishadi Nau Upnishad - Hindi Translated | publisher =Chintan Prakashan |url=http://www.chintanprakashan.com/ishadi-nau-upnishad-hindi-rupantar | isbn = 978-93-85804-16-8 }}
{{refend}}

===Web-sources===
{{reflist|group=web}}

==Further reading==
* {{Citation | last =Dvivedi | first =Manilal N. | year =2003 | title =The Mandukyopanishad: With Gaudapada's Karikas and the Bhashya of Sankara | publisher =Jain Publishing Company}}
*Eight Upanishads. Vol.2. With the commentary of Sankaracharya, Tr. By Swami Gambhirananda. Advaita Ashrama, Calcutta, 1990.
*V. Krishnamurthy. Essentials of Hinduism. Narosa Publishing House, New Delhi. 1989
*Swami Rama. Enlightenment Without God [commentary on Mandukya Upanishad]. Himalayan International Institute of Yoga Science and Philosophy, 1982.
*[[Sri Aurobindo]], ''The Upanishads'' [http://www.sriaurobindoashram.info/Contents.aspx?ParentCategoryName=_StaticContent/SriAurobindoAshram/-09%20E-Library/-01%20Works%20of%20Sri%20Aurobindo/-12_The%20Upanishad_Volume-12]. [[Sri Aurobindo Ashram]], [[Pondicherry (city)|Pondicherry]]. 1972.

==External links==
{{wikisourcelang|sa|माण्डुक्योपनिषद्|Mandukya Upanishad (Sanskrit)}}
{{wikiquote}}
* [https://www.wisdomlib.org/hinduism/book/mandukya-upanishad-karika-bhashya The Mandukya Upanishad/Karika, Shankara’s Commentary and Anandagiri’s Tika] Translated by Swami Nikhilananda, online ebook
* [https://archive.org/stream/thirteenprincipa028442mbp#page/n411/mode/2up Mandukya Upanishad] Robert Hume (Translator), Oxford University Press
* [http://www.universaltheosophy.com/legacy/movements/ancient-east/vedic-india/mandukya-upanishad/ Multiple translations (Johnston, Nikhilānanda, Dvivedi, Panoli)]
* [http://www.bharatadesam.com/spiritual/upanishads/mandukya_upanishad.php Mandukya Upanishad with Gaudapada Karika]
* [https://www.youtube.com/watch?v=eGKFTUuJppU Part 1 of a Vedanta class by Swami Sarvapriyananda on the Mandukya Upanishad]
* [https://www.youtube.com/watch?v=F0dugc4TrlE Part 2 of a Vedanta class by Swami Sarvapriyananda on the Mandukya Upanishad]
* [https://archive.org/details/MandukyaUpanihadBook Tamil translation]

;Recitation
* [http://gaana.com/#!/albums/maandookya-upanishad Mandukya Upanishad recitation by Pt. Ganesh Vidyalankar]
* [http://sfvedanta.org/class-audio/mandukya-upanisad/ Downloadable Audio of 44 Classes on Mandukya Upanishad and Gaudapada Karika] by Swami Tattwamayananda
'''Resources'''
* [http://vedantahub.org/mandukya-upanishad/ Video/Audio classes, Reference texts, Discussions and other Study material on Mandukya Upanishad at Vedanta Hub]

{{Hindudharma}}
{{Mukhya Upanishads}}

[[Category:Upanishads]]
[[Category:Advaita Vedanta]]