P R S F a C S in the Present Study of Th.8 Mandukya Karika Of

P R S F A C S In the present study of th.8 Mandukya karika of • • Gaudapada I have tried to present the bare philosophical argument which is at the back of Gaudapada karikas. I find several v;ords such as Deva, Turya, Prana, Vibhu, PrajrTa, Taijasa, Yisva, Ananda, etc., usedj. 'These xv’ords have been usually interpreted by the scholars in some religious or m*ystical way. Thus, for example, when one finds the interpretation of a karika where it has been said that the Prajna is in the 'deep sleep' , one begins to v/onder as to v.^hat this 'mystical' 'deep sleep' is. When one finds the translation of v/ords like Deva as W»- the Lord, or^Divine and of Yibhu as omnipresent etc., one begins to think that Gaudapada karikas are religious in content. The present study attempts to give a ncjn- -------- ry 1igious and secular interpretation of Gaudapada’s text. In some interpretations I also find such proyieras as that of ITpasana, attainment of t'n.e highest reality etc. In the present study I have not posed these problems. I am interested primari].y in the r^hilosophical arguments and I thought that such references may not be necessary for our studies. I am* also not interestel in comparing Gaudapada's philosophy with certain other oriental or occidental doctrines. Such a study could be a toDic for another indeoendent work. It is indeed 11 useful to have such a comparative picture of the development of certain thought and ideas. Still when we are conca,rned with a particular text of a philosopher our Investigations pet naturally confined to the text primarily. Thus, ‘the present study is exclusively restricted to the Mandukya karikas of Gaudapada. There is indeed a very long tradition of Sanskrit scholarship and several attempts have been made by scholars to interpret both the text of Mandukya karikas • • and the philosop'-’y behind it. As has been said earlier ours is an attempt to formulate G-audapada’s philosophiiâl argument without any kind of religious bias. In this formulation^ only where I found that certain conclusions "'hich tradition establishes are not quite consistent with Gaudapada* s thoiight that I suggested some alternative explanations. I have suggested that the concept of Vitatha which Gaudapada uses is to be understood in somewhat different way. Sim.ilar is the case with his use of the words 'Samvrta'• • or ‘Prana’ft ', or *Ajata' . In the sam.e manner when it is said that Gaudapada talks about three knowers such as Visva, Taijasa and Prajna, I think that he is posing an epistemological issue. Similarly, I am deviating from tradition when I ami trying to understand Gaudapada's argTim.ent for a.jati. I must acknov.rledge that but for the help rendered to me by several people, this study of Gaudapada would not have been possible. ' I therefo re^ wish to express my sincere thanks to all those who at various levels helped me. ill I must say I became interested in Gaudapada’s text when I first read Dr. 3.3.Barlingay’s paper on Gaudapada which is now published in Prof. T.M.P.Ma'-âdevan Commemoration volume. It was this paper of Dr. Barlingay and the consequent discussion.s with him that inspired me to work on the present theme. It vas Dr. Barlingay vho persuaded me, guided me, read with me and explained the entire text of Gaudapada karikas and also suggested an analysis of Gaudapada karikas v;hich may be regarded as an alternative explanation to the usual one. He also permitted me to make use of many of his unpublished articles such as ’Experience and Expression' , 'Causation' , and 'Development of philosophical concepts in the middle afês' . He also perm.itted me to m_ake use of the m.anuseript copy of his impublished book entitled 'Bharatiya Tarka- shastrachi Ruprekha'. Over and above this he also i encouraged me throughout the time of writing this thesis. Whatever good points, I feel, I am making in the presfBnt study are all due to him. I wish to express my sincere thanks to him. I amx also grateful to Dr. R. 3undara Rajan, Reader in this Department, for the interest he has shov/n in my v/riting this thesis. At various levels he discussed many problems with me and made several suggestions which are of great im.portance for my thesis. I also wish to express my sincere thanks to Dr. K.P.Jog, Reader in the Centre IV of A'ivanced Studies in Sanskrit in the University of Poona, for the valuable suggestions he extended to me. Discussions v.dth him helped me understand the text. '^le also me|_â number of books representing the traditional point of viev. I am. also benefitted by the discussions I had with Dr. S.y.Bokil, Professor of Philosophy, Fer?usson College, Poona, for which I sincerely thank him-. I am also thankful to Dr. S.R.Talghatti and Dr. M.P.Marathe for the interest they have shov/n in my thesis. Similarly, I express my thanks to Shri Y.K.Mehendale, Shri D.D.Chitre, Shri Prabhakar Swami and Shri Mahajan of the Jayakar Library of this University for their valuable help. Lastly, I must express a ^^ôrd of thanks to M r .0.Kris'mar] for typing this thesis in a very short time v/ith his dedication and competence. University of Poona, (Sharad S. Deshpaade) Poona 7. APRIL n V 5 ..

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