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Gaudapada-Karika

Gauḍapāda (Sanskrit: गौडपाद; fl.c. 6th century CE),also referred as Gauḍapādācārya ("Gauḍapāda the Teacher"), was an early medieval era Hindu philosopher and scholar of the Advaita Vedanta school of Hindu philosophy. While details of his biography are uncertain, his ideas inspired others such as Adi Shankara who called him a Paramaguru (highest teacher).

Gaudapada was the author or compiler of the Māṇḍukya Kārikā, also known as Gaudapada Karika.[6] The text consists of four chapters (also called four books[7]), of which Chapter[8] Four uses Buddhist terminology thereby showing it was influenced by Buddhism. However, doctrinally Gaudapada's work is Vedantic, and not Buddhist. The first three chapters of Gaudapada's text have been influential in the Advaita Vedanta tradition. Parts of the first chapter that include the Mandukya Upanishad have been considered a valid scriptural source by the Dvaita and Vishistadvaita schools of Vedanta.

The century in which Gaudapada lived and his life details are uncertain.Estimates vary from early 6th to 7th century CE. He is generally dated from estimates for Adi Shankara, whose teacher Govinda Bhagavatpada is presumed to be the direct disciple of Gaudapada. Shankara in some texts, refers to Gaudapada as the "teacher's teacher" who knows the tradition of the Vedānta (sampradāya-vit). Assuming how long each lived and when, Gaudapada is estimated to have lived sometime in the 7th century CE. Alternatively, states Potter, the phrase "teacher's teacher" should not be taken literally, and more in the sense of another phrase he uses for Gaudapada, namely Paramaguru (highest teacher). He may have been the guru of Sankara's teacher, but was likely a more distant guru, states Michael Comans (aka Vasudevacharya).

Another estimate places him around the early 6th century. This estimate is based on Buddhist literature, and particularly those of scholars Bhavaviveka, Santaraksita and Kamalasila who cite Gauḍapada kārikās. Bhavaviveka was a contemporary of Dharmapala, states Karl Potter, while Chinese texts and travel accounts place Dharmapala in the mid 6th century CE. Assuming the Buddhist and Chinese records are reliable, and for Bhavaviveka to have quoted Gauḍapada kārikās, Gaudapada must have lived around 500 CE, or sometime in the first half of 6th century CE. But, it is certain that Gaudapada lived after the 4th century because he cites some Buddhist views of Nāgārjuna and Asanga, the latter of whom various accounts place in 4th century India.

The influence of Buddhist doctrines on Gaudapada has been a vexed question, though "most recent writers seem to be willing to admit Buddhist influence,"yet also note that Gaudapada was a Vedantin and not a Buddhist.

Gaudapada took over the Yogachara teaching of vijñapti-mātra, "representation-only," which states that the empirical reality that we experience is a fabrication of the mind, experienced by consciousness-an-sich, and the four-cornered negation, which negates any positive predicates of 'the Absolute'. Gaudapada "wove [both doctrines] into the philosophy of Mandukaya Upanisad, which was further developed by Shankara". In this view,

the ultimate ontological reality is the pure consciousness, which is bereft of attributes and intentionality. The world of duality is nothing but a vibration of the mind (manodṛśya or manaspandita). The pluralistic world is imagined by the mind (saṁkalpa) and this false projection is sponsored by the illusory factor called māyā.

According to Bhattacharya, Asparsayoga also has Buddhist origins. In chapter Four, according to Bhattacharya, two karikas refer to the Buddha. According to Murti, "the conclusion is irresistible that Gaudapada, a Vedanta philosopher, is attempting an advaitic interpretation of Vedanta in the light of the Madhyamika and Yogcara doctrines. He even freely quotes and appeals to them."

However, adds Murti, the doctrines are unlike Buddhism. Chapter One, Two and Three are entirely Vedantin and founded on the Upanishads, with little Buddhist flavour.[8] While the first three chapters discuss Brahman and Atman (soul, Self), Chapter Four doesn't. This, according to Murti,[8] may be because this was authored by someone else and not Gaudapada, a position shared by Richard King.Further, state both Murti and King, no Vedanta scholars who followed Gaudapada ever quoted from Chapter Four, they only quote from the first three. According to Sarma, Chapter Four may well have been written by Gaudapada assuming he was fully conversant with Mahayana school's teachings, yet "to mistake him to be a hidden or open Buddhist is absurd".The doctrines of Gaudapada and Buddhism are totally opposed, states Murti:

We have been talking of borrowing, influence and relationship in rather general terms. It is necessary to define the possible nature of the borrowing, granting that it did take place. (...) The Vedantins stake everything on the Atman (Brahman) and accept the authority of the Upanishads. We have pointed out at length the Nairatmya standpoint of Buddhism and its total opposition to the Atman (soul, substance, the permanent and universal) in any form.

— TRV Murti, The Central Philosophy of Buddhism

Sengaku Mayeda states that "it might be Gaudapada the author of the Mandukyakarika, or his predecessors, and not Shankara who can be called a ‘Buddhist in disguise'", and credits Shankara with "re-inject[ing] the upanishadic spirit into the extremely buddhisticized Mandukyakarika of his paramaguru, pouring new life into it as it were, giving it an interpretation that followed the line of Vedanta school and achieved the re-vedantinization of the buddhisticized vedantic tradition".

Swami Nikhilananda denies Buddhist influence, arguing that Gaudapada used Buddhist terminology because Buddhism was prevalent at that time, but he was ultimately an Advaita Vedantin and he disagrees with Gautama Buddha in the second last verse of the Alatashanti Prakarana in the Kārikā.Dasgupta explicitly states that Nikhilanda is incorrect in denying Buddhist influence, stating, in Sangharakshita's words, that "the influence of Buddhism on his thinking could not be denied."

Courtesy-wikipedia
- Gaudapada-Karika

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