Орта ғасырдағы үнді философы Гаудапада

Medieval era Hindu philosopher and scholar

Gauḍapāda (Sanskrit: गौडपाद; c. 6th century CE), also referred as Gauḍapādācārya (Sanskrit: गौडपादाचार्य; "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 Māṇḍūkya Kārikā, also known as Gaudapada Karika. The text consists of four chapters (also called four books), of which Chapter This estimate is based on Buddhist literature, and particularly those of scholars Bhavaviveka, Santaraksita and Kamalasila who cite Gauḍapada kārikās. of the doctrines in Mandukya Upanishad, one of the shortest but a profound Upanishad, consisting of just 12 sentences. Even before the time of Adi Shankara, Mandukya Upanishad was considered to be a Śruti, but not one particularly important during his era. In later periods it acquired a higher value, and expressing the Upanishadic essence. The Karika, notably, presents rational arguments from dream states, infinitude and finitude, space and time, causality, disintegration, and generation in support of the advaita doctrine. The Māṇḍukya Kārikā is the earliest extant systematic treatise on Advaita Vedānta, though it is not the oldest work to present Advaita views, nor the only pre Sankara work with the same type of teachings. According to Hajime Nakamura, not only was the Gaudapada Karika treasured in the Advaita tradition, the text was also revered and highly respected in Vishistadvaita and Dvaita Vedanta schools of Hinduism. Gaudapada's text, adds Nakamura, was treasured but not considered a Sruti by Advaita scholars, while Ramanuja and Madhvacharya of non Advaita schools considered its first chapter to be a Sruti.

Gaudapada opens this chapter by criticizing Upasana(worship) and states that this assumes, that the Brahman Atman is unborn in the beginning and in the end, but is presently born(as jiva). Gaudapada states that the Upanishads like the Brihadaranyaka Upanishad teach that one's own Atman (self) is identical to the Atman in other beings, and that all Atman are identical with Brahman. While some Upanishads, acknowledges Gaudapada, imply a difference between individual soul and the Brahman, those texts are discussing the apparent distinction (duality) when one believes in apparent creation. In reality, states Gaudapada, there is no creation of souls from Brahman as they are identical. We must not confuse passages meant for spiritual instruction. According to Karikas 3.17 18, Gaudapada admits that dualists disagree with this view, but the ancient texts admit duality in the context of appearances, while "nonduality is indeed the highest reality", translates Karmarkar. According to Karl Potter's translation of Karikas 3.33 36, an awareness that is without conceptual construction is unborn, and this awareness is Brahman. This awareness is not a metaphor, nor born, it is real. Such awareness shines forth without fear, beyond words and thought, is calm and unwavering, equanimous, and full of light. It comes from self reflection, understanding, giving up attachment to Dukkha (frustration) and Sukha (pleasure), where the mind rests in indescribable calmness within. refn|group=note|दुःखं सर्वमनुस्मृत्य कामभोगान्निवर्तयेत् । अजं सर्वमनुस्मृत्य जातं नैव तु पश्यति ॥ ४३ ॥( )नाऽऽस्वादयेत्सुखं तत्र निःसङ्गः प्रज्ञया भवेत् । निश्चलं निश्चरच्चित्तमेकीकुर्यात्प्रयत्नतः ॥ ४५ ॥( )स्वस्थं शान्तं सनिर्वाणमकथ्यं सुखमुत्तमम् । अजमजेन ज्ञेयेन सर्वज्ञं परिचक्षते ॥ ४७ ॥ Karikas 11–13 quote the key duality premise of Samkhya school of Hindu philosophy, cross examines it, then asks how and why is cause eternal? The text states that the Samkhya premise "cause is born as its effect" leads to infinite regress, which is not persuasive. Gaudapada Karika then acknowledges the theory of Ajativada or non origination of the Buddhas (Buddhists). Like Samkhya premise, the text praises and cross examines it, in three ways: first, non origination premises makes sense when neither the point of origin nor the end of something is known, but we know the point of origin of any example of something produced and there Ajativada premise does not follow; secondly, the Ajativada premise commits the Sadhyasama fallacy of reasoning by offering examples of what is yet to be proved. Thirdly, state Karikas 29–41, neither samsara nor mukti has a beginning or end, because if something is born it must have an end, and something that is unborn has no end. Karikas 45–52 state that only consciousness (Vijnana) is real, explaining it with an example of fire stick before and during the time it burns, and adding that we construct and deconstruct our state of awareness. Karikas 53–56 assert that there is no causation, no effects, and repeats that consciousness is the only real thing. Everything is impermanent, nothing is eternal and everything is also without origination by nature, state Karikas 57–60. Karikas 61–81 repeat text on four states from earlier chapters to re emphasize the premises about impermanence and non origination. Attachment to unreality causes desire, sorrow (dukkha) and fear, while detachment leads to freeing from such states and to samadhi. There are three stages of understanding state Karikas 87–89: Laukika (ordinary. which cognizes object and subject as real), Shuddha laukika (purified ordinary, where perceiving is considered real but not the objects) and Lokottara (supramundane, where neither objects nor perceiving are cognized as real). Karikas 90–100 presents Agrayana (vehicle) to knowing. The text states, "all dharmas are without beginning, without variety, and are consciousness only". Duality is for the unwise, nonduality and undifferentiated Reality is for the wise and difficult to grasp. The last Karikas of the Chapter Four add, as translated by Karl Potter, "this the Buddhas understand, the Buddha instructs us that consciousness does not reach the dharmas, yet the Buddha said nothing about either consciousness or dharmas!"

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,

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."

Gaudapada is one of the key persons in the Advaita Vedanta. He is traditionally said to have been highly influential on Adi Shankara, one of the most important figures in Vedic philosophy.

Shri Gaudapadacharya Math, also known as Kavaḷē maṭha कवळे मठ, is the oldest matha of the South Indian Saraswat Brahmins. The Peetadhipathi "head monk" is Śrī Gauḍapadācārya. Rajapur Saraswat Brahmins and Smartist Goud Saraswat Brahmins are its main disciples.