NOTES The first Prakaraṇa contains twenty-nine Kärikās or verses. Verses 1-9, 10-18, 19-23, and 24-29 are usually inserted in the Måndúkyopanişad with the expression अत्रैते श्लोका भवन्ति after paragraphs 1-6, 7, 8-10, and 11 respectively and the whole is taken to be the text of the Māndukyopanişad by Kúranärāyana of the Rāmānuja school and Madhva. Colophons in manuscripts name the first Prakaraña variously as आगमप्रकरण, ओङ्कारनिर्णय etc. (see Introduction for a detailed consideration of all these topics ). Gaudapāda has obviously planned his first Prakarana on the basis of the Māņdúkyopanişad. He only refers to such points therein as are pertinent to his own thesis, ignores several details given in the Måndukya, and introduces some new matter to make his position clear. It is clear from the last verse ( 29 ) in the Prakarana that Gaudapāda intends to advocate the Upasana of Omkara which he identifies with the Turya or the Highest. (1) The विभु ( All-pervading ) is here described as assuming three forms corresponding to the three states जाग्रत् ( waking ), स्वप्न( dream ) and सुषुप्ति( deep sleep). विश्व is बहिष्यज्ञ, because in the waking state, the जीव perceives by means of the sense-organs which are turned outward (पराञ्चि खानि व्यतृणद स्वयंभूस्तस्मात् पराक् पश्यति नान्तरात्मन् | Katha ). The outward universe is called विश्व so the soul is also called जीव, as he perceives the outward universe in the जाग्रत् state. The Mandükya calls the signal, art. Gaudapäda charged वैश्वानर into विश्व, probably because वैश्वानर in Brahmasutra 1.2.24 is taken to mean Brahman. वैश्वानर is thus explained by Kura- nārāyana, विश्यते गम्यते सर्वैर्ज्ञायत इति ... । विश्वं सर्वैर्ज्ञेयं स्थूलं बस्तूच्यते । भोक्तृतया तत्सम्बन्धी विश्वः । न रीयते क्षीयत इति नरः। विश्वश्वासौ नरश्चेति । Sankara, on the other hand, explains the term as follows:-- विश्वेषां नराणामनेकधा नयनाद्वैश्वानरः । यद्वा विश्वश्चासौ मरश्वेति विश्वानरो, विश्वानर एव बैश्वानरःI Yaska derires as under:--- वैश्वानरः करमादिश्वान्नरान्नयति । विश्व एनं नरा नयन्तीति वा । अपि वा विश्वानर एव स्यात प्रत्युतः सर्वाणि भूतानि तस्य वैश्वानरः। 8
