#mandukya

The knowers of Prana hold Prana to be the cause of the world,  the knowers of the elements regard the elements to be the cause.  Qualities are the cause, say the knowers of quality,  whereas the knowers of category consider categories to be so. The knowers of the quarters (such as Visva) hold the quarters to be the cause, while the knowers of sensory objects regard sensory objects to be the cause. The worlds are real, say the knowers of the worlds, and the knowers of the gods consider the gods to be so. Those well-versed in the Vedic lore hold the Vedas to be real, while the sacrificers subscribe it to the sacrifices.  Those who know the enjoyer hold the enjoyer to be real, whereas those familiar with the enjoyable things think of them to be real. Subtlety is real, say those who know the subtlety, while those familiar with the gross regard it to be so.  Reality is possessed of a form, say the worshippers of God with form, while the worshippers of the formless hold the reality to be formless. The astrologers hold time to be real, while the knowers of directions consider directions to be so.  Those stiff in debate affirm that disputations lead to the reality, whereas those who aspire after the worlds consider them to be real. The knowers of the mind hold it to be the Self, while the knowers of the intellect regard it to be so.  The knowers of the heart ascribe reality to it, whereas it is attributed to virtue and vice by those who know them. Some say that twenty-five categories constitute the reality (Samkhya), whereas others speak of twenty-six (Yogic). Again, some say that thirty-one categories constitute it (Pashupats), yet some others hold that they are infinite. Those who know the people and their pleasures find reality in pleasures.  Those who are familiar with the stages of life regard them as real.  The grammarians ascribe reality to the words in the masculine, feminine and neuter genders, whereas others know reality to be the higher and lower (brahman). Those who know all about creation say that reality consists in creation. Reality lies in dissolution, say those who know it,  while those who know about subsistence hold it to be the reality.  All these ideas are always imagined on the Self. He to whom a guru might show an object sees that alone (as the reality). That object, too, becoming one with him, protects him. That state of being engrossed culminates in his self-identity with the object shown. By these things that are non-separate from the Self, this Self is manifested as though separate. He who knows this truly comprehends the meaning of the Vedas without entertaining any doubt. Just as dream and magic, as well as a city in the sky, are seen (to be unreal), so too, is this universe seen (to be unreal) from the upanishads by the wise. There is no dissolution, no origination, none in bondage, none possessed of the means of liberation, none desirous of liberation, and none liberated. This is the ultimate truth. This Self is imagined to be unreal objects and also to be non-dual. The objects are also imagined on the non-dual (Self). therefore non-duality is auspicious. This world viewed on the basis of the Self, is not different. Neither does it ever exist independent by itself nor is anything different or non-different from the Self. Thus know the knowers of Truth. By the sages who are free from attachment, fear and anger and well-versed in the Vedas is realised this Self which is beyond all imaginations, in which the phenomenal world ceases to exist and which is non-dual. Therefore, having known it thus, one should fix one’s memory on non-duality (ie., should give undivided attention). Having attained the non-dual, one should conduct oneself as though one were a dullard. The ascetic should be free from praise and salutation and also from rituals. The body and the Self should be his support and he should depend upon what chance brings. Having perceived Truth internally and having perceived it externally, one should become identified with Truth, should derive delight from Truth, and should never deviate from Truth. --- Gaudapada's Karika on Mandukya Upanishad.

“37 The illumined sannyasin does not praise any deity, does not salute any superior and does not perform rites to propitiate departed ancestors. Regarding both body and Atman as his abode, he remains satisfied with what comes by chance.” Mandukya Upanishad with Gaudapada's Karika http://www.swamij.com/upanishad-mandukya-karika.htm via Instapaper