Upaniṣads · Māṇḍūkya
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Māṇḍūkya 1
ओमित्येतदक्षरमिदँसर्वं तस्योपव्याख्यानभूतं भवद् भविष्यदिति सर्वमोङ्कार एव।
यच्चान्यत् त्रिकालातीतं तदप्योङ्कार एव ॥ १ ॥
Om is this syllable. All this is its elaboration: what was, what is, and what will be—all of it is only Oṃkāra. And whatever lies beyond the three times, that too is only Oṃkāra.
Māṇḍūkya 2
सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥ २ ॥
All this is indeed Brahman. This self is Brahman, and this self, that same one, has four quarters.
Māṇḍūkya 3
जागरितस्थानो बहिःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ॥ ३ ॥
Whose place is the waking state, outwardly conscious, having seven limbs and nineteen mouths, enjoyer of gross things—Vaiśvānara, the universal self: this is the first quarter.
Māṇḍūkya 4
स्वप्नस्थानोऽन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः ॥ ४ ॥
Whose place is the dream state, inwardly conscious, having seven limbs and nineteen mouths, enjoyer of subtle things—Taijasa, the luminous self: this is the second quarter.
Māṇḍūkya 5
यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् ।
सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ॥ ५ ॥
Where the sleeper desires no desire and sees no dream, that is deep sleep (suṣupti). Become one in the place of deep sleep, a mass of pure consciousness (prajñāna-ghana), made of bliss (ānanda-maya) and enjoying bliss, having thought as its mouth: this knower of the deep-sleep state (prājña) is the third quarter.
Māṇḍūkya 6
एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६ ॥
He is the lord of all, he is the all-knowing, he is the inner controller, he is the source of all, for from him come the origin and the dissolution of beings.
Māṇḍūkya 7
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् ।
अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययासारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७ ॥
Not cognizing the inner, not cognizing the outer, not cognizing both, not a mass of consciousness, not cognizing, not non-cognizing; unseen, not transactable, ungraspable, without mark, unthinkable, indescribable, whose very essence is the knowing of the one self, the stilling of the world of appearances, peaceful, auspicious, non-dual: they consider this the fourth. That is the self (ātman); that is to be known.
Māṇḍūkya 8
सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ॥ ८ ॥
This self, in regard to the syllable, is om. Its measures are the quarters, and the quarters are its measures: a, u, and m.
Māṇḍūkya 9
जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्त्वाद्वाऽऽप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद ॥ ९ ॥
Vaiśvānara, whose place is the waking state, is the a-syllable, the first element (mātrā), because of pervading or because of being first. One who knows thus attains all desires and becomes first.
Māṇḍūkya 10
स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षात् उभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याऽब्रह्मवित्कुले भवति य एवं वेद ॥ १० ॥
Taijasa, whose place is the dreaming state, is the u-syllable, the second element (mātrā), because of elevation or because of being both. He is raised up in the continuity of knowledge and becomes equal to all. In his family no one is born who does not know brahman. One who knows thus.
Māṇḍūkya 11
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ॥ ११ ॥
Prājña, whose place is the state of deep sleep, is the m-syllable, the third element (mātrā), because of measuring or because of dissolution. He measures all this, or all this dissolves into him. One who knows thus.
Māṇḍūkya 12
अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोङ्कार आत्मैव संविशत्यात्मनाऽऽत्मानं य एवं वेद ॥ १२ ॥
The fourth, without measure, not an object of worldly dealing, the cessation of the phenomenal world, auspicious, non-dual. Thus om is the self itself; by the self he enters the self. One who knows thus.