Māndukya 2.01

नान्तःप्रज्ञं न बहिःप्रज्ञं नोभयतः प्रज्ञं न प्रज्ञानघनं नप्रज्ञं नाप्रज्ञमदृष्टं अव्यवहार्यं अलक्षणं अचिन्त्यं अव्यपदेश्यं ऐकात्म्यप्रत्ययसारं प्रपञ्चोपशमं शिवमद्वैतं चतुर्थं मन्यन्ते।

nāntaḥprajñaṃ na bahiḥprajñaṃ nobhayataḥ prajñaṃ na prajñānaghanaṃ naprajñaṃ nāprajñamadṛṣṭaṃ avyavahāryaṃ alakṣaṇaṃ acintyaṃ avyapadeśyaṃ aikātmyapratyayasāraṃ prapañcopaśamaṃ śivamadvaitaṃ caturthaṃ manyante।

[न (na) - not; अन्तःप्रज्ञं (antaḥprajñaṃ) - inward consciousness; न (na) - not; बहिःप्रज्ञं (bahiḥprajñaṃ) - outward consciousness; न (na) - not; उभयतः (ubhayataḥ) - both; प्रज्ञं (prajñaṃ) - consciousness; न (na) - not; प्रज्ञानघनं (prajñānaghanaṃ) - defective consciousness / heavy consciousness; न (na) - not; प्रज्ञं (prajñaṃ) - deepsleep-consciousness; न (na) - not; अप्रज्ञं (aprajñaṃ) - non-consciousness; अदृष्टं (adṛṣṭaṃ) - unseen; अव्यवहार्यं (avyavahāryaṃ) - incomprehensible; अलक्षणं (alakṣaṇaṃ) - without characteristics; अचिन्त्यं (acintyaṃ) - inconceivable; अव्यपदेश्यं (avyapadeśyaṃ) - indescribable; ऐकात्म्यप्रत्ययसारं (aikātmyapratyayasāraṃ) - the essence of the conviction in one univeral Ātmān; प्रपञ्चोपशमं (prapañcopaśamaṃ) - cessation of phenomena; शिवमद्वैतं (śivamadvaitaṃ) - auspicious non-defective understanding; चतुर्थं (caturthaṃ) - the fourth; मन्यन्ते (manyante) - is considered;]

It is considered the fourth state, which is not inward or outward consciousness, nor both; not a heavy consciousness, i.e. the individual being, nor deep-sleep-consciousness, nor non-consciousness. It is unseen, incomprehensible, without characteristics, inconceivable, indescribable, the essence of the conviction in one universal Ātmān (aikātmya-pratyaya-sāraṃ), the cessation of phenomena, and auspicious non-defective understanding (śivamadvaitaṃ).

स आत्मा स विज्ञेयः ॥१॥

sa ātmā sa vijñeyaḥ ॥1॥

[स (sa) - that; आत्मा (ātmā) - Ātmān; स (sa) - that; विज्ञेयः (vijñeyaḥ) - to be known;]

That Ātmān is what should be known.

Bhāshya 2.01

'Śiva' - a state of happiness devoid of sorrow; 'dvitva', i.e. duality is the knowledge that perceives reality different from its AS-IS state. The fourth state is said to be unseen, beyond the reach of perception and other senses. The fourth state is the sole giver of all knowledge to the liberated. The fourth state, known as Turiya, dissolves the world's attachment to the body, leading to the cessation of worldly existence. The Ātmān, the Lord Vishnu, embodying the essence of the universe's origin, is to be realized by seekers of liberation. The Lord, though inherently undifferentiated, is expressed in fourfold ways.

"विष्णुस्तुरीयरूपेण द्वादशान्ते व्यवस्थितः। मुक्तानां प्राप्यरूपोऽसौ व्यवहारे न दृश्यते॥

"viṣṇusturīyarūpeṇa dvādaśānte vyavasthitaḥ। muktānāṃ prāpyarūpo'sau vyavahāre na dṛśyate॥

[विष्णुः (viṣṇuḥ) - Vishnu; तुरीयरूपेण (turīyarūpeṇa) - in the fourth form; द्वादशान्ते (dvādaśānte) - at the end of the twelfth; व्यवस्थितः (vyavasthitaḥ) - situated; मुक्तानां (muktānāṃ) - of the liberated; प्राप्यरूपः (prāpyarūpaḥ) - attainable form; असौ (asau) - he; व्यवहारे (vyavahāre) - in the transaction; न (na) - not; दृश्यते (dṛśyate) - is seen;]

"Lord Vishnu, in the fourth form, resides at the end of the twelfth stage (centre of the head). This form, attainable by the liberated, is not perceived in worldly dealings.

सम्यक् समाहितानां तु प्राप्तानां षोडशीं कलाम्। अपरोक्षदृशां क्वापि तुरीयं दृश्यते पदम्॥

samyak samāhitānāṃ tu prāptānāṃ ṣoḍaśīṃ kalām। aparokṣadṛśāṃ kvāpi turīyaṃ dṛśyate padam॥

[सम्यक् (samyak) - perfectly; समाहितानां (samāhitānāṃ) - of the concentrated; तु (tu) - but; प्राप्तानां (prāptānāṃ) - of those who have attained; षोडशीं (ṣoḍaśīṃ) - sixteenth; कलाम् (kalām) - part; अपरोक्षदृशां (aparokṣadṛśāṃ) - of those with direct vision; क्वापि (kvāpi) - somewhere; तुरीयं (turīyaṃ) - the fourth; दृश्यते (dṛśyate) - is seen; पदम् (padam) - state;]

For those who are perfectly concentrated and have attained the sixteenth part, the fourth state is perceived sometimes by those with direct vision.

अन्तर्बहिश्च सौप्तं च समाधिज्ञानमेव च। बहिः शब्दादिकं जानन् पश्यन् स्वप्नं तथैव च॥ यदा भवति साऽवस्था ह्युभयज्ञानशब्दिता। एतत् सर्वं तुरीयेण रूपेण न करोत्यजः। सर्वज्ञानप्रदश्चापि मुक्तस्यैव तुरीयकः॥"

antarbahiśca sauptaṃ ca samādhijñānameva ca। bahiḥ śabdādikaṃ jānan paśyan svapnaṃ tathaiva ca॥ yadā bhavati sā'vasthā hyubhayajñānaśabditā। etat sarvaṃ turīyeṇa rūpeṇa na karotyajaḥ। sarvajñānapradaścāpi muktasyaiva turīyakaḥ॥"

[अन्तः (antaḥ) - inside; बहि: (bahiḥ) - outside; च (ca) - and; सौप्तम् (sauptam) - sleep; च (ca) - and; समाधि (samādhi) - meditation; ज्ञानम् (jñānam) - knowledge; एव (eva) - indeed; च (ca) - and; बहि: (bahiḥ) - outside; शब्द (śabda) - sound; आदिकम् (ādikam) - etc.; जानन् (jānan) - knowing; पश्यन् (paśyan) - seeing; स्वप्नम् (svapnam) - dream; तथा (tathā) - thus; एव (eva) - indeed; च (ca) - and; यदा (yadā) - when; भवति (bhavati) - becomes; सा (sā) - that; अवस्था (avasthā) - state; हि (hi) - indeed; उभय (ubhaya) - both; ज्ञान (jñāna) - knowledge; शब्दिता (śabditā) - called; एतत् (etat) - this; सर्वम् (sarvam) - all; तुरीयेण (turīyeṇa) - by the fourth; रूपेण (rūpeṇa) - form; न (na) - not; करोति (karoti) - does; अजः (ajaḥ) - the unborn; सर्व (sarva) - all; ज्ञान (jñāna) - knowledge; प्रदः (pradaḥ) - giver; च (ca) - and; अपि (api) - also; मुक्तस्य (muktasya) - of the liberated; एव (eva) - only; तुरीयकः (turīyakaḥ) - the fourth state;]

Whether inside or outside, in sleep or wakefulness, perceives external sounds and dreams alike. In that state, the knowledge of meditation is indeed termed as the knowledge of both. The unborn does not perform all this in the form of the fourth. The fourth state is also the sole giver of all knowledge to the liberated."

इति ब्रह्माण्डे।

iti brahmāṇḍe।

[इति (iti) - thus; ब्रह्माण्डे (brahmāṇḍe) - in the universe;]

- stated thus in the Brahmāṇḍa Purana.

"अमुक्तस्य त्वदृश्यत्वात् षोडशीं वा कलामृते। तुरीयोऽदृष्ट इत्युक्तो ग्रहणादेरगोचरः॥

amuktasya tvadṛśyatvāt ṣoḍaśīṃ vā kalāmṛte। turīyo'dṛṣṭa ityukto grahaṇāderagocaraḥ॥

[अमुक्तस्य (amuktasya) - of the unliberated; त्वदृश्यत्वात् (tvadṛśyatvāt) - due to invisibility; षोडशीं (ṣoḍaśīṃ) - sixteenth; वा (vā) - or; कलामृते (kalāmṛte) - without a part; तुरीयः (turīyaḥ) - the fourth; अदृष्टः (adṛṣṭaḥ) - unseen; इति (iti) - thus; उक्तः (uktaḥ) - said; ग्रहणादेः (grahaṇādeḥ) - from perception, etc.; अगोचरः (agocaraḥ) - beyond reach;]

"The unliberated, due to their invisibility, are described as the sixteenth or without a part. The fourth state is said to be unseen, beyond the reach of perception and other senses.

विना मुक्तिं ततस्तेनाव्यवहार्य इतीरितः। जाग्रदादिप्रवृत्तिस्तु लक्षणं ह्यनुमापकम्॥

vinā muktiṃ tatastenāvyavahārya itīritaḥ। jāgradādipravṛttistu lakṣaṇaṃ hyanumāpakaṃ॥

[विना (vinā) - without; मुक्तिं (muktiṃ) - liberation; ततः (tataḥ) - then; तेन (tena) - by him; अव्यवहार्य (avyavahārya) - untransactable; इति (iti) - thus; ईरितः (īritaḥ) - said; जाग्रत् (jāgrat) - waking; आदि (ādi) - etc.; प्रवृत्तिः (pravṛttiḥ) - activity; तु (tu) - but; लक्षणं (lakṣaṇam) - characteristic; हि (hi) - indeed; अनुमापकम् (anumāpakaṃ) - inferential;]

Without liberation, it is said to be untransactable. However, the activities such as waking are indeed characteristics that can be inferred.

अलक्षणस्तद्राहित्यादचिन्त्यस्तत एव च। तत एव ह्यनिर्देश्यश्चिदानन्दैकलक्षणः॥

alakṣaṇastadrāhityādacintyastata eva ca। tata eva hyanirdeśyaścidhānandaikalakṣaṇaḥ॥

[अलक्षणः (alakṣaṇaḥ) - without characteristic; तद्राहित्याद् (tadrāhityād) - due to absence of that; अचिन्त्यः (acintyaḥ) - inconceivable; तत (tata) - that; एव (eva) - indeed; च (ca) - and; तत (tata) - that; एव (eva) - indeed; हि (hi) - because; अनिर्देश्यः (anirdeśyaḥ) - indescribable; चित् (cit) - consciousness; आनन्द (ānanda) - bliss; एक (eka) - one; लक्षणः (lakṣaṇaḥ) - characteristic;]

It is without characteristics due to the absence of attributes, inconceivable and indescribable, characterized by consciousness and bliss as one.

मुक्तस्य सर्वव्यापारहेतुरेव तुरीयकः। एकः प्रधान उद्दिष्ट आत्मा पूर्णत्वतः श्रुतः॥

muktasya sarvavyāpārahetureva turīyakaḥ। ekaḥ pradhāna uddiṣṭa ātmā pūrṇatvataḥ śrutaḥ॥

[मुक्तस्य (muktasya) - of the liberated; सर्वव्यापारहेतुः (sarvavyāpārahetuḥ) - cause of all activities; एव (eva) - indeed; तुरीयकः (turīyakaḥ) - the fourth state; एकः (ekaḥ) - one; प्रधानः (pradhānaḥ) - chief; उद्दिष्टः (uddiṣṭaḥ) - designated; आत्मा (ātmā) - Ātmān; पूर्णत्वतः (pūrṇatvataḥ) - from completeness; श्रुतः (śrutaḥ) - heard;]

The fourth state is indeed the cause of all activities of the liberated. The Ātmān, designated as the one chief, is understood from completeness.

तदेवास्य स्वरूपं यद् ईकात्म्यं तेन कीर्तितः। प्रत्ययो ज्ञानरूपत्वात् सार आनन्दरूपतः॥

tadevāsya svarūpaṃ yad īkātmyaṃ tena kīrtitaḥ। pratyayo jñānarūpatvāt sāra ānandarūpataḥ॥

[तत् (tat) - that; एव (eva) - indeed; अस्य (asya) - of this; स्वरूपं (svarūpaṃ) - nature; यत् (yat) - which; ईकात्म्यं (īkātmyaṃ) - oneness; तेन (tena) - by that; कीर्तितः (kīrtitaḥ) - is praised; प्रत्ययः (pratyayaḥ) - conviction; ज्ञानरूपत्वात् (jñānarūpatvāt) - due to the nature of knowledge; सारः (sāraḥ) - essence; आनन्दरूपतः (ānandarūpataḥ) - due to the nature of bliss;]

Its true nature is the oneness that is praised. Conviction arises from the nature of knowledge, and its essence is the nature of bliss.

प्रपञ्चो विस्तृतेर्विष्णुः शम आनन्दरूपतः। उत्कृष्टानन्दरूपत्वादुपशब्दः प्रकीर्तितः॥

prapañco vistṛterviṣṇuḥ śama ānandarūpataḥ। utkṛṣṭānandarūpatvādupaśabdaḥ prakīrtitaḥ॥

[प्रपञ्चः (prapañcaḥ) - manifestation; विस्तृतेः (vistṛteḥ) - of expansion; विष्णुः (viṣṇuḥ) - Viṣṇu; शमः (śamaḥ) - peace; आनन्दरूपतः (ānandarūpataḥ) - from the form of bliss; उत्कृष्ट (utkṛṣṭa) - excellent; आनन्दरूपत्वात् (ānandarūpatvāt) - due to the nature of bliss; उपशब्दः (upaśabdaḥ) - the word 'upa'; प्रकीर्तितः (prakīrtitaḥ) - is proclaimed;]

The universe is an expansion of Lord Viṣṇu, embodying peace and bliss. Because of its excellent blissful nature, the term 'upa' is celebrated.

प्रपञ्चं देहबन्धाख्यं तुरीयः शमयेद्यतः। प्रपञ्चोपशमस्तेनाप्युक्तः स भगवान् प्रभुः॥

prapañcaṁ dehabandhākhyaṁ turīyaḥ śamayed yataḥ। prapañcopaśamastenāpy uktaḥ sa bhagavān prabhuḥ॥

[प्रपञ्चम् (prapañcam) - world; देह (deha) - body; बन्ध (bandha) - bondage; आख्यम् (ākhyam) - called; तुरीयः (turīyaḥ) - the fourth; शमयेत् (śamayet) - destroys; यतः (yataḥ) - because; प्रपञ्च (prapañca) - world; उपशमः (upaśamaḥ) - cessation; तेन (tena) - therefore; अपि (api) - also; उक्तः (uktaḥ) - is called; सः (saḥ) - he; भगवान् (bhagavān) - the Lord; प्रभुः (prabhuḥ) - master;]

The fourth state, known as Turiya, dissolves the world's attachment to the body, leading to the cessation of worldly existence. Hence, he is referred to as the Lord, the master.

निर्दुःखसुखरूपत्वाच्छिवशब्दः श्रुतौ श्रुतः। अन्यथाप्रत्ययो द्वैतं शमयेत् तं यतो हरिः॥ अद्वैतस्तेन चोद्दिष्टस्तुरीयः पुरुषोत्तमः॥"

nirduḥkhasukharūpatvācchivaśabdaḥ śrutau śrutaḥ। anyathāpratyayo dvaitaṃ śamayet taṃ yato hariḥ॥ advaitastena coddiṣṭasturīyaḥ puruṣottamaḥ॥"

[निर्दुःख (nirduḥkha) - without sorrow; सुख (sukha) - happiness; रूपत्वात् (rūpatvāt) - form of; शिव (śiva) - auspicious; शब्दः (śabdaḥ) - word; श्रुतौ (śrutau) - in the scriptures; श्रुतः (śrutaḥ) - is heard; अन्यथा (anyathā) - otherwise; प्रत्ययः (pratyayaḥ) - belief; द्वैतं (dvaitaṃ) - duality; शमयेत् (śamayet) - destroys; तं (taṃ) - that; यतः (yataḥ) - from whom; हरिः (hariḥ) - Hari; अद्वैतः (advaitaḥ) - non-dual; तेन (tena) - by him; च (ca) - and; उद्दिष्टः (uddiṣṭaḥ) - is indicated; तुरीयः (turīyaḥ) - the fourth; पुरुषोत्तमः (puruṣottamaḥ) - the supreme person;]

The term 'Śiva' is understood in the scriptures as representing a state of happiness devoid of sorrow. If perceived otherwise, the belief in duality can disrupt the understanding of Lord Hari, who is described as non-dual, transcendent, and the supreme being."

इति माहात्म्ये॥

iti māhātmye॥

[इति (iti) - thus; माहात्म्ये (māhātmye) - in the greatness;]

- stated thus in the ancient testimonial named 'Māhātmye'.

"अपेक्ष्य वस्तुयाथार्थ्यं द्वित्वमन्यस्वरूपता। इण् गताविति धातोश्च तज्ज्ञानं द्वैतमुच्यते॥"

"apekṣya vastuyāthārthyaṃ dvitvamanyasvarūpatā। iṇ gatāviti dhātośca tajjñānaṃ dvaitamucyate॥"

[अपेक्ष्य (apekṣya) - depending upon; वस्तुयाथार्थ्यं (vastuyāthārthyaṃ) - the reality of the object; द्वित्वम् (dvitvam) - duality; अन्य (anya) - other; स्वरूपता (svarūpatā) - nature; इण् (iṇ) - iṇ (root); गतौ (gatau) - in going; इति (iti) - thus; धातोः (dhātoḥ) - of the root; च (ca) - and; तत् (tat) - that; ज्ञानं (jñānaṃ) - knowledge; द्वैतम् (dvaitam) - duality; उच्यते (ucyate) - is called;]

"The knowledge that is different from the AS-IS reality of the object is called 'dvitva' i.e. duality. The word 'ita' in 'dvitva' is formed by the combination of the 'iṇ' root with 'tau'. It is indicative of knowledge."

इति सङ्कल्पे।

iti saṅkalpe।

[इति (iti) - thus; सङ्कल्पे (saṅkalpe) - in the resolve;]

- stated thus, in the ancient testimonial 'Saṅkalpa'.

"स आत्मा स विज्ञेयः" इति "सोऽयमात्मा चतुष्पादि" इति चतुर्धा विभक्त उच्यते उपसंहारार्थम्। "सोऽयमात्माऽध्यक्षरम्" इति पृथगारम्भात्।

"sa ātmā sa vijñeyaḥ" iti "so'yamātmā catuṣpādi" iti caturdhā vibhakta ucyate upasaṁhārārtham। "so'yamātmādhyakṣaram" iti pṛthagārambhāt।

[स (sa) - this; आत्मा (ātmā) - Ātmān; स (sa) - this; विज्ञेयः (vijñeyaḥ) - to be known; इति (iti) - thus; सोऽयम् (so'yam) - this; आत्मा (ātmā) - Ātmān; चतुष्पादि (catuṣpādi) - four-footed; इति (iti) - thus; चतुर्धा (caturdhā) - fourfold; विभक्त (vibhakta) - divided; उच्यते (ucyate) - is said; उपसंहारार्थम् (upasaṁhārārtham) - for the purpose of conclusion; सोऽयम् (so'yam) - this; आत्मा (ātmā) - Ātmān; अध्यक्षरम् (adhyakṣaram) - imperishable; इति (iti) - thus; पृथक् (pṛthak) - separately; आरम्भात् (ārambhāt) - from the beginning;]

It was previously stated - "This Ātmān is to be known", and "this Ātmān is four-footed". The same Ātmān, his fourth form for the purpose of conclusion, is described here. The phrase "This Ātmān is imperishable" is stated separately, indicating a new (chapter) beginning.

"विश्वादिरूपो यस्त्वात्मा स विज्ञेयो मुमुक्षुभिः। निर्विशेषोऽपि भगवांश्चतुर्धा समुदीरितः॥"

"viśvādirūpo yastvātmā sa vijñeyo mumukṣubhiḥ। nirviśeṣo'pi bhagavāṃścaturdhā samudīritaḥ॥"

[विश्वादिरूपः (viśvādirūpaḥ) - of the form of the beginning of the universe; यः (yaḥ) - who; तुः (tuḥ) - indeed; आत्मा (ātmā) - Ātmān; सः (saḥ) - he; विज्ञेयः (vijñeyaḥ) - to be known; मुमुक्षुभिः (mumukṣubhiḥ) - by those desiring liberation; निर्विशेषः (nirviśeṣaḥ) - without distinction; अपि (api) - also; भगवान् (bhagavān) - the Lord; चतुर्धा (caturdhā) - in four ways; समुदीरितः (samudīritaḥ) - is described;]

"The Ātmān, embodying the essence of the universe's origin, is to be realized by seekers of liberation. The Lord, though inherently undifferentiated, is expressed in fourfold ways."

इति प्रत्यये।

iti pratyaye।

[इति (iti) - thus; प्रत्यये (pratyaye) - in the context;]

- stated thus, in the ancient testimonial 'Pratyaya'.