Māndukya 3.01, 02, and 03
सोऽयमात्माऽध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा अकार उकारो मकार इति। जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्रा। आप्तेरादिमत्त्वाद् वा। आप्नोति ह वै सर्वान् कामान् आदिश्च भवति। य एवं वेद ॥१॥
so'yamātmādhyakṣaramoṅkāro'dhimātraṃ pādā mātrā akāra ukāro makāra iti। jāgaritasthāno vaiśvānaro'kāraḥ prathamā mātrā। āpterādimattvād vā। āpnoti ha vai sarvān kāmān ādiśca bhavati। ya evaṃ veda ॥1॥
[सः (saḥ) - he; अयम् (ayam) - this; आत्मा (ātmā) - Ātmān; अध्यक्षरम् (adhyakṣaram) - the imperishable; ओङ्कारः (oṅkāraḥ) - Om; अधिमात्रम् (adhimātram) - with its parts; पादाः (pādāḥ) - quarters; मात्राः (mātrāḥ) - syllables; अकारः (akāraḥ) - A; उकारः (ukāraḥ) - U; मकारः (makāraḥ) - M; इति (iti) - thus; जागरित-स्थानः (jāgarita-sthānaḥ) - waking state; वैश्वानरः (vaiśvānaraḥ) - Vaishvanara; अकारः (akāraḥ) - A; प्रथमा (prathamā) - first; मात्रा (mātrā) - syllable; आप्तेः (āpteḥ) - from obtaining; आदिमत्त्वात् (ādimattvāt) - from being the beginning; वा (vā) - or; आप्नोति (āpnoti) - obtains; ह (ha) - indeed; वै (vai) - truly; सर्वान् (sarvān) - all; कामान् (kāmān) - desires; आदिः (ādiḥ) - beginning; च (ca) - and; भवति (bhavati) - becomes; यः (yaḥ) - who; एवम् (evam) - thus; वेद (veda) - knows;]
This Ātmān is indeed the imperishable Om, consisting of its parts, where the quarters are the syllables A, U, M (and the fourth which is not mentioned). The waking state corresponds to Vaishvanara, represented by the first syllable A, due to its nature of obtaining and being the beginning. Truly, one who knows this obtains all desires and becomes the beginning.
स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रा। उत्कर्षादुभयत्वात् वा। उत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित् कुले भवति। य एवं वेद ॥२॥
svapnasthānastaijasa ukāro dvitīyā mātrā। utkarṣādubhayatvāt vā। utkarṣati ha vai jñānasantatiṃ samānaśca bhavati nāsyābrahmavit kule bhavati। ya evaṃ veda ॥2॥
[स्वप्नस्थान (svapnasthāna) - dream state; तैजस (taijasa) - of the luminous; उकार (ukāra) - the letter U; द्वितीया (dvitīyā) - second; मात्रा (mātrā) - syllable; उत्कर्षात् (utkarṣāt) - by higher excellence; उभयत्वात् (ubhayatvāt) - by dual aspects; वा (vā) - or; उत्कर्षति (utkarṣati) - elevates; ह (ha) - indeed; वै (vai) - truly; ज्ञानसन्ततिं (jñānasantatiṃ) - continuity of knowledge; समानः (samānaḥ) - equal; च (ca) - and; भवति (bhavati) - becomes; न (na) - not; अस्य (asya) - his; अब्रह्मवित् (abrahmavit) - non-knower of Brahman; कुले (kule) - in the family; भवति (bhavati) - is; यः (yaḥ) - who; एवं (evaṃ) - thus; वेद (veda) - knows;]
The dream state, governed by the Taijasa form of the lord, corresponds to the letter 'U', which is the second syllable (of Om). It is of the nature of higher excellence made of dual aspects. Indeed, one who knows it elevates the continuity of knowledge, being the balancing aspect (staying in the middle), in his family, there is no non-knower of Brahman.
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा। मितेरपीतेर्वा। मिनोति ह वा इदं सर्वमपीतिश्च भवति। य एवं वेद ॥३॥
suṣuptasthānaḥ prājño makārastṛtīyā mātrā। miterapītervā। minoti ha vā idaṃ sarvamapītiśca bhavati। ya evaṃ veda ॥3॥
[सुषुप्तस्थानः (suṣuptasthānaḥ) - state of deep sleep; प्राज्ञः (prājñaḥ) - wise; मकारः (makāraḥ) - the letter 'ma'; तृतीया (tṛtīyā) - third; मात्रा (mātrā) - measure; मितेः (miteḥ) - makes (the living being) entering or going to the inner being; अपीतः (apītaḥ) - makes (living being) absorption; वा (vā) - or; मिनोति (minoti) - encompasses; ह (ha) - indeed; वा (vā) - or; इदं (idaṃ) - this; सर्वम् (sarvam) - all; अपीतिः (apītiḥ) - absorption; च (ca) - and; भवति (bhavati) - becomes; यः (yaḥ) - who; एवं (evaṃ) - thus; वेद (veda) - knows;]
The Prājña form, associated with the state of deep-sleep, is represented by the letter 'M', which is the third syllable (of Om). He is called 'mite', as he makes the being to enter the inner being, and is called 'apīta' as he takes him to complete absorption. Indeed, He encompasses everything and becomes absorption. Whoever knows this thus understands the essence.
Bhāshya 3.01, 02, and 03
He is called 'adhyakṣaram' i.e. imperishable syllable, as he is everywhere, indestructible, and always more (compared to others). He is called 'adhimātram' i.e. beyond measure, as he indeed possesses greater measures in every parts. By designation he is named 'A' and is performed accordingly, hence called 'akāraḥ', i.e. syllable A. The 'prājñaḥ' and the 'taijasaḥ' forms are prior (to 'Vishva'), hence called 'ādimān', i.e. the original. Upon awakening from sleep, the Vishva form separates from the Prajna state. Upon awakening from the dream state, it separates from the Taijasa state. 'utkarṣaḥ', i.e. higher excellence - that which attracts having raised from the pride of the body; 'ubhayatvam', i.e. dual aspect - it does sleep and also experience of objects at the same time; 'samānaḥ' i.e. the balancing aspect - as it is in the middle and thus the intermediary; 'miteḥ' - one who makes to enter or go to the inner being; 'apīta' - one who makes complete absorption.
अधिकं सर्वतः अविनाशि च इति अध्यक्षरम्। अधिका एव मात्रा अंशा यस्य तदधिमात्रम्। अ इत्येऽनन अभिधानेन आक्रियते इति अकारः। तत्र पूर्वोक्तो वैश्वानरः प्रथमा मात्रेत्यादि अनुवादः। अकार इत्यादिकं विधेयम्।
adhikaṁ sarvataḥ avināśi ca iti adhyakṣaram। adhikā eva mātrā aṁśā yasya tadadhimātram। a itye'nana abhidhānena ākriyate iti akāraḥ। tatra pūrvokto vaiśvānaraḥ prathamā mātretyādi anuvādaḥ। akāra ityādikaṁ vidheyam।
[अधिकं (adhikam) - more; सर्वतः (sarvataḥ) - everywhere; अविनाशि (avināśi) - indestructible; च (ca) - and; इति (iti) - thus; अध्यक्षरम् (adhyakṣaram) - imperishable syllable; अधिका (adhikā) - greater; एव (eva) - indeed; मात्रा (mātrā) - measure; अंशा (aṁśā) - parts; यस्य (yasya) - whose; तत् (tat) - that; अधिमात्रम् (adhimātram) - excessive measure; अ (a) - A; इति (iti) - thus; अनन (anana) - name; अभिधानेन (abhidhānena) - by designation; आक्रियते (ākriyate) - is performed; इति (iti) - thus; अकारः (akāraḥ) - letter A; तत्र (tatra) - there; पूर्वोक्तः (pūrvoktaḥ) - previously mentioned; वैश्वानरः (vaiśvānaraḥ) - Vaiśvānara; प्रथमा (prathamā) - first; मात्रा (mātrā) - measure; इत्यादि (ityādi) - and so on; अनुवादः (anuvādaḥ) - translation; अकारः (akāraḥ) - letter A; इत्यादिकं (ityādikaṁ) - and so on; विधेयम् (vidheyam) - to be prescribed;]
He is called 'adhyakṣaram' i.e. imperishable syllable, as he is everywhere, indestructible, and always more (compared to others). He is called 'adhimātram' i.e. excessive measure, as he indeed possesses greater measures and parts. By designation he is named 'A' and is performed accordingly, hence called 'akāraḥ', i.e. syllable A. In this context, the previously mentioned Vaiśvānara is the first measure, and so on, when translated. The letter A and its related aspects are to be prescribed.
प्राज्ञः तैजसश्च आदिरस्येति आदिमान्। सुप्तेरुत्थाने प्राज्ञाद् विभक्तो भवति विश्वः। स्वप्नादुत्थाने तैजसात्। आदिश्चास्य उपासकस्य भवति॥१॥
prājñaḥ taijasaśca ādirasyeti ādimān। supterutthāne prājñād vibhakto bhavati viśvaḥ। svapnādutthāne taijasāt। ādiścāsya upāsakasya bhavati॥1॥
[प्राज्ञः (prājñaḥ) - the wise one; तैजसः (taijasaḥ) - the luminous one; च (ca) - and; आदिः (ādiḥ) - beginning / cause; अस्य (asya) - of this; इति (iti) - thus; आदिमान् (ādimān) - having a beginning; सुप्तेः (supteḥ) - from sleep; उत्थाने (utthāne) - upon awakening; प्राज्ञात् (prājñāt) - from the wise one; विभक्तः (vibhaktaḥ) - separated; भवति (bhavati) - becomes; विश्वः (viśvaḥ) - the universal one; स्वप्नात् (svapnāt) - from the dream; उत्थाने (utthāne) - upon awakening; तैजसात् (taijasāt) - from the luminous one; आदिः (ādiḥ) - beginning; च (ca) - and; अस्य (asya) - of this; उपासकस्य (upāsakasya) - of the worshipper; भवति (bhavati) - becomes;]
The 'prājñaḥ' and the 'taijasaḥ' forms are prior (to 'Vishva'), hence called 'ādimān' i.e. having a beginning. Upon awakening from sleep, the Vishva form separates from the Prajna state. Upon awakening from the dream state, it separates from the Taijasa state. The beginning of this is for the worshipper.
शरीराभिमानात् उत्थाप्य कर्षतीति उत्कर्षः। निद्रा विषयानुभवश्चानेन क्रियते इति उभयत्वम्। समानः सर्वेषां मध्यस्थो भवति ॥२॥
śarīrābhimānāt utthāpya karṣatīti utkarṣaḥ। nidrā viṣayānubhavaścānena kriyate iti ubhayatvam। samānaḥ sarveṣāṃ madhyastho bhavati ॥2॥
[शरीराभिमानात् (śarīrābhimānāt) - from the pride of the body; उत्थाप्य (utthāpya) - having raised; कर्षतीति (karṣatīti) - pulls; उत्कर्षः (utkarṣaḥ) - excellence; निद्रा (nidrā) - sleep; विषयानुभवश्च (viṣayānubhavaśca) - and experience of objects; अनेन (anena) - by this; क्रियते (kriyate) - is done; इति (iti) - thus; उभयत्वम् (ubhayatvam) - duality; समानः (samānaḥ) - equal; सर्वेषां (sarveṣāṃ) - of all; मध्यस्थः (madhyasthaḥ) - neutral; भवति (bhavati) - becomes;]
Having raised from the pride of the body that which attracts is - 'utkarṣaḥ', i.e. higher excellence. It does sleep and also experience objects at the same time, hence its 'ubhayatvam', i.e. dual aspect. It becomes 'samānaḥ' i.e. the balancing aspect, as it is in the middle of all.
मितेः अन्तर्गमनात्।
miteḥ antaragamanāt।
[मितेः (miteḥ) - of measure; अन्तर्गमनात् (antaragamanāt) = अन्तर् (antar) - meaning "inner" or "within"; गमन (gamana) - derived from the root गम् (gam), meaning "to go"; The suffix -आत् (-āt) is used for instrumental case, indicating the use or means;]
(From entering of measure.)
The term 'miteḥ' in this context means 'entering or going to the inner being'.
"अधिकत्वाच्च नित्यत्वादध्यक्षरमुदाहृतः। येंऽशास्तस्य तु सर्वेऽपि पूर्णाः प्रत्येकशो विभोः। अतोऽधिमात्रमुद्दिष्टो मात्रा अंशा उदाहृताः। श्रुतः स विष्णुरोङ्कार ओमित्याक्रियते यतः॥
"adhikatvācca nityatvādadhyakṣaramudāhṛtaḥ। yeṁ'śāstasya tu sarve'pi pūrṇāḥ pratyekaśo vibhoḥ। ato'dhimātramuddiṣṭo mātrā aṁśā udāhṛtāḥ। śrutaḥ sa viṣṇuroṅkāra omityākriyate yataḥ॥
[अधिकत्वात् (adhikatvāt) - due to superiority; च (ca) - and; नित्यत्वात् (nityatvāt) - due to eternality; अध्यक्षरम् (adhyakṣaram) - the supreme syllable; उदाहृतः (udāhṛtaḥ) - is declared; यें (yeṁ) - who; अंशाः (aṁśāḥ) - parts; तस्य (tasya) - of him; तु (tu) - but; सर्वे (sarve) - all; अपि (api) - even; पूर्णाः (pūrṇāḥ) - complete; प्रत्येकशः (pratyekaśaḥ) - individually; विभोः (vibhoḥ) - of the Lord; अतः (ataḥ) - therefore; अधिमात्रम् (adhimātram) - beyond measure; उद्दिष्टः (uddiṣṭaḥ) - is mentioned; मात्रा (mātrā) - measure; अंशाः (aṁśāḥ) - parts; उदाहृताः (udāhṛtāḥ) - are stated; श्रुतः (śrutaḥ) - heard; सः (saḥ) - he; विष्णुः (viṣṇuḥ) - Vishnu; ओङ्कारः (oṅkāraḥ) - Om; ओमिति (omiti) - as Om; आक्रियते (ākriyate) - is performed; यतः (yataḥ) - because;]
"Because of his superiority and eternality, he is declared as 'adhyakṣaram' i.e. the supreme syllable (Om). The parts of the Lord are complete individually everywhere, hence mentioned as 'adhimātram' i.e. beyond measure. Therefore, Lord Vishnu is heard as the Om, and activities are performed chanting the sound Om.
आद्यस्तदंशो व्याप्तिः स्याद् विषयानापयेद् यतः। जीवस्य तु यतः प्राज्ञात् तैजसाद् वा समुत्थितः। अविभागोऽपि भगवानादिमांस्तेन कीर्तितः।
ādyastadaṃśo vyāptiḥ syād viṣayānāpayed yataḥ। jīvasya tu yataḥ prājñāt taijasād vā samutthitaḥ। avibhāgo'pi bhagavānādimāṃstena kīrtitaḥ।
[आद्यः (ādyaḥ) - first; तत् (tat) - that; अंशः (aṃśaḥ) - part; व्याप्तिः (vyāptiḥ) - pervasion; स्यात् (syāt) - may be; विषयान् (viṣayān) - objects; आपयेत् (āpayed) - draws; यतः (yataḥ) - from which; जीवस्य (jīvasya) - of the living being; तु (tu) - but; यतः (yataḥ) - from which; प्राज्ञात् (prājñāt) - from the wise; तैजसात् (taijasāt) - from the luminous; वा (vā) - or; समुत्थितः (samutthitaḥ) - arisen; अविभागः (avibhāgaḥ) - undivided; अपि (api) - also; भगवान् (bhagavān) - the Lord; आदिमान् (ādimān) - the original; तेन (tena) - by him; कीर्तितः (kīrtitaḥ) - is praised;]
The first part, 'A', is said to be pervasion, from which it draws objects. It arises from the living being from its 'Prajna' or 'Taijasa' form though it is undivided; hence he is praised as 'ādimān' i.e. original.
तस्मादुत्पद्यते मुक्तः सज्ज्ञानानन्दलक्षणः। आप्नोति विषयान् सर्वान् निद्राया विषयस्य च। उभयोः कारणत्वेन ह्युभयस्तैजसः श्रुतः॥
tasmādutpadyate muktaḥ sajjñānānandalakṣaṇaḥ। āpnoti viṣayān sarvān nidrāyā viṣayasya ca। ubhayoḥ kāraṇatvena hyubhayastaijasaḥ śrutaḥ॥
[तस्मात् (tasmāt) - therefore; उत्पद्यते (utpadyate) - arises; मुक्तः (muktaḥ) - liberated; सज्ज्ञानानन्दलक्षणः (sajjñānānandalakṣaṇaḥ) - characterized by true knowledge and bliss; आप्नोति (āpnoti) - attains; विषयान् (viṣayān) - objects; सर्वान् (sarvān) - all; निद्राया (nidrāyā) - of sleep; विषयस्य (viṣayasya) - of the object; च (ca) - and; उभयोः (ubhayoḥ) - of both; कारणत्वेन (kāraṇatvena) - as the cause; हि (hi) - indeed; उभयः (ubhayaḥ) - both; तैजसः (taijasaḥ) - the luminous one; श्रुतः (śrutaḥ) - is heard;]
Therefore, the liberated, characterized by true knowledge and bliss, arises, attains all objects, both of sleep and wakefulness; hence its cause, the 'Taijasa' form is called 'ubhayoḥ' i.e. of both.
देहाभिमानादुद्धृत्य कर्षति स्वप्नमण्डले। उत्कर्षत्वं ततस्तस्य तज्ज्ञानी ज्ञाननित्यताम्॥
dehābhimānāduddhṛtya karṣati svapnamaṇḍale। utkarṣatvaṃ tatastasya tajjñānī jñānanityatām॥
[देह (deha) - body; अभिमानात् (abhimānāt) - from pride; उद्धृत्य (uddhṛtya) - having lifted; कर्षति (karṣati) - pulls; स्वप्न (svapna) - dream; मण्डले (maṇḍale) - in the circle; उत्कर्षत्वं (utkarṣatvaṃ) - excellence; ततः (tataḥ) - then; तस्य (tasya) - of that; तज्ज्ञानी (tajjñānī) - that knower; ज्ञान (jñāna) - knowledge; नित्यताम् (nityatām) - eternity;]
By transcending the pride associated with the body, one navigates through the realm of dreams. There, that knower, makes the knowledge permanent; hence he is called 'utkarṣa' i.e. the excellence.
आप्नोति देहादुत्कृष्य स्वात्मानं सर्वमोक्षिणाम्। मध्यस्थः स भवेत् स्नेहाद् दोषाभावाच्च सर्वशः॥
āpnoti dehādutkṛṣya svātmānaṃ sarvamokṣiṇām। madhyasthaḥ sa bhavet snehād doṣābhāvācca sarvaśaḥ॥
[आप्नोति (āpnoti) - attains; देहात् (dehāt) - from the body; उत्कृष्य (utkṛṣya) - elevating; स्वात्मानम् (svātmānam) - own self; सर्वमोक्षिणाम् (sarvamokṣiṇām) - of all liberators; मध्यस्थः (madhyasthaḥ) - neutral; स (sa) - he; भवेत् (bhavet) - becomes; स्नेहात् (snehāt) - from affection; दोषाभावात् (doṣābhāvāt) - due to absence of faults; च (ca) - and; सर्वशः (sarvaśaḥ) - in all respects;]
He transcends the physical body to realize his true self, among all liberators. He becomes neutral to affection and also faulty conduct in all aspects.
स्वात्मन्यन्तर्गमयति मानमन्तर्गतिः स्मृता। जीवमन्तर्गतं कृत्वा तज्ज्ञानलयकृद् यतः॥
svātmanyantargamayati mānamantargatiḥ smṛtā। jīvamantargataṃ kṛtvā tajjñānalayakṛd yataḥ॥
[स्वात्मनि (svātmani) - in one's own self; अन्तर्गमयति (antargamayati) - leads within; मानम् (mānam) - pride; अन्तर्गतिः (antargatiḥ) - inner movement; स्मृता (smṛtā) - is remembered; जीवम् (jīvam) - the living being; अन्तर्गतं (antargataṃ) - absorbed; कृत्वा (kṛtvā) - having made; तत् (tat) - that; ज्ञान (jñāna) - knowledge; लयकृत् (layakṛt) - causes dissolution; यतः (yataḥ) - because;]
The inner journey that guides pride into one's own self is remembered. By drawing the living being inwards, that knowledge causes dissolution.
प्राज्ञो मानमपीतिश्च तज्ज्ञोऽप्येवं विमुक्तिगः। व्याप्त्याऽन्तर्गमयेत् सर्वं दुःखाद्यं तु विलापयेत्॥
prājño mānamapītiśca tajjño'pyēvaṁ vimuktigaḥ। vyāptyā'ntargamayēt sarvaṁ duḥkhādyaṁ tu vilāpayēt॥
[प्राज्ञः (prājñaḥ) - the Lord in Prajna form; मानम् (mānam) - pride; अपीतिः (apītiḥ) - consumption; च (ca) - and; तज्ज्ञः (tajjñaḥ) - awareness of that; अपि (api) - also; एवम् (evam) - thus; विमुक्तिगः (vimuktigaḥ) - attainer of liberation; व्याप्त्या (vyāptyā) - by pervasion; अन्तर्गमयेत् (antargamayēt) - should internalize; सर्वम् (sarvam) - all; दुःखाद्यम् (duḥkhādyam) - suffering and the like; तु (tu) - but; विलापयेत् (vilāpayēt) - should dissolve;]
The Lord consumes the being with pride and liberates him from external awareness. He internalizes everything that was pervasive and dissolves suffering and similar afflictions.
अणूनामपि जीवानां प्रकाशो व्यापको भवेत्। अण्डमात्रे बहिश्चापि देवतानां यथाक्रमम्। अतोऽन्तर्गमनं मुक्तौ जीवेषु जगतो भवेत्॥"
aṇūnām api jīvānāṃ prakāśo vyāpako bhavet। aṇḍamātre bahiś cāpi devatānāṃ yathākramam। ato'ntargamanaṃ muktau jīveṣu jagato bhavet॥"
[अणूनाम् (aṇūnām) - of the minute particle; अपि (api) - even; जीवानाम् (jīvānām) - of the living beings; प्रकाशः (prakāśaḥ) - light; व्यापकः (vyāpakaḥ) - pervasive; भवेत् (bhavet) - may be; अण्डमात्रे (aṇḍamātre) - in the egg; बहिः (bahiḥ) - outside; च (ca) - and; अपि (api) - also; देवतानाम् (devatānām) - of the deities; यथाक्रमम् (yathākramam) - in order; अतः (ataḥ) - therefore; अन्तर्गमनम् (antargamanam) - entering within; मुक्तौ (muktau) - in liberation; जीवेषु (jīveṣu) - among living beings; जगतः (jagataḥ) - of the world; भवेत् (bhavet) - may be;]
(Even the light of atoms may be pervasive. In the egg and also outside, in order, of the deities. Therefore, entering within, in liberation, among living beings, of the world, may be.)
Even though the living being is of the size of a minute particle, its light is pervasive and exists both within and outside the cosmic egg, and among the deities in an orderly manner. Therefore, the entry into liberation may occur among the living beings of the world."
इति ब्रह्मतर्के ॥३॥
iti brahmatarke ॥3॥
[इति (iti) - thus; ब्रह्मतर्के (brahmatarke) - in the Brahma logic;]
- stated thus in the ancient text Brahmatarka.
