Māndukya 3.01, 02, and 03

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॥

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.

svapnasthānastaijasa ukāro dvitīyā mātrā। utkarṣādubhayatvāt vā। utkarṣati ha vai jñānasantatiṃ samānaśca bhavati nāsyābrahmavit kule bhavati। ya evaṃ veda ॥2॥

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.

suṣuptasthānaḥ prājño makārastṛtīyā mātrā। miterapītervā। minoti ha vā idaṃ sarvamapītiśca bhavati। ya evaṃ veda ॥3॥

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.

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।

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.

prājñaḥ taijasaśca ādirasyeti ādimān। supterutthāne prājñād vibhakto bhavati viśvaḥ। svapnādutthāne taijasāt। ādiścāsya upāsakasya bhavati॥1॥

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.

śarīrābhimānāt utthāpya karṣatīti utkarṣaḥ। nidrā viṣayānubhavaścānena kriyate iti ubhayatvam। samānaḥ sarveṣāṃ madhyastho bhavati ॥2॥

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.

miteḥ antaragamanāt।

The term 'miteḥ' in this context means 'entering or going to the inner being'.

"adhikatvācca nityatvādadhyakṣaramudāhṛtaḥ। yeṁ'śāstasya tu sarve'pi pūrṇāḥ pratyekaśo vibhoḥ। ato'dhimātramuddiṣṭo mātrā aṁśā udāhṛtāḥ। śrutaḥ sa viṣṇuroṅkāra omityākriyate yataḥ॥

"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.

ādyastadaṃśo vyāptiḥ syād viṣayānāpayed yataḥ। jīvasya tu yataḥ prājñāt taijasād vā samutthitaḥ। avibhāgo'pi bhagavānādimāṃstena kīrtitaḥ।

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.

tasmādutpadyate muktaḥ sajjñānānandalakṣaṇaḥ। āpnoti viṣayān sarvān nidrāyā viṣayasya ca। ubhayoḥ kāraṇatvena hyubhayastaijasaḥ śrutaḥ॥

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.

dehābhimānāduddhṛtya karṣati svapnamaṇḍale। utkarṣatvaṃ tatastasya tajjñānī jñānanityatām॥

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.

āpnoti dehādutkṛṣya svātmānaṃ sarvamokṣiṇām। madhyasthaḥ sa bhavet snehād doṣābhāvācca sarvaśaḥ॥

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.

svātmanyantargamayati mānamantargatiḥ smṛtā। jīvamantargataṃ kṛtvā tajjñānalayakṛd yataḥ॥

The inner journey that guides pride into one's own self is remembered. By drawing the living being inwards, that knowledge causes dissolution.

prājño mānamapītiśca tajjño'pyēvaṁ vimuktigaḥ। vyāptyā'ntargamayēt sarvaṁ duḥkhādyaṁ tu vilāpayēt॥

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.

aṇūnām api jīvānāṃ prakāśo vyāpako bhavet। aṇḍamātre bahiś cāpi devatānāṃ yathākramam। ato'ntargamanaṃ muktau jīveṣu jagato bhavet॥"

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."

iti brahmatarke ॥3॥

- stated thus in the ancient text Brahmatarka.