Māndukya 3.08

अकारो नयते विश्वमुकारश्चापि तैजसम्। मकारश्च पुनः प्राज्ञं नामात्रे विद्यतेऽगतिरिति ॥८॥

akāro nayate viśvam ukāraś cāpi taijasam। makāraś ca punaḥ prājñaṃ nāmātre vidyate'gatir iti ॥8॥

[अकारः (akāraḥ) - the letter 'a'; नयते (nayate) - leads; विश्वम् (viśvam) - the Vishva state; उकारः (ukāraḥ) - the letter 'u'; च (ca) - and; अपि (api) - also; तैजसम् (taijasam) - the Taijasa (state); मकारः (makāraḥ) - the letter 'm'; च (ca) - and; पुनः (punaḥ) - again; प्राज्ञम् (prājñam) - the state of deep sleep; नामात्रे (nāmātre) - without measure, i.e. Turiya or fourth state; विद्यते (vidyate) - exists; अगतिः (agatiḥ) - no movement; इति (iti) - thus;]

The letter 'A' represents the waking state and the universe, 'U' represents the dream state and the luminous aspect, and 'M' represents the deep sleep state; By the 'amatra', i.e. without measure, i.e. the turiya or fourth state, non-movement does not come to light, thus.

Bhāshya 3.08

Every day, division and unity are present for Viśva and the other forms, but for Turīya, these do not exist, hence it is called amātra, without measure. For Viśva and the others, there is a causal role in empirical dealings, but for Turīya, this is absent; therefore, even knowability is not present — this doubt is dispelled by stating - "non-movement also does not come to light". Primordial nature and such generality, i.e. universality inhering in many, are equally applicable to liberation and the enjoyment that results. The immeasurability of the fourth state is due to its indivisibility, that remains day after day.
(नामात्रे विद्यतेऽगतिः = न अमात्रे विद्यते अगतिः = अमात्रे विद्यते न अगतिः)

प्रतिदिवसं विभाग एकीभावश्च विद्यते विश्वादीनाम् । तुरीयस्य तन्न विद्यत इत्यमात्रः। विश्वादीनां व्यवहारकारणत्वं विद्यते तुरीयस्य तन्न विद्यते इत्यतो गम्यत्वमपि नास्तीत्याशङ्कां निवारयति – 'अगतिर्न विद्यते' इति। आत्मानं संविशति इति गतिवचनात् ।

pratidivasaṃ vibhāga ekībhāvaśca vidyate viśvādīnām । turīyasya tanna vidyata ityāmātraḥ। viśvādīnāṃ vyavahārakāraṇatvaṃ vidyate turīyasya tanna vidyate ityato gamyatvamapi nāstītyāśaṅkāṃ nivārayati – 'agatirna vidyate' iti। ātmānaṃ saṃviśati iti gativacanāt ।

Every day, division and unity are present for Viśva and the other forms, but for Turīya, these do not exist; hence it is called amātra (without measure). For Viśva and the others, there is a causal role in empirical dealings, but for Turīya, this is absent; therefore, even knowability is not present — this doubt is dispelled by stating - "non-movement also does not come to light". The proverb regarding movement in context is "It enters the Ātmān".

"आदिमत्त्वेन सामान्यमुपास्येन भवेदिति।"

"ādimattvena sāmānyam upāsyena bhaved iti."

[आदिमत्त्वेन (ādimattvena) - by primacy; सामान्यम् (sāmānyam) - universality inhering in many entities; उपास्येन (upāsyena) - by the object of worship; भवेत् (bhavet) - may be; इति (iti) - thus;]

"The quality of 'ādimattva', i.e. the primordial nature, is-ness, reality of the universe - is realized by worshiping the universality inhering in many."

इति च।

iti ca।

[इति (iti) - thus; च (ca) - and;]

- stated thus as well.

"आदिमत्त्वादिसामान्यं तुल्यं मोक्षोपभोग्यतः। अमात्रत्वं तुरीयस्याप्यविभागाद्दिने दिने॥"

"ādimattvādisāmānyaṃ tulyaṃ mokṣopabhogyataḥ। amātratvaṃ turīyasyāpyavibhāgāddine dine॥"

[आदिमत्त्व (ādimattva) - primordial nature; आदि (ādi) - and so on; सामान्यं (sāmānyaṃ) - generality; तुल्यं (tulyaṃ) - equal; मोक्ष (mokṣa) - liberation; उपभोग्यतः (upabhogyataḥ) - in terms of enjoyment; अमात्रत्वं (amātratvaṃ) - absence of measure; तुरीयस्य (turīyasya) - of the fourth (state); अपि (api) - even; अविभागात् (avibhāgāt) - due to indivisibility; दिने दिने (dine dine) - day by day;]

"Primordial nature and such generality, i.e. universality inhering in many, are equally applicable to liberation and the enjoyment that results. The immeasurability of the fourth state is due to its indivisibility, that remains day after day."

इत्यात्मसंहितायाम् ॥

ityātmasaṃhitāyām ॥

[इति (iti) - thus; आत्म (ātma) - self; संहितायाम् (saṃhitāyām) - in the Saṃhitā;]

(Thus, in the Saṃhitā of the self.)

- stated thus in the Ātma-Saṃhitā.

॥ इति तृतीयखण्डः ॥

॥ iti tṛtīya-khaṇḍaḥ ॥

[इति (iti) - thus; तृतीय (tṛtīya) - third; खण्डः (khaṇḍaḥ) - section;]

Thus ends the third section.