Māndukya 4.07
अमात्रोऽनन्तमात्रश्च द्वैतस्योपशमः शिवः। ओङ्कारो विदितो येन स मुनिर्नेतरो जनः। स मुनिर्नेतरो जन इति ॥७॥
amātro'namtamātraśca dvaitasyopaśamaḥ śivaḥ। oṅkāro vidito yena sa munirnetaro janaḥ। sa munirnetaro jana iti ॥7॥
[अमात्रः (amātraḥ) - without measure; अनन्तमात्रः (anantamātraḥ) - of infinite measure; च (ca) - and; द्वैतस्य (dvaitasya) - of duality; उपशमः (upaśamaḥ) - cessation; शिवः (śivaḥ) - the auspicious one; ओङ्कारः (oṅkāraḥ) - the syllable Om; विदितः (viditaḥ) - known; येन (yena) - by whom; सः (saḥ) - he; मुनिः (muniḥ) - seer; न (na) - not; इतरः (itaraḥ) - other; जनः (janaḥ) - person; सः (saḥ) - he; मुनिः (muniḥ) - seer; न (na) - not; इतरः (itaraḥ) - other; जनः (janaḥ) - person; इति (iti) - thus;]
The auspicious one is beyond measure and of infinite measure, the cessation of duality. The one who knows Omkāra is a seer, not any other person. He alone is the seer, not anyone else, thus.
Bhāshya 4.07
Though He is one and without distinction, He is engaged in fourfold activities. I bow to that conscious Ātmān, Lord Viṣṇu, who has the form of Vishwa and others.
"तुरीयं नादनामानं हरिं ज्ञात्वा परं पदम्। तमेव प्रविशेच्छुद्धरूपी तत्सदृशात्मवान्॥
"turīyaṃ nādanāmānaṃ hariṃ jñātvā paraṃ padam। tameva praviśecchuddharūpī tatsadṛśātmavān॥
[तुरीयं (turīyam) - the fourth; (state beyond waking, dreaming, deep sleep); नादनामानं (nādanāmānam) - having the name of sound; हरिं (hariṃ) - Hari; (Vishnu, the remover); ज्ञात्वा (jñātvā) - having known; परं (param) - supreme; पदम् (padam) - state; तम् (tam) - him; एव (eva) - only; प्रविशेत् (praviśet) - should enter; शुद्धरूपी (śuddharūpī) - of pure form; तत्सदृशात्मवान् (tatsadṛśātmavān) - having a self similar to that;]
"Having known Lord Hari, the fourth, named nāda, i.e. sound, the supreme state, one should enter only Him, being of pure form, having a self similar to that.
ज्ञानानन्दौ च शक्तिश्च तथापि न समाः क्वचित्। विमुक्तस्यापि जीवस्य पारतन्त्र्यं च नित्यदा॥
jñānānandau ca śaktiś ca tathāpi na samāḥ kvacit। vimuktasyāpi jīvasya pāratantryaṃ ca nityadā॥
[ज्ञान (jñāna) - knowledge; आनन्दौ (ānandau) - bliss (dual); च (ca) - and; शक्तिः (śaktiḥ) - power; च (ca) - and; तथापि (tathāpi) - even so; न (na) - not; समाः (samāḥ) - equal (plural); क्वचित् (kvacit) - anywhere; विमुक्तस्य (vimuktasya) - of the liberated; अपि (api) - even; जीवस्य (jīvasya) - of the living being; पारतन्त्र्यं (pāratantryaṃ) - dependence; च (ca) - and; नित्यदा (nityadā) - always;]
Knowledge, bliss, and power are never truly equal; even a liberated soul always remains dependent.
चतूरूपस्यास्य विष्णोर्नाम प्रणव इत्यपि। जाग्रदादिप्रणयनात् स एव ब्रह्म बृंहणात्॥
caturūpasya asya viṣṇoḥ nāma praṇava iti api। jāgrad-ādi-praṇayanāt sa eva brahma bṛṃhaṇāt॥
[चतुर् (catur) - four; रूपस्य (rūpasya) - of forms; अस्य (asya) - of this; विष्णोः (viṣṇoḥ) - of Viṣṇu; नाम (nāma) - name; प्रणवः (praṇavaḥ) - praṇava (Oṃ); इति (iti) - thus; अपि (api) - also; जाग्रत् (jāgrat) - waking; आदि (ādi) - beginning with; प्रणयनात् (praṇayanāt) - from causing (states); सः (saḥ) - he; एव (eva) - indeed; ब्रह्म (brahma) - Brahman; बृंहणात् (bṛṃhaṇāt) - from expanding;]
The name 'praṇava' also refers to the fourfold form of Lord Viṣṇu; since he brings about the states such as waking, etc. He is truly Brahman, as he is the one who expands.
ओमित्याक्रियमाणत्वादोङ्कारः स प्रकीर्तितः। आदिमत्वादयो ह्यर्था ओमित्यस्य श्रुतौ श्रुताः॥
omityākriyamāṇatvādoṅkāraḥ sa prakīrtitaḥ। ādimatvādayo hyarthā omityasya śrutau śrutāḥ॥
[ओम् (om) - primordial sound; इति (iti) - thus; आक्रियमाणत्वात् (ākriyamāṇatvāt) - because of being performed; ओङ्कारः (oṅkāraḥ) - the syllable Om; सः (saḥ) - he; that; it; प्रकीर्तितः (prakīrtitaḥ) - is proclaimed; आदिमत्वात् (ādimatvāt) - because of being the beginning; अयः (ayaḥ) - these; हि (hi) - indeed; अर्थाः (arthāḥ) - meanings; ओमित्यस्य (omityasya) - of 'Om'; श्रुतौ (śrutau) - in the Veda; श्रुताः (śrutāḥ) - are heard;]
Because 'Om' is performed, it is called the syllable Om. Since it is the beginning, these meanings of 'Om' are indeed heard in the Vedas.
अपूर्वः कारणाभावान्नाशाभावादनन्तरः। पराधीनस्थित्यभावादनपर उदाहृतः॥ सर्वगत्वादबाह्यश्च तं ज्ञात्वा प्रविमुच्यते॥"
apūrvaḥ kāraṇābhāvānnāśābhāvādanantaraḥ। parādhīnasthityabhāvādanapara udāhṛtaḥ॥ sarvagatvādabāhyaśca taṃ jñātvā pravimucyate॥"
[अपूर्वः (apūrvaḥ) - not previously existing; unique; कारण-अभावात् (kāraṇa-abhāvāt) - from the absence of cause; नाश-अभावात् (nāśa-abhāvāt) - from the absence of destruction; अनन्तरः (anantaraḥ) - immediate; without interval; पर-अधीन-स्थित्य्-अभावात् (para-adhīna-sthitya-abhāvāt) - from the absence of dependence on another's existence; अनपरः (anaparaḥ) - having no other; incomparable; उदाहृतः (udāhṛtaḥ) - is described; सर्व-गत्वात् (sarva-gatvāt) - because of pervading all; अबाह्यः (abāhyaḥ) - not external; च (ca) - and; तं (taṃ) - him; that; ज्ञात्वा (jñātvā) - having known; प्रविमुच्यते (pravimucyate) - is completely liberated;]
The unique (apūrvaḥ), which arises from the absence of cause, from the absence of destruction, is immediate, is described as incomparable due to absence of dependence on another's existence. Knowing that which pervades all and is not external, one becomes completely liberated."
इति च॥
iti ca॥
[इति (iti) - thus; in this way; च (ca) - and / as well;]
- stated thus as well.
"परत्वमपरत्वं च विष्णोरेकस्य वै यदा। श्रूयते नतु सामर्थ्यभेदस्तत्र कथञ्चन॥ अवतारस्य पूर्वत्वात् पौर्वापर्यमुदाहृतम्॥"
"paratvam-aparatvaṃ ca viṣṇoḥ ekasya vai yadā। śrūyate na tu sāmarthya-bhedaḥ tatra kathañcana॥ avatārasya pūrvatvāt paurvāparyam udāhṛtam॥"
[परत्वम् (paratvam) - otherness; अपरत्वम् (aparatvam) - non-otherness; च (ca) - and; विष्णोः (viṣṇoḥ) - of Viṣṇu; एकस्य (ekasya) - of the one; वै (vai) - indeed; यदा (yadā) - when; श्रूयते (śrūyate) - is heard; न (na) - not; तु (tu) - but; सामर्थ्यभेदः (sāmarthya-bhedaḥ) - difference of capability; तत्र (tatra) - there; कथञ्चन (kathañcana) - in any way; अवतारस्य (avatārasya) - of the incarnation; पूर्वत्वात् (pūrvatvāt) - due to precedence; पौर्वापर्यम् (paurvāparyam) - sequence; उदाहृतम् (udāhṛtam) - is stated;]
"When the otherness and non-otherness of Lord Viṣṇu, the one, are spoken of, it is not because of any difference in capability. The sequence is stated only due to the precedence of the incarnation."
इति ब्रह्मतर्के।
iti brahmatarke।
[इति (iti) - thus; in this way; ब्रह्मतर्के (brahmatarke) - in the reasoning about Brahman;]
(Thus; in the reasoning about Brahman.)
- stated thus in the Brahmatarka.
पूर्वावतारे पश्चिमावतारेऽपि पूर्ण एवेति प्रणवो ह्यपरं ब्रह्मेत्यादेरर्थः॥
pūrvāvatāre paścimāvatāre'pi pūrṇa eveti praṇavo hyaparaṃ brahmetyāderarthaḥ॥
[पूर्वावतारे (pūrvāvatāre) - in the previous incarnation; पश्चिमावतारेऽपि (paścimāvatāre'pi) - in the later incarnation also; पूर्ण (pūrṇa) - complete; एव (eva) - indeed; इति (iti) - thus; प्रणवः (praṇavaḥ) - the syllable Om; हि (hi) - indeed; अपरं (aparaṃ) - the beyond; ब्रह्म (brahma) - Brahman; इत्यादेः (ityādeḥ) - and so on; अर्थः (arthaḥ) - meaning;]
He is complete in the previous incarnation and also in the later incarnations. Indeed, thus, the syllable Om only is used to mean the Brahman, the beyond, and so on.
एकोऽपि निर्विशेषोऽपि चतुर्धा व्यवहारभाक्। यस्तं वन्दे चिदात्मानं विष्णुं विश्वादिरूपिणम्॥
eko'pi nirviśeṣo'pi caturdhā vyavahārabhāk। yaṃ taṃ vande cidātmānaṃ viṣṇuṃ viśvādirūpiṇam॥
[एकः (ekaḥ) - one; अपि (api) - even; निर्विशेषः (nirviśeṣaḥ) - without distinction; अपि (api) - even; चतुर्धा (caturdhā) - in four ways; व्यवहारभाक् (vyavahārabhāk) - engaged in activity; यः (yaḥ) - who; तम् (tam) - him; वन्दे (vande) - I bow; चित्-आत्मानम् (cid-ātmānam) - conscious Ātmān; विष्णुम् (viṣṇum) - Viṣṇu; विश्व-आदि-रूपिणम् (viśva-ādi-rūpiṇam) - having the form of Vishwa and others;]
Though He is one and without distinction, He is engaged in fourfold activities. I bow to that conscious Ātmān, Lord Viṣṇu, who has the form of Vishwa and others.
॥ इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितं माण्डूक्योपनिषद्भाष्यं समाप्तम् ॥
॥ iti śrīmad-ānanda-tīrtha-bhagavat-pāda-ācārya-viracitaṃ māṇḍūkya-upaniṣad-bhāṣyaṃ samāptam ॥
[इति (iti) - thus; श्रीमद् (śrīmad) - venerable; आनन्दतीर्थ (ānanda-tīrtha) - Ānanda Tīrtha; भगवत् (bhagavat) - divine; पाद (pāda) - feet; आचार्य (ācārya) - teacher; विरचितं (viracitaṃ) - composed; माण्डूक्य (māṇḍūkya) - Māṇḍūkya; उपनिषद् (upaniṣad) - Upaniṣad; भाष्यं (bhāṣyaṃ) - commentary; समाप्तम् (samāptam) - completed;]
Thus ends the Māṇḍūkya Upaniṣad commentary composed by the revered Ānanda Tīrtha, also known as Madhvacharya.
॥ इति चतुर्थः खण्डः ॥
॥ iti caturthaḥ khaṇḍaḥ ॥
[इति (iti) - thus; चतुर्थः (caturthaḥ) - fourth; खण्डः (khaṇḍaḥ) - section;]
Thus ends the fourth section.
॥ इति श्रीमाण्डूक्योपनिषत् समाप्ता॥
॥ iti śrī-māṇḍūkyopaniṣat samāptā॥
[इति (iti) - thus; श्री (śrī) - auspicious; माण्डूक्य (māṇḍūkya) - Māṇḍūkya; उपनिषत् (upaniṣat) - Upaniṣad; समाप्ता (samāptā) - ended;]
Thus ends the auspicious Māṇḍūkya Upaniṣad.
