1. Mandukya Upanishad
Text
Verse १
ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं भवद् भविष्यदिति सर्वमोङ्कार एव।यच्चान्यत् त्रिकालातीतं तदप्योङ्कार एव ॥
omityetadakṣaramidaṁ sarvaṁ tasyopavyākhyānaṁ bhūtaṁ bhavad bhaviṣyaditi sarvamoṅkāra eva|yaccānyat trikālātītaṁ tadapyoṅkāra eva ||
OM is this imperishable Word, OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM. ओम् इति - om iti - OM is | एतत् - etat - this | अक्षरम् - akṣaram - imperishable Word | इदम् सर्वम् - idam sarvam - (OM is) the Universe and all this is | तस्य उपव्याक्षानम् - tasya upavyākṣānam - the exposition of OM | भूतम् - bhūtam - the past | भवत् - bhavat - the present | भविष्यत् इति - bhaviṣyat iti - and the future | सर्वम् - sarvam - all that was, all that is, all that will be | ओङ्कारः एव - oṅkāraḥ eva - is OM | अन्यत् च - anyat ca - likewise all else | यत् त्रिकालातीतम् - yat trikālātītam - that may exist beyond the bounds of Time | तत् अपि - tat api - that too | ओङ्कारः एव - oṅkāraḥ eva - is OM | 1. All this is the letter Om. A vivid explanation of this (is begun). All that is past, present, and future is but Om. Whatever transcends the three periods of time, too, is Om.
'ओम्' ही है यह 'अक्षर-शब्द', 'ओम्' ही सशृण 'विश्व' है और यह 'ओम्' की ही व्याख्या है! भूत, वर्तमान तथा भविष्य अर्थात् जो कुछ था, जो कुछ है तथा जो कुछ होगा, वह 'ओम्' है। इसी प्रकार 'काल' (त्रिकाल) की सीमा से परे जो कुछ भी हो सकता है वह भी 'ओम्' ही है।
Verse २
सर्वं ह्येतद् ब्रह्म अयमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ॥
sarvaṁ hyetad brahma ayamātmā brahma so'yamātmā catuṣpāt ||
All this Universe is the Eternal Brahman, this Self is the Eternal, and एतत् सर्वम् हि - etat sarvam hi - all this Universe is | ब्रह्म - brahma - the Eternal Brahman | सः अयम् आत्मा - saḥ ayam ātmā - this Self is the Eternal | चतुष्पात् - catuṣpāt - the Self is fourfold | 2. All this is certainly Brahman. This Self is Brahman. This Self, as such, is possessed of four quarters.
यह सम्पूर्ण 'विश्व' 'शाश्वत-ब्रह्म' ही है यह 'आत्मा' 'ब्रह्म' हैं एवं 'आत्मा' चतुर्विध है, इसके चार पाद हैं।
Verse ३
जागरितस्थानो बहिःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग् वैश्वानरः प्रथमः पादः ॥
jāgaritasthāno bahiḥprajñaḥ saptāṅga ekonaviṁśatimukhaḥ sthūlabhug vaiśvānaraḥ prathamaḥ pādaḥ ||
He whose place is the wakefulness, who is wise of the outward, who has seven limbs, to whom there are nineteen doors, who feeleth and enjoyeth gross objects, Vaiswanara, the Universal Male, He is the first. जागरितस्थानः - jāgaritasthānaḥ - he whose place is the wakefulness | वाहिःप्रज्ञः - vāhiḥprajñaḥ - who is wise of the outward | सप्ताङ्गः - saptāṅgaḥ - who has seven limbs | एकोनविंशतिमुखः - ekonaviṁśatimukhaḥ - to whom there are nineteen doors | स्थूलभुक् - sthūlabhuk - who feeleth and enjoyeth gross objects | वैश्वानरः - vaiśvānaraḥ - Vaiswanara, the Universal Male | प्रथमः पादः - prathamaḥ pādaḥ - he is the first | 3. (The Self) seated in the waking state and called Vaisvanara who, possessed of the consciousness of the exterior, and seven limbs and nineteen mouths, enjoys the gross objects, is the first quarter.
जाग्रत्-अवस्था जिसका स्थान है, जो बहिर्गत जगत् का ज्ञाता है, जो सात अगोंवाला है, जिसके लिए उत्रीस द्वार हैं, जो स्थूल पदार्थों की रसानुभूति करता है, 'वैश्वानर' अर्थात् 'विश्व-पुरुष', 'वह' है प्रथम पाद।
Verse ४
स्वप्नस्थानोऽन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक् तैजसो द्वितीयः पादः ॥
svapnasthāno'ntaḥprajñaḥ saptāṅga ekonaviṁśatimukhaḥ praviviktabhuk taijaso dvitīyaḥ pādaḥ ||
He whose place is the dream, who is wise of the inward, who has seven limbs, to whom there are nineteen doors, who feeleth and enjoyeth subtle objects, Taijasa, the Inhabitant in Luminous Mind, He is the second. स्वप्नस्थानः - svapnasthānaḥ - he whose place is the dream | अन्तःप्रज्ञः - antaḥprajñaḥ - who is wise of the inward | सप्ताङ्गः - saptāṅgaḥ - who has seven limbs | एकोनविंशतिमुखः - ekonaviṁśatimukhaḥ - to whom there are nineteen doors | प्रविविक्तभुक् - praviviktabhuk - who feeleth and enjoyeth subtle objects | तैजसः - taijasaḥ - Taijasa, the Inhabitant in Luminous Mind | द्वितीयः पादः - dvitīyaḥ pādaḥ - he is the second | 4. (The Self) seated in the state of dream and called Taijasa who, possessed of the consciousness of the interior, and seven limbs and nineteen mouths, enjoys the subtle objects, is the second quarter.
स्वप्नावस्था जिसका स्थान है, जो अन्तर्जगत् का ज्ञाता है, जो सात अगोंवाला है, जिसके लिए उत्रीस द्वार हैं, जो सूक्ष्म पदार्थों की रसानुभूति करता है, 'तेजस' अर्थात् 'तेजोमय मन' में 'निवास करने वाला', 'वह' द्वितीय पाद है।
Verse ५
यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्।सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ॥
yatra supto na kañcana kāmaṁ kāmayate na kañcana svapnaṁ paśyati tat suṣuptam |suṣuptasthāna ekībhūtaḥ prajñānaghana evānandamayo hyānandabhuk cetomukhaḥ prājñastṛtīyaḥ pādaḥ ||
When one sleepeth and yearneth not with any desire, nor seeth any dream, that is the perfect slumber. He whose place is the perfect slumber, who is become Oneness, who is wisdom gathered into itself, who is made of mere delight, who enjoyeth delight unrelated, to whom conscious mind is the door, Prajna, the Lord of Wisdom, He is the third. यत्र - yatra - when | सुप्तः - suptaḥ - sleepeth | कञ्चन - kañcana - one | कामम् - kāmam - any desire | न कामयते - na kāmayate - yearneth not with | कञ्चन - kañcana - one | स्वप्नम् - svapnam - any dream | न पश्यति - na paśyati - nor seeth | तत् सुषुप्तम् - tat suṣuptam - that is the perfect slumber | सुषुप्तस्थानः - suṣuptasthānaḥ - he whose place is the perfect slumber | एकीभूतः - ekībhūtaḥ - who is become Oneness | प्रज्ञानघनः एव - prajñānaghanaḥ eva - who is wisdom gathered into itself | आनन्दमयः हि - ānandamayaḥ hi - who is made of mere delight | आनन्दभुक् - ānandabhuk - who enjoyeth delight unrelated | चेतोमुखः - cetomukhaḥ - to whom conscious mind is the door | प्राज्ञः - prājñaḥ - Prajna, the Lord of Wisdom | तृतीयः पादः - tṛtīyaḥ pādaḥ - he is the third | 5. Where the sleeper desires not a thing of enjoyment and sees not any dream, that state is deep sleep. (The Self) seated in the state of deep sleep and called Prajna, in whom everything is unified, who is dense with consciousness, who is full of bliss, who is certainly the enjoyer of bliss, and who is the door to the knowledge (of the preceding two states), is the third quarter.
जब कोई सोता है तथा किसी भी कामना की अभिलाषा नहीं करता, न किसी स्वप्न को देखता है, वह है पूर्ण सुषुप्तावस्था। सुषुप्ति जिसका स्थान है, जो 'एकीभूत' हो गया है, जो प्रज्ञानघन अर्थात् स्वयं में घनीभूत प्रज्ञा है जो केवल आनन्दमय है, जो निरपेक्ष आनन्द का रसास्वाद करता है, सचेतन मन जिसके लिए द्वार है 'प्राज्ञ' 'प्रज्ञा का ईश', 'वह' तृतीय पाद है।
Verse ६
एष सर्वेश्वरः एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥
eṣa sarveśvaraḥ eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām ||
This is the Almighty, this is the Omniscient, this is the Inner Soul, this is the Womb of the Universe, this is the Birth and Destruction of creatures. एषः सर्वेश्वरः - eṣaḥ sarveśvaraḥ - this is the Almighty | एषः सर्वज्ञः - eṣaḥ sarvajñaḥ - this is the Omniscient | एषः अन्तर्यामी - eṣaḥ antaryāmī - this is the Inner Soul | एषः सर्वस्य - eṣaḥ sarvasya - of the Universe | योनिः हि - yoniḥ hi - this is the Womb | भूतानाम् - bhūtānām - of creatures | प्रभवाप्ययौ - prabhavāpyayau - this is the Birth and Destruction | 6. This is the Lord of all; this is omniscient; this is the in-dwelling controller (of all); this is the source and indeed the origin and dissolution of all beings.
यह 'सर्वेश्वर' है, यह 'सर्वज्ञ' है, यह है 'अन्तरात्मा'-अन्तर्यामी, यह समस्त विश्व की 'योनि' अर्थात् जन्म देने वाला 'गर्भ' है, यह समस्त प्राणियों की 'उत्पत्ति' एवं उनका 'प्रलय' है।
Verse ७
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्।अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥
nāntaḥprajñaṁ na bahiṣprajñaṁ nobhayataḥprajñaṁ na prajñānaghanaṁ na prajñaṁ nāprajñam|adṛṣṭamavyavahāryamagrāhyamalakṣaṇamacintyamavyapadeśyamekātmapratyayasāraṁ prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ ||
He who is neither inward wise, nor outward wise, nor both inward and outward wise, nor wisdom self gathered, nor possessed of wisdom, nor unpossessed of wisdom, He Who is unseen and incommunicable, unseizable, featureless, unthinkable, and unnameable,Whose essentiality is awareness of the Self in its single existence, in Whom all phenomena dissolve, Who is Calm, Who is Good, Who is the One than Whom there is no other, Him they deem the fourth; He is the Self, He is the object of Knowledge. न अन्तः प्रज्ञम् - na antaḥ prajñam - he who is neither inward wise | न वहिः प्रज्ञम् - na vahiḥ prajñam - nor outward wise | न उभयतः प्रज्ञम् - na ubhayataḥ prajñam - nor both inward and outward wise | न प्रज्ञानधनम् - na prajñānadhanam - nor wisdom self gathered | न प्रज्ञम् - na prajñam - nor possessed of wisdom | न अप्रज्ञम् - na aprajñam - nor unpossessed of wisdom | अदृष्टम् - adṛṣṭam - he who is unseen | अव्यवहार्यम् - avyavahāryam - incommunicable | अग्राह्यम् - agrāhyam - unseizable | अलक्षणम् - alakṣaṇam - featureless | अचिन्त्यम् - acintyam - unthinkable | अव्यपदेश्यम् - avyapadeśyam - unnameable | एकात्मप्रत्यसारम् - ekātmapratyasāram - whose essentiality is awareness of the Self in its single existence | प्रपञ्चोपशमम् - prapañcopaśamam - in whom all phenomena dissolve | शान्तम् - śāntam - who is Calm | शिवम् - śivam - who is Good | अद्वैतम् - advaitam - who is the One than whom there is no other | चतुर्थम् - caturtham - the fourth | मन्यन्ते - manyante - him they deem | सः आत्मा - saḥ ātmā - he is the Self | सः विज्ञेयः - saḥ vijñeyaḥ - he is the object of Knowledge | 7. The Fourth is thought of as that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor dense with consciousness, nor simple consciousness, nor unconsciousness, which is unseen, actionless, incomprehensible, un-inferable, unthinkable, indescribable, whose proof consists in the identity of the Self (in all states), in which all phenomena come to a cessation, and which is unchanging, auspicious, and non-dual. That is the Self; that is to be known.
वह न अन्तःप्रज्ञ है न बहिष्प्रज्ञ है, न उभय-प्रज्ञ अर्थात् अन्तः एवं बहिष्प्रज्ञ एक साथ है, न वह प्रज्ञान-घन है, न प्रज्ञ (ज्ञाता) है, न अप्रज्ञ (अज्ञाता)। वह जो अदृष्ट है, अव्यवहार्य है, अग्राह्य है, अलक्षण है, अचिन्त्य है, अव्यपदेश्य अर्थात् अनिर्देश्य है, 'आत्मा' के ऐकान्तिक अस्तित्व का बोध ही जिसका सार है, 'जिसमें' समस्त प्रपञ्चात्मक जगत् का विलय हो जाता है, जो 'पूर्ण शान्त' है, जो 'शिवम्' है-मंगलकारी है, और जो 'अद्वैत' है, 'उसे' ही चतुर्थ (पाद) माना जाता है; 'वही' है 'आत्मा', एकमात्र 'वही' 'विज्ञेय' (जानने योग्य तत्त्व) है।
Verse ८
सोऽयमात्माध्यक्षरमोङ्कारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ॥
so'yamātmādhyakṣaramoṅkāro'dhimātraṁ pādā mātrā mātrāśca pādā akāra ukāro makāra iti ||
Now this the Self, as to the imperishable Word, is OM; and as to the letters, His parts are the letters and the letters are His parts, namely, A U M. सः अयम् आत्मा - saḥ ayam ātmā - this the Self | अध्यक्षरम् - adhyakṣaram - as to the imperishable Word | ओङ्कारः - oṅkāraḥ - is OM | अधिमात्रम् - adhimātram - as to the letters M | पादाः मात्राः - pādāḥ māatrāḥ - his parts are the letters | मात्राः च - mātrāḥ ca - the letters are His parts | अकारः उकारः मकारः इति - akāraḥ ukāraḥ makāraḥ iti - namely, A U M | 8. That same Self, from the point of view of the syllable, is Om, and viewed from the stand point of the letters, the quarters are the letters, and the letters are the quarters. The letters are a, u and m.
अथ, यह है 'आत्मा', और 'अक्षर-शब्द' है 'ओम्'; और 'उसके' पाद (अंश) हैं उसके वर्णाक्षर, तथा वर्णाक्षर हैं 'उसके' पादांश-'अकार', 'उकार' तथा 'मकार'।
Verse ९
जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्रा।आप्तेरादिमत्वाद् वा आप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद ॥
jāgaritasthāno vaiśvānaro'kāraḥ prathamā mātrā|āpterādimatvād vā āpnoti ha vai sarvān kāmānādiśca bhavati ya evaṁ veda ||
The Waker, Vaiswanara, the Universal Male, He is A, the first letter, because of Initiality and Pervasiveness; he that knoweth Him for such pervadeth and attaineth all his desires; he becometh the source and first. जागरितस्थानः - jāgaritasthānaḥ - the Waker | वैश्वानरः - vaiśvānaraḥ - Vaiswanara, the Universal Male | अकारः - akāraḥ - he is A | प्रथमा मात्रा - prathamā mātrā - the first letter | आप्तेः - āpteḥ - because of Pervasiveness | आदिमत्वात् वा - ādimatvāt vā - and Initiality | यः एवम् वेद - yaḥ evam veda - that knoweth Him for such | सः ह वै - saḥ ha vai - he | सर्वान् कामान् - sarvān kāmān - all his desires | आप्नोति - āpnoti - pervadeth and attaineth | आदि च भवति - ādi ca bhavati - he becometh the source and first | 9. Vaisvanara seated in the waking state is the first letter a, owing to its all-pervasiveness or being the first. He who knows thus verily accomplishes all longings and becomes the first.
जागरित-अवस्थावाला, 'वैश्वानरः'-वैश्व-पुरुष', अपने 'आदित्व' एवं 'व्यापकता' के कारण 'वह' है 'अकार', प्रथम वर्णाक्षर; जो 'उसे' इस प्रकार जानता है वह सर्वव्याप्त हो जाता है तथा अपनी समस्त कामनाओं को प्राप्त करता है; वह स्वयं 'आदि'-उत्स एवं आरम्भ-बन जाता है।
Verse १०
स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रा उत्कर्षादुभयत्वाद् वा उत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित् कुले भवति य एवं वेद ॥
svapnasthānastaijasa ukāro dvitīyā mātrā utkarṣādubhayatvād vā utkarṣati ha vai jñānasantatiṁ samānaśca bhavati nāsyābrahmavit kule bhavati ya evaṁ veda ||
The Dreamer, Taijasa, the Inhabitant in Luminous Mind, He is U, the second letter, because of Advance and Centrality; he that knoweth Him for such, advanceth the bounds of his knowledge and riseth above difference; nor of his seed is any born that knoweth not the Eternal. स्वप्नस्थानः - svapnasthānaḥ - the Dreamer | तैजसः - taijasaḥ - Taijasa, the Inhabitant in Luminous Mind | उकारः - ukāraḥ - He is U | द्वितीया मात्रा - dvitīyā mātrā - the second letter | उत्कर्षात् - utkarṣāt - because of Advance | उभयत्वात् वा - ubhayatvāt vā - and Centrality | यः एवम् वेद - yaḥ evam veda - he that knoweth Him for such | ज्ञानसन्ततिम् - jñānasantatim - the bounds of his knowledge | उतर्षति - utarṣati - advanceth | समानः भवति - samānaḥ bhavati - and riseth above difference | अस्य कुले - asya kule - in his family | अब्रह्मवित् - abrahmavit - that knoweth not the Eternal | न भवति - na bhavati - none takes birth | 10. Taijasa seated in the dream is u, the second letter (of Om), owing to the similarity of excellence or intermediate position. He who knows thus verily advances the bounds of his knowledge and becomes equal (to all) and none who is not a knower of Brahman is born in his family.
स्वप्न-अवस्थावाला, 'तेजस'--'तेजोमय मन में निवास करने वाला'-अपनी 'श्रेष्ठता' (उत्कर्ष) एवं 'मध्यमावस्था' (उभयत्व) के कारण 'वह' है 'उकार', द्वितीय वर्णाक्षर; जो 'उसे' इस प्रकार जानता है वह अपने ज्ञान की सीमाओं का उत्कर्ष करता (अभी बढ़ाता) है तथा असमानताओं से ऊपर उठ जाता है; ऐसे व्यक्ति के कुल में उसके वीर्य से उत्पन्न सन्तति 'अब्रह्मविद्' (ब्रह्म को न जानने वाली) नहीं होती।
Verse ११
सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ॥
suṣuptasthānaḥ prājño makārastṛtīyā mātrā miterapītervā minoti ha vā idaṁ sarvamapītiśca bhavati ya evaṁ veda ||
The Sleeper, Prajna, the Lord of Wisdom, He is M, the third letter, because of Measure and Finality; he that knoweth Him for such measureth with himself the Universe and becometh the departure into the Eternal. सुषुप्तस्थानः - suṣuptasthānaḥ - the Sleeper | प्राज्ञः - prājñaḥ - Prajna, the Lord of Wisdom | तृतीया मात्रा - tṛtīyā mātrā - the third letter | मकारः - makāraḥ - he is M | मितेः - miteḥ - because of Measure | अपीतेः वा - apīteḥ vā - and Finality | यः एवम् ह वेद - yaḥ evam ha veda - he that knoweth Him for such | इदम् वै - idam vai - the Universe | मिनोति - minoti - measureth with himself | अपीतिः च भवति - apītiḥ ca bhavati - and becometh the departure into the Eternal | 11. Prajna seated in the state of deep sleep is m, the third letter (of Om), because of his being the measure or the entity wherein all become absorbed. He who knows thus measures all this and absorbs all.
सुषुप्त-अवस्थावाला, 'प्राज्ञ'-'प्रज्ञा का ईश्वर' मापने के कारण तथा 'अन्तिमावस्था' के कारण, 'वह' है 'मकार', तृतीय वर्णाक्षर; जो 'उसे' इस प्रकार जानता है वह अपने साथ सम्पूर्ण 'विश्व' को माप लेता है एवं 'ब्रह्म' में लीन हो जाता है।
Verse १२
अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोङ्कार आत्मैव संविशत्यात्मनात्मानं य एवं वेद य एवं वेद ॥
amātraścaturtho'vyavahāryaḥ prapañcopaśamaḥ śivo'dvaita evamoṅkāra ātmaiva saṁviśatyātmanātmānaṁ ya evaṁ veda ya evaṁ veda ||
Letterless is the fourth, the Incommunicable, the end of phenomena, the Good, the One than Whom there is no other; thus is OM. He that knoweth is the Self and entereth by his self into the Self, he that knoweth, he that knoweth. अमात्रः - amātraḥ - letterless | अव्यवहार्यः - avyavahāryaḥ - the Incommunicable | प्रपञ्चोपशमः - prapañcopaśamaḥ - the end of phenomena | शिवः - śivaḥ - the Good | अद्वैतः - advaitaḥ - the One than Whom there is no other | चतुर्थः - caturthaḥ - is the fourth | एवम् ओंकारः - evam oṁkāraḥ - thus is OM | आत्मा एव - ātmā eva - the Self | आत्मना - ātmanā - by his self | आत्मानम् - ātmānam - into the Self | संविशति - saṁviśati - entereth | 12. That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
चतुर्थ है 'अवर्णाक्षर' (अमात्रा), 'अव्यवहार्य', इस (सृष्टि) प्रपञ्च का उपशम अर्थात् अन्त, परम मंगलकारी-'शिव', 'अद्वैत' (अद्वितीय) ऐसा है 'ओम्'। 'आत्मा' ही आत्मा के द्वारा 'आत्मा' में प्रवेश करके 'आत्मा' को जानता है, जो यह जानता है, वही यह जानता है।