The Mandukya Upanishad – Invocation and
Verses
Divine Life
Society Publication: Invocation
and verses - The Mandukya Upanishad by Swami Krishnananda
The Mandukya Upanishad
by Swami Krishnananda
Invocation
Om! Bhadram karnebhih s'rnuyāma devāh
bhadram pasyemākṣabhiryajatrāh
sthirairangaistushtuvam sastanūbhir
vyaśema devahitam yadāyuh
svasti na indro vriddhaśravāh
svasti nah pūṣhā viśvavedāh
svasti nastārkṣyo ariṣtanemih
svasti no brihaspatirdadhātu
Om śāntih; śāntih; śāntih
bhadram pasyemākṣabhiryajatrāh
sthirairangaistushtuvam sastanūbhir
vyaśema devahitam yadāyuh
svasti na indro vriddhaśravāh
svasti nah pūṣhā viśvavedāh
svasti nastārkṣyo ariṣtanemih
svasti no brihaspatirdadhātu
Om śāntih; śāntih; śāntih
"Om. Shining
Ones! May we hear through our ears what is auspicious; Ye, fit to be
worshipped! May we see with our eyes what is auspicious; May we, endowed with
body strong with limbs, offering praise, complete the full span of life
bestowed upon us by the divine beings; May Indra, of enhanced fame, be
auspicious unto us; May Pushan, who is all-knowing, be auspicious unto us; May
Tarkshya, who is the destroyer of all evils, be auspicious unto us; May
Brihaspati bestow upon us auspiciousness!
Om. Peace! Peace!
Peace!
Verses
aum ity etad akṣaram idam sarvam, tasyopavyākhyānam
bhūtam bhavad bhaviṣyad iti sarvam auṁkāra eva
yac cānyat trikālātītaṁ tad apy auṁkāra eva.
bhūtam bhavad bhaviṣyad iti sarvam auṁkāra eva
yac cānyat trikālātītaṁ tad apy auṁkāra eva.
1. OM! – This
Imperishable Word is the whole of this visible universe. Its explanation is as
follows: What has become, what is becoming, what will become, – verily, all of
this is OM. And what is beyond these three states of the world of time, – that
too, verily, is OM.
sarvaṁ hy etad brahma, ayam ātmā brahma
so’yam ātmā catuṣ-pāt.
so’yam ātmā catuṣ-pāt.
jāgarita sthāno bahiṣ-prajñaḥ saptāṅga
ekonaviṁśati-mukhaḥ sthūla-bhug vaiśvānaraḥprathamaḥ pādah.
3. The first
quarter is Vaiśvānara. Its field is the
waking state. Its consciousness is outward-turned. It is seven-limbed and
nineteen-mouthed. It enjoys gross objects.
svapna-sthāno’ntaḥ-prajñaḥ saptāṅga ekonavimśati-mukhaḥ
pravivikta-bhuk taijaso dvītiyaḥ pādah.
4. The second
quarter is taijasa. Its field is the dream state. Its consciousness is
inward-turned. It is seven-limbed and nineteen-mouthed. It enjoys subtle
objects.
yatra supto na kaṁ cana kāmaṁ kāmayate
na kaṁ cana svapnam paśyati tat suṣuptam
suṣupta-sthāna ekī-bhūtaḥ prajñānā-ghana evānanda-mayo
hy ānanda-bhuk ceto-mukhaḥ prājñas tṛtīyaḥ pādah.
suṣupta-sthāna ekī-bhūtaḥ prajñānā-ghana evānanda-mayo
hy ānanda-bhuk ceto-mukhaḥ prājñas tṛtīyaḥ pādah.
5. The third
quarter is prājña, where one asleep neither
desires anything nor beholds any dream: that is deep sleep. In this field of
dreamless sleep, one becomes undivided, an undifferentiated mass of
consciousness, consisting of bliss and feeding on bliss. His mouth is
consciousness.
eṣa sarveśvaraḥ eṣa sarvajñaḥ, eṣo’ntāryami eṣa
yoniḥ sarvasya prabhavāpyayau hi bhūtānām.
6. This is the
Lord of All; the Omniscient; the Indwelling Controller; the Source of All. This
is the beginning and end of all beings.
nāntaḥ-prajñam, na bahiṣ prajñam, nobhayataḥ-prajñam
na prajnañā-ghanam, na prajñam, nāprajñam;
adṛṣtam, avyavahārayam, agrāhyam, alakṣaṇam,
acintyam, avyapadeśyam, ekātma-pratyaya-sāram,
prapañcopaśamam, śāntam, śivam, advaitam,
caturtham manyante, sa ātmā, sa vijñeyaḥ.
na prajnañā-ghanam, na prajñam, nāprajñam;
adṛṣtam, avyavahārayam, agrāhyam, alakṣaṇam,
acintyam, avyapadeśyam, ekātma-pratyaya-sāram,
prapañcopaśamam, śāntam, śivam, advaitam,
caturtham manyante, sa ātmā, sa vijñeyaḥ.
7. That is known
as the fourth quarter: neither inward-turned nor outward-turned consciousness,
nor the two together; not an indifferentiated mass of consciousness; neither
knowing, nor unknowing; invisible, ineffable, intangible, devoid of
characteristics, inconceivable, indefinable, its sole essence being the
consciousness of its own Self; the coming to rest of all relative existence;
utterly quiet; peaceful; blissful: without a second: this is the Ātman, the Self; this is to be realised.
so’yam ātmādhyakṣaram auṁkaro’dhimātram pādā mātrā
mātrāś ca pādā akāra ukāra makāra iti.
8. This identical Ātman, or Self, in the realm of sound is the
syllable OM, the above described four quarters of the Self being identical with
the components of the syllable, and the components of the syllable being
identical with the four quarters of the Self. The components of the Syllable
are A, U, M.
jāgarita-sthāno vaiśvānaro’kāraḥ prathamā
mātrā’pter ādimattvād vā’pnoti ha vai
sarvān kāmān ādiś ca bhavati ya evaṁ veda.
sarvān kāmān ādiś ca bhavati ya evaṁ veda.
9. Vaiśvānara, whose
field is the waking state, is the first sound, A, because this encompasses all,
and because it is the first. He who knows thus, encompasses all desirable
objects; he becomes the first.
svapna-sthānas taijasa ukāro dvitīyā
mātrotkarṣāt ubhayatvādvotkarṣati ha vai
jñāna-saṁtatiṁ samānaś ca bhavati
nāsyābrahma-vit-kule bhavati ya evam veda.
mātrotkarṣāt ubhayatvādvotkarṣati ha vai
jñāna-saṁtatiṁ samānaś ca bhavati
nāsyābrahma-vit-kule bhavati ya evam veda.
10. Taijasa, whose field is the dream state, is the
second sound, U, because this is an excellence, and contains the qualities of
the other two. He who knows thus, exalts the flow of knowledge and becomes
equalised; in his family there will be born no one ignorant of Brahman.
suṣupta-sthānaḥ prājño makāras tṛtīya mātrā
miter apīter vā minoti ha vā idaṁ
sarvam apītiś ca bhavati ya evaṁ veda.
miter apīter vā minoti ha vā idaṁ
sarvam apītiś ca bhavati ya evaṁ veda.
11.Prājña, whose field is deep sleep, is the third
sound, M, because this is the measure, and that into which all enters. He who
knows thus, measures all and becomes all.
amātraś caturtho’vyavahāryaḥ prapañcopaśamaḥ sivo’dvaita
evam auṁkāra ātmaiva, saṁviśaty ātmanā’tmānaṁ ya evaṁ
veda ya evaṁ veda.
evam auṁkāra ātmaiva, saṁviśaty ātmanā’tmānaṁ ya evaṁ
veda ya evaṁ veda.
12. The fourth is
soundless: unutterable, a quieting down of all relative manifestations,
blissful, peaceful, non-dual. Thus, OM is the
Ātman, verily. He who knows thus, merges his self in the Self; – yea, he
who knows thus.
Om śantih; śantih; śantih
Om Peace! Peace! Peace!
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