THE MANDUKYA UPANISHAD

CONTRIBUTED BY

VIJAYA RAMKUMAR AND
N.KRISHNASWAMY

INTRODUCTION

      The Mandukya Upanishad, so called, probably after a seer by the name of Mandukha, belongs to the Atharva Veda. It is a very short Upanishad, comprised of just 12 stanzas. Yet, within this short compass, it analyses the whole spectrum of consciousness, in terms of the the three states of mind that everyone experiences, viz. the states of wakefuless, of dream and of deep sleep. It then points to the Atman or the Brahman as the ultimate source which manifests as the individual and his consciousness or the Universe and its laws. The identity of the Atman and the Brahman is proclaimed in this Upanishad in one of the Mahavakyas or Great Sayings of the Vedas, Ayam Atma Brahma, or, This Atma is That Brahman. The terse brevity of this Upanishad, epitomising this central core of the Upanishadic teaching, led to its being chosen for a detailed commentary, not only by Sankara but even earlier, by his preceptor's preceptor, Gaudapada. Indeed, a study of Gaudapada'a Mandukya Karika is considered an important aid    to a full understanding of the Mandukya Upanishad.

ØOOÎf\ÀÙOOEÔO¢ÓOÝOdqEÖr¬ ÜOO¢ÓÏO ÔOOZ:   PEACE  INVOCATION
` Bd#|    kNI¢B:    S¦N¤yam    dEva:    Bd#|    pÜyEmaX¢ByIjæOa: ,
¢ÞTrWr|HWÞt¤¾¤va|sÞtn¥¢B: ÛySEm    dEv¢ht|    yday¤:
Þv¢Þt    n    iÓd#aE    v¦¼½va:    sv¢Þt    n:    p¥xa    ¢vávEda:
Þv¢Þt    nÞtaßya©I    A¢r¾nE¢m:    Þv¢Þt    naE    b¦hÞp¢tdIDat¤

                `    Sa¢Ót:         Sa¢Ót:    .       Sa¢Ót:

×Od#|

auspicious

kÎOER¢×O:

with ears

ÜO¦ÎO¤ÙOOØO

may we hear

dEÛOO:

gods

×Od#|

auspicious

ÔOÜÙOEØO

may we see

AßO¢×O:

with eyes

ÙOÇOæOO:

while performing sacrifices

¢ÞÐOrW:

steady

AÄñW:

limbs

ÏO¤¾[ÛOO|

praising

ÞOÞÏOÓO¥¢×O:

with body

ÛÙOÜOEØO

enjoy

dEÛO¢hÏO|

conducive to the gods

ÙOÏO¯

which

AOÙO¤:

life

ÓO:

for us

iÓd#:

Indra

ÛO¦¼½ÛOO:

of long standing fame

ÞÛO¢ÞÏO

prosperity

ÓO:

for us

ÔO¥ÝOO:

nourisher of the world

¢ÛOáÛOEdO:

all-knowing

ÞÛO¢ÞÏO

auspiciousness

ÓO:

for us

ÏOOr"ßÙO:

Garuda (vehicle of Lord Vishnu)

A¢r¾ÓOE¢ØO:

annihilator of evil

ÞÛO¢ÞÏO

prosperity

ÓO:

for us

ÖO#hÞÔO¢ÏO:

the preceptor of the celestials

dÒOOÏO¤

bestow

Om! O! Gods! May our ears hear what is auspicious; may our eyes see what is auspicious ; O! You who are worthy of our adoration ! May we, happily and in good health, live the lives allotted to us by the gods, singing your praise.
May Indra, of everlasting fame, ensure for us prosperity. May the nourisher of wealth and all- knowing god of earth (Pusa) give unto us what is beneficial. May the Lord of swift movements (Garuda) and queller of all evil be benign to us. May the preceptor of the celestials (Brhaspati) confer on us all that is auspicious.


                   Om    Peace    Peace    Peace
AOE¢ØOÏÙOEÏOdßOr¢ØOd| ÞOÛOR| ,   ÏOÞÙOOEÔOÛÙOOÁÙOOÓO| , ×O¥ÏO| ×OÛOdq×O¢ÛOÝÙO¢d¢ÏO ÞOÛORØOOEÄðOr eÛO
ÙOÅÅOOÓÙOÏO¯ ¢æOkOÚOOÏO£ÏO| ÏOdÔÙOOEÄðOr eÛO     /    1    /

AUM

i¢ÏO eÏOÏO¯

this

AßOrØO¯

imperishable

idØO¯

thisworld

ÞOÛORØO¯

all

ÏOÞÙO

its

uÔOÛÙOOÁÙOOÓOØO¯

clarification

×O¥ÏOØO¯

the past

×OÛOÏO¯

the present

×O¢ÛOÝÙOÏO¯

the future

i¢ÏO ÞOÛORØO¯

all

AOEÄðOr:

the AUM

eÛO

verily

ÙOÏO¯

what

ÅO

and

AÓÙOÏO¯

all others

¢æOkOÚOOÏO£ÏOØO¯

beyond the three divisions of time( past, present and future)

ÏOÏO¯

that

A¢ÔO

also

AOEÄðOr:

AUM

eÛO

truly

This entire world is comprised of the sound AUM. This sound embraces the past, the present and the future and truly AUM is beyond all time.
Comments :
Energy is the ultimate eternal entity constituting all that exists, and to us, it is symbolised by the sound OM.
eÏOÏO¯ ÞOÛOR| /EÏOdq ÖO#' AÙOØOOÏØOO ÖO#' , ÞOOE{ÙOØOOÏØOO ÅOÏO¤ÝÔOOÏO¯ / 2 /

eÏOÏO¯

this world

ÞOÛORØO¯

totally

¢h

ÖO#'

Brahman

AÙOØO¯

this

AOÏØOO

self

ÖO#'

is Brahman

ÞO:

that ( Brahman)

AÙOØO¯

this

AOÏØOO

the self

ÅOÏO¤ÝÔOOÏO¯

four aspects

Verily everything is Brahman. The self within is also Brahman. The Self has four aspects.

Comments :
Here we have the Mahavakya of the Atharva Veda that proclaims that the Eternal Reality behind all that we perceive is Brahman. Within us is the same Reality, we call the Atman or the Self. The Atman has four aspects.
ÇOOÂO¢rÏOÞÐOOÓOOE ÖO¢h:p#ÇÉO: ÞOÔÏOOÄñ ekOEÓO¢ÛO|ÜO¢ÏOØO¤ÁO: ÞÐO¥ÚO×O¤ÂO¯ÛOWáqOOÓOr: p#ÐOØO: ÔOOd: / 3 /

ÇOOÂO¢rÏOÞÐOOÓO:

the waking state

ÖO¢h:p#ÇÉO:

external consciousness

ÞOÔÏOOÄñ:

with seven limbs

ekOEÓO¢ÛO|ÜO¢ÏOØO¤ÁO:

of nineteen mouths (faculties)

ÞÐO¥ÚO×O¤kq

experiencer of gross objects

ÛOWáqOOÓOr:

(common to all men) the materialistic aspect

p#ÐOØO:

first

ÔOOd:

aspect

   The first aspect is Vaisvanara, or the materialistic state of wakefulness with external consciousness, experiencing gross objects with the aid of seven limbs and nineteen mouths (faculties).

Comments :
   All existence, whether considered on the macro scale of the Universe, or the micro scale of the individual, is a manifestation of the Brahman or the Atman. Existence is described using the symbolism of human body, in terms of :
(a) seven limbs : the head, eyes, breath, the trunk, lower organ, and
       the two feet, in the case of the individual; and correspondingly,
       the heaven, the sun, the air, the sky, water and the earth in the
       case of the Universe, which together make for physical Existence;
and
(b) nineteen faculties of the body : the five sensory organs, the five
      motor organs, the five pranas or vital energies, and the four
      aspects of the mind, that make for our consciousness of existence.
ÞÛOÔÓO:ÞÐOOÓOOE{ÓÏO:p#ÇÉO: ÞOÔÏOOÄñ ekOEÓO¢ÛO|ÜO¢ÏOØO¤ÁO:
¢p#¢ÛO¢ÛOÀÏO×O¤kq ÏOWÇOÞOOE ¢¹¢ÏOÙO: ÔOOd:     /    4    /

ÞÛOÔÓOÞÐOOÓO

the dreaming state

AÓÏO: p#ÇÉO:

internal consciousness

ÞOÔÏOOÄñ:

seven limbed

ekOEÓO¢ÛO|ÜO¢ÏOØO¤ÁO:

nineteen-mouthed

p#¢ÛO¢ÛOÀÏO×O¤kq

enjoying mental experiences

ÏOWÇOÞO:

the bright state

¢¹¢ÏOÙO:

the second

ÔOOd:

aspect

The second aspect is the Taijasa, or the bright state of dream. With cognition turned inwards and experiencing subtle objects through the seven limbs and nineteen mouths comprising the channels of experience.

Comments :
The second aspect of the Self, called Taijasa, is consciousness, in the state of dream, where we perceive an inner world of experience with the aid of inner faculties corresponding to the same external faculties, which enable us to experience the external world.

ÙOæO ÞO¤ÔÏOOE ÓO k|ÅOÓO kOØO| kOØOÙOÏOE , ÓO k|ÅOÓO ÞÛOÔÓO| ÔOÜÙO¢ÏO ,
ÏOÏO¯ ÞO¤ÝO¤ÔÏOØO¯ .
ÞO¤ÝO¤ÔÏOÞÐOOÓO ek£×O¥ÏO: p#ÇÉOOÓOÃOÓO eÛOOÓOÓdØOÙOOE /OÓOÓd×O¤kq
ÅOEÏOOEØO¤ÁO: p#OÇÉOÞÏO¦ÏO£ÙO: ÔOOd: / 5 /

ÙOæO

in which state

ÞO¤ÔÏO:

in deep asleep

ÓOk|ÅOÓO

not any

kOØOØO¯

desire

ÓO kOØOÙOÏOE

not desires

ÓO

k|ÅOÓO

any

ÞÛOÔÓOØO¯

dream

ÓO

ÔOÜÙO¢ÏO

sees

ÏOÏO¯

that

ÞO¤ÝO¤ÔÏOØO¯

state of deep sleep

ÞO¤ÝO¤ÔÏOÞÐOOÓO:

in deep sleep

ek£×O¥ÏO:

integrated experiences

p#ÇÉOOÓOÃOÓO:

cognition undefined

eÛO

alone

AOÓOÓdØOÙO

blissful

¢h

AOÓOÓd×O¤kq

enjoyer of bliss

ÅOEÏOOEØO¤ÁO:

channel of cognition

p#OÇÉO:

one who perceives

ÏO¦ÏO£ÙO:

the third

ÔOOd:

aspect

Deep sleep is the state where dream and desire are absent. This is
the third condition of cognition where experience is integrated and cognition becomes undefined, gives peace and forms the door to defined cognitions of the other states.

Comments :
The third aspect of the Self is consciousness in the state of deep
sleep, into which the other states merge, and from which they emerge. In this state, consciousness is not conditioned by the limitations that operate on the mind in the waking or the dream state.
eÝO ÞOÛOERáqOr eÝO ÞOÛORÇÉO eÝOOE{ÓÏOÙOORØÙOEÝO ÙOOE¢ÓO: ÞOÛORÞÙO p#×OÛOOÔÙOÙOOW ¢h ×O¥ÏOOÓOOØO¯ / 6 /

eÝO:

this

ÞOÛOERáqOr:

lord of all

eÝO:

this

ÞOÛORÇÉO:

Omniscient

eÝO:

this

AÓÏOÙOORØO£

the inner master

eÝO:

this

ÙOOE¢ÓO:

source

ÞOÛORÞÙO

of all

p#×OÛO:

origin

A¢ÔO

and

ÙOÙOOW

lapsing

¢h

verily

×O¥ÏOOÓOOØO¯

of all beings

ÓO

not

AÓÏO:p#ÇÉOØO¯

inwardly graspable

ÓO

nor

ÖO¢h:p#ÇÉOØO¯

outwardly capturable

ÓO u×OÙOÏO:p#ÇÉOØO¯

nor intelligible by both means

ÓO p#ÇÉOOÓOÃOÓOØO¯

not vague, dense knowledge

ÓO p#ÇÉOØO¯

not knowable in group

ÓO Ap#ÇÉOØO¯

not absence of knowledge

Ad]¾ØO¯

unseen

AÛÙOÛOhOÙORØO¯

having no relation

AÂO#O/ØO¯

uncapturable

AÚOßOÎOØO¯

non-deducible

A¢ÅOÓÏÙOØO¯

beyond comprehension

AÖÙOÔOdEÜÙOØO¯

beyond expanation

ekOÏØOp#ÏÙOÙOÞOOrØO¯

the essence of a single self cognition underlying all states

p#ÔOÉÅOOEÔOÜOØOØO¯

lapsing of everything into nought

ÜOOÓÏOØO¯

peaceful

¢ÜOÛOØO¯

auspicious

A¹WÏOØO¯

non-dual

ÅOÏO¤ÐORØO¯

the fourth

ØOÓÙOÓÏOE

deem

ÞO:

he ( Brahman )

AOÏØOO

the self

ÞO:

¢ÛOÇÉOEÙO:

to be known

The Fourth according to the wise is beyond cognition of any form whatever. It forms the very basis of cognition that is common to all states of consciousness. It is cognition at its purest, where it is not to be related to any phenomena or experience . It is the non-dual ultimate state of bliss. It is the Ultimate Self that has to be realised.
Comments :
But beyond the third aspect, is the fourth, the ultimate Self, from which derives all the states of consciousness, and their faculties of perception.
ÞOOE{ÙOØOOÏØOOÒÙOßOrØOOEÄðOrOE{¢ÒOØOOæO| ÔOOdO ØOOæOO ØOOæOOàqO ÔOOdO AkOr ukOrOE ØOkOr i¢ÏO / 8 /

ÞO: AÙOØO¯

this

AOÏØOO

the self

AÒÙOßOrØO¯

as a single syllable

AOEÄðOr:

AUM

A¢ÒOØOOæOØO¯

as parts

ÔOOdO:

quarters

ØOOæOO:

parts

ØOOæOO: ÅO

and parts

ÔOOdO:

are quarters

AkOr:

ukOr:

ØOkOr:

i¢ÏO

The Atman (the Self) is the same as AUM, when articulated as a single syllable. When AUM is seen as composed of parts, these parts must be
regarded as different aspects of the Atman and AUM is to be seen as composed
of the parts A, U and M.
Comments :
The symbolism of the sound AUM is explained by its representing the fourth state, that is the Self, and its component syllables, A, U and M representing the first three aspects of the Self.
ÇOOÂO¢rÏOÞÐOOÓOOE ÛOWáqOOÓOrOE{kOr: p#ÐOØOO ØOOæOO , AOÔÏOErO¢dØOÏÛOOdq ÛOO ,
AOÔÓOOE¢ÏO h ÛOW ÞOÛOORÓO¯ kOØOOÓOO¢dàqO ×OÛO¢ÏO ÙO eÛO| ÛOEd / 9 /

ÇOOÂO¢rÏOÞÐOOÓO:

in the waking state

ÛOWáqOOÓOr:

the Vaisvanara

AkOr:

is the letter A

p#ÐOØOO

the first

ØOOæOO

the part

AOÔÏOE:

being pervasive

AO¢dØOÏÛOOÏO¯

having a beginning

ÛOO

AOÔÓOOE¢ÏO

attains

h ÛOW

verily

ÞOÛOORÓO¯

all

kOØOOÓO¯

desired objects

AO¢d:

the first

ÅO

and

×OÛO¢ÏO

becomes

ÙO:

who

eÛOØO¯

thus

ÛOEd

knows

ÞO:

Vaisvanara, corresponding to the waking state is the letter A, the first part of AUM because both are pervasive and have a beginning. One who knows this, attains his desires and identifies with the first.

Comments :
The first syllable A, of the word AUM, corresponds to the first aspect, the Vaisvanara, just as it is the beginning of any explicit sound we make in the waking state. Thus it symbolises first physical manifestation.
ÞÛOÔÓOÞÐOOÓOÞÏOWÇOÞO ukOrOE ¢¹¢ÏOÙOO ØOOæOO , uÏkÝOORd[×OÙO ÏÛOOdq ÛOO ,
uÏkÝOR¢ÏO h ÛOW ÇÉOOÓOÞOÓÏO¢ÏO| ÞOØOOÓOàqO ×OÛO¢ÏO ; ÓOOÞÙOOÖO#'¢ÛOÏO¯
k[ÚOE ×OÛO¢ÏO ÙO eÛO| ÛOEd / 10 /

ÞÛOÔÓOÞÐOOÓO:

the dream state

ÏOWÇOÞO:

is the Taijasa

ukOr:

the letter U

¢¹ÏO£ÙOO

the second

ØOOæOO

element

uÏkÝOORÏO¯

on account of superiority

u×OÙOÏÛOOÏO¯

in between the two

ÛOO

ÇÉOOÓOÞOÓÏO¢ÏOØO¯

the stream of thought

uÏkÝOR¢ÏO

enhances

ÞOØOOÓO:

on par

×OÛO¢ÏO

becomes

AÞÙO

his

k[ÚOE

family

AÖO#'¢ÛOÏO¯

a person unenlightened

ÓO ×OÛO¢ÏO

is not born

ÙO:

who

eÛOØO¯

thus

ÛOEd

knows

ÞO:

Taijasa, which represents the dream state , is the letter U, the second part of AUM, and the dream state is considered superior to the waking state represented by the letter A. One who knows this becomes great in knowledge
and the unenlightened are not born in his family.

Comments :
The second syllable U of the word AUM, occupying a middle portion between the first and the third, symbolises the dream state referred to by Taijasa which is considered a superior state of consciousness because it is not conditioned by the limitations of the first waking state. Yet it falls short of the superiority of the pure consciousness of the state of deep sleep.
ÞO¤ÝO¤ÔÏOÞÐOOÓO: p#OÇÉOOE ØOkOrÞÏO¦ÏO£ÙOO ØOOæOO ¢ØOÏOErÔO£ÏOEÛOOR , ¢ØOÓOOE¢ÏO h ÛOO id| ÞOÛORØOÔO£¢ÏOàqO ×OÛO¢ÏO ÙO eÛO| ÛOEd / 11 /

p#OÇÉO:

the Prajna

ØOkOr:

the letter M

ÏO¦ÏO£ÙOO

the third

¢ØOÏOE:

as a standard

AÔO£ÏOE:

being end

ÛOO

¢ØOÓOOE¢ÏO

sizes up

h ÛOW

truly

idØO¯

this

ÞOÛORØO¯

all

AÔO£¢ÏO:

knowing within himself

ÅO

and

×OÛO¢ÏO

becomes

ÙO:

who

eÛOØO¯

this

ÛOEd

knows

ÞO:

Prajna, which is the state of deep sleep, represents the letter M, the third part of AUM, because both mark their respective concluding points. One who knows this, becomes possessed of comprehensive understanding.

Comments :
The third syllable which ends the word AUM, symbolises the third state of deep sleep, where consciousness is pure, and not conditioned by the limitations of the first two states.

AØOOæOàqOÏO¤ÐOOER{ÛÙOhOÙOR: p#ÔOÉÅOOEÔO ÜOØO: ¢ÜOÛOOE{¹WÏO , eÛOØOOEÄðOr AOÏØOWÛO , ÞO|¢ÛOÜOÏÙOOÏØOOÓOOÏØOOÓO| ÙO eÛO| ÛOEd ÙO eÛO| ÛOEd / 12 /

AØOOæO:

without parts

ÅOÏO¤ÐOR:

the fourth

AÛÙOÛOhOÙOR:

beyond description

p#ÔOÉÅOOEÜOØO:

having no existence

¢ÜOÛO:

auspicious

A¹WÏO:

nondual

eÛOØO¯

thus

AOEÄðOr:

the word AUM

AOÏØOO

Atman

eÛO

verily

ÞO|¢ÛOÜO¢ÏO

enters

AOÏØOÓO

by his own self

AOÏØOOÓOØO¯

by his own self

ÙO:

who

eÛOØO¯

thus

ÛOEd

knows

ÞO:

ÙO:

who

eÛOØO¯

thus

ÛOEd

knows

ÞO:

The syllable AUM when considered in its integral whole stands for the fourth state which is transcendental, devoid of phenomenal existence, supremely blissful and non-dual. AUM is thus verily the Self itself. The self of one who knows this merges into that Self.

Comments :
The total word AUM, not manisfested by the sound of its three syllables, represents the Ultimate Reality that transcends all manifestation. He who realises this, sees the Reality within him as the same all pervading Reality. Thus ends the Mandukya Upanishad
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