The Mandukya Upanishad

The Mandukya Upanishad

1Om ! — This syllable 1 is this whole world. Its further explanation is : — The past, the present, the future — everything is just the word Om . And whatever else that transcends threefold time 2 — that, too, is just the word Om .

2For truly, everything here is Brahma ; this self ( atman ) is Brahma. This same self has four fourths. states of the Self

3The waking state (jagarita-sthdna), outwardly cognitive, having seven limbs, 3 having nineteen mouths, 4 enjoying the gross (. sthfda-bhuj ), the Common-to-all-men ( vaisvanara ), is the first fourth.

4The dreaming state (. svapna-sthana ), inwardly cognitive, having seven limbs, having nineteen mouths, enjoying the exquisite ( pravivi kta~ bJtuj ) , the Brilliant ( taijasa ), is the second fourth.

5If one asleep desires no desire whatsoever, sees no dream whatsoever 1 that is deep sleep (susupta). The deep-sleep state (. stisiipta-sthana ), unified (ekl-bkuta)? just (eva) a cognition-mass ( prajhdna-ghand ), 3 consisting of bliss {dnanda-maya)f enjoying bliss {cinanda-bhuj) , whose mouth is thought (ceias-), the Cognitional ( prajna ), is the third fourth.

6This is the lord of all (. sarvcsvara ). 5 This is the all- knowing {sarva-jnd)? This is the inner controller ( antar - yamin ). 7 This is the source ( yoni ) 8 of all, for this is the origin and the end ( prabhavapyayan ) 9 of beings.

7Not inwardly cognitive (< antah-prajna ), not outwardly cognitive (< bahih-prajna ), not both-wise cognitive (ubhayatah- prajna ), not a cognition-mass {prajndna-ghana\ not cognitive { prajna), not non-cognitive (< a-prajiia ), unseen (a~drs?a)> with which there can be no dealing ( a-tyavciharya\ ungraspable (a~ grdhya ), having no distinctive mark (a-laksana), non-thinkable ( a-cintya ), that cannot be designated (a-zyapadesya), the essence of the assurance of which is the state of being one with the Self 10 (< ekatmya-praiyaya-sara ), the cessation of development 1 prapaucopasama\ tranquil (sdnta), benign (siva), without a second (a-dvciita)-+[ such] they think is the fourth. 11 He is the Self (Atman). He should be discerned.

8This is the Self with regard to the word Om y with regard to its elements. The elements ( matra ) are the fourths ;

9The waking state, the Common-to-all-men, is the letter a t the first element, from apti (‘ obtaining ’) or from adimatva ( 1 2 3 4 being first ’). He obtains, verily, indeed, all desires, he becomes first — he who knows this.

10The sleeping state, the Brilliant, is the letter u, the second dement, from utkarsa (‘ exaltation ’) or from ub hay ail’d (‘ intermediateness ’). He exalts, verily, indeed, the continuity of knowledge ; and he becomes equal 2 ( samana ); no one ignorant of Brahma is born in the family of him who knows this.

11The deep- sleep state, the Cognitional, is the letter m, the third element, from miti (‘erecting ) or from aplti* (■ immerging ’). He, verily, indeed, erects (minoti) this whole world, 4 and he becomes its immerging — he who knows this.

12The fourth is without an element, with which there can be no dealing, the cessation of development, benign, without a second. Thus Om is the Self (Atman) indeed. He who knows this, with his self enters the Self 0 — yea, he who knows this! 1 In Sanskrit the vowel 0 is constitutionally a diphthong, contracted from a + it. Om therefore may be analyzed into the elements a + u + m.

1Discoursers on Brahma (brahma-vad in) say What is the cause? Brahma? 1 Whence are we born? Whereby do we live? And on what are we established? Overruled by whom, in pains and pleasures, Do we live our vaiious conditions, O ye theologians ( brahma - vidy.

2Time (kdla), or inherent nature ( sva-bhdva ), or necessity ( niyaii ), or chance ( yadrccha ), Or the elements ( bhutd ), or a [female] womb (yonz), or a [male] person (purusa ) are to be considered [as the cause] ; Not a combination of these, because of the existence of the soul ( aiman ). The soul certainly is impotent over the cause of pleasure and pain.

3Those who have followed after meditation (dhydnci) and abstrac- tion (yoga) Saw the sell-power (aima~sakti) of God (deva) hidden in his own qualities (guna). He is the One who rules over all these causes, Fiom ‘time' to ‘the soul/ The individual soul in manifold distress

4We understand him [as a wheel] with one felly, with a triple 2 tire, With sixteen end-parts, 3 fifty spokes, 4 twenty counter-spokes. 5 1 The words kirn karanatn brahma might mean also ‘ What is the cause ? Is it Biahma V or * What is the cause? What is Brahma * ? or * Is the cause Brahma V or ‘Is Brahma the cause V or even 1 What sort of a cause is Brahma ? 7 2 That i>, consisting of the Three Qualities according to the Sahkhva philosophy (see Introduction, p. 8): satfram, rajas , and tamas — pureness, passion, and darkness.

5We understand him as a river of five streams 6 from five sources, 7 impetuous and crooked, Whose waves are the five vital breaths, whose original source is fivefold perception ( buddhi\ With five whirlpools, 8 an impetuous flood of fivefold misery, Divided into five distresses, 9 with five branches.

6In this which vitalizes all things, which appears in all things, the Great — In this Brahma-wheel the soul ( hamsa ) flutters about, Thinking that itself ( atmanani ) and the Actuator are different. When favored by Him, it attains immortality. The saving knowledge of the one inclusive Brahma 7 . This has been sung as the supreme Brahma. In it there is a triad. 10 It is the firm support, the Imperishable. By knowing what is therein, Brahma-knowers Become merged in Brahma, intent thereon, liberated from the womb [i.e. from rebirth].

8That which is joined together as perishable and imperishable. As manifest and unmanifest — the Lord (zitf, Potentate) supports it all. Now, without the Lord the soul (diman) is bound, because of being an enjoyer; By knowing God (deva) one is released from all fetters.

9There are two unborn ones : the knowing [Lord] and the unknowing [individual soul], the Omnipotent and the impotent.

19-] svetAsvatara upanishad She [i. e. Nature, Prakriti], too, is unborn, who is connected with the enjoyer and objects of enjoyment. Now, the soul (atma?i) is infinite, universal, inactive. When one finds out this triad, that is Brahma.

10What is perishable, is Primary Matter ( pradhana ). What is immortal and imperishable, is Hara (the ‘Bearer/ the soul). Over both the perishable and the soul the One God ( deva ) rules. By meditation upon Him, by union with Him, and by entering into His being More and more, there is finally cessation from every illusion (piaya-nii'rlti).

11By knowing God (deva) there is a falling off of all fetters; With distresses destroyed, there is cessation of birth and death. By meditating upon Him there is a third stage at the dissolution of the body, Even universal lordship ; being absolute (kevala), his desire is satisfied. 1 2. That Eternal should be known as present in the self ( dlmasamstha ). Truly there is nothing higher than that to be known. When one recognizes the enjoyer, the object of enjoyment, and the universal Actuator, All has been said. This is the threefold Brahma. Made manifest like latent fire, by the exercise of meditation 13. As the material form ( murii ) of fire when latent in its source [i.e. the fire-wood] Is not perceived — and yet there is no evanishment of its subtile form (ling a ) — But may be caught again by means of the drill in its source. So, verily, both [the universal and the individual Brahma] are [to be found] in the body by the use of Om. 14. By making one's own body the lower friction-stick And the syllable Om the upper friction-stick, By practising the friction of meditation ( dhyana ), One may see the God (deva) who is hidden, as it were. The all-pervading Soul 15. As oil in sesame seeds, as butter in cream, As water in river-beds, and as fire in the friction-sticks, So is the Soul (Atman) apprehended in one's own soul, If one looks for Him with true austerity ( iapas ).

1Savitri (the Inspire r), first controlling mind And thought for truth, Discerned the light of Agni (Fire) And brought it out of the earth. 3

2With mind controlled, we are In the inspiration of the god Savitri, For heaven and strength.

3With mind having controlled the powers That unto bright heaven through thought do go, May Savitri inspire them, That they may make a mighty light !

4The sages of the great wise sage Control their mind, and control their thoughts. The One who knows the rules has arranged the priestlv functions. Mighty is the chorus-praise of the god Savitri. 4

5I join your ancient prayer ( brahma piirvyani) with adorations! My verses go forth like suns upon their course. All the sons of the immortal listen, Even those who ascended to heavenly stations ! 5

6Where the fire is being kindled, Where the wind is applied thereto. Where the Soma overflows, There is inspiration ( manas ) born.

7With Savitri as the inspirer One should delight in the ancient prayer ( brahma purvyam ). If there thou make thy source, The former [work] besmears thee not. 1 Rules and results of Yoga

8Holding his body steady with the three [upper parts 2 ] erect, And causing the senses with the mind to enter into the heart, A wise man with the Brahma-boat should cross over All the fear-bringing streams.

9Having repressed his breathings here in the body, and having his movements checked, One should breathe through his nostrils with diminished breath. Like that chariot yoked with vicious horses, 3 His mind the wise man should restrain undistractedly.

10In a clean level spot, free from pebbles, fire, and gravel, By the sound of water and other propinquities Favorable to thought, not offensive to the eye. In a hidden retreat protected from the wind, one should prac- tise Yoga.

11Fog, smoke, sun, fire, wind, Fire-flies, lightning, a crystal, a moon — These are the preliminary appearances, Which produce the manifestation of Brahma in Yoga.

12When the fivefold quality of Yoga has been produced, Arising from earth, water, fire, air, and space, 4 No sickness, no old age, no death has he Who has obtained a body made out of the fire of Yoga. 13. Lightness, healthiness, steadiness, 5 Clearness of countenance and pleasantness of voice, Sweetness of odor, and scanty excretions — These, they say, are the first stage in the progress of Yoga. 1 Such is the traditional interpretation of a line which, even in its original source ^R\ . 6. 16. iSa with a very slight alteration), is of doubtful meaning. 2 Head, chest, and neck — so prescribed at BhG. 6. 13.

1The One spreader of the net, who rules with his ruling pou ers. Who rules all the worlds with his ruling powers, The one who alone stands in their arising and in their con- tinued existence — They who know That, become immortal.

2For truly, Rudra (the Terrible) is the One — they stand not for a second — Who rules all the worlds with his ruling powers. He stands opposite creatures. He, the Protector, After creating all beings, merges them together at the end of time. 1 This stanza = VS. 32. 4.

3Having an eye on every side and a face on every side. Having an arm on every side and a foot on every side, The One God forges 1 together with hands, with wings. Creating the heaven and the earth. 2 *

4He who is the source and origin of the gods, The ruler of all, Rudra, the great seer, Who of old created the Golden Germ (Hiranyagarbha) — May He endow us with clear intellect ! * Prayers from the Scriptures unto Rudra for favor 4

5The form of thine, O Rudra, which is kindly (siva), Unterrifying, revealing no evil — With that most benign form to us Appear, O dweller among the mountains !

6O dweller among the mountains, the arrow Which thou holdest in thy hand to throw Make kindly (sir a), O mountain-protector ! Injure not man or beast ! * Knowing the One Supreme Person overcomes death

7Higher than this 5 is Brahma. The Supreme, the Great, Hidden in all things, body by body, The One embracer of the universe — Bv knowing Him as Lord (is) men become immortal.

8I know this mighty Person (Purusha^ Of the color of the sun, beyond darkness. Only by knowing Him does one pass over death. There is no other path for going there. 6

9Than whom there is naught else higher, Than whom there is naught smaller, naught greater. The One stands like a tree established in heaven. 7 By Him, the Person, this whole world is filled. 8 1 Compare RV. 10. 7 2. 2, where Brahmanaspati ‘ forged together ’ (. sam-aJhamat ) all things here. 2 \\ ith variants this stanza^RV. io. Si. 3; VS. 17. 19; AV. 13. 2. 26; TS.

46. 2. 4 ; TA. 10. 1. 3 : MS. 2. 10. 2. 5 With variants this stanza = 4. 12 and Mahanar. 10. 19. 4 These two stanzas = VS. 16. 2-3,

10That which is beyond this world Is without form and without ill. They who know That, become immortal; But others go only to sorrow. 1 The cosmic Person with human and superhuman powers

11Who is the face, the head, the neck of all, Who dwells in the heart of all things, All-pervading is He, and bountiful (maghavan ) ; 2 Therefore omnipresent, and kindly (stva).

12A mighty lord ( prabhu ) is the Person, The instigator of the highest being (sat tv a ) 3 Unto the purest attainment, The ruler, a light imperishable ! 13. A Person of the measure of a thumb is the inner soul (antar- atmari ), Ever seated in the heart of creatures. He is framed by the heart, by the thought, by the mind. They who know That, become immortal. 4 14. The Person has a thousand heads, A thousand eyes, a thousand feet ; He surrounds the earth on all sides, And stands ten fingers' breadth beyond. 5 15. The Person, in. truth, this whole world is, Whatever has been and whatever will be ; Also ruler of immortality, [And] whatever grows up by food. 6 16. It has a hand and foot on every side, On every side an eye and head and face, It has an ear everywhere in the world. It stands encompassing all. 7

33 above. 3 ' Cf. Katha 6 . 7.

312. 1, with variants. 7 This stanza = BhG. 13. 13. D d 4c I

3I7-] svetAsvatara upanishad 17. Seeming to possess the quality ( gum ) of all the senses, It is devoid of all the senses 1 1 The lord ( prabhu ), the ruler of all, The great shelter of all — 18. Though in the nine-gated city 2 embodied, Back and forth to the external hovers the soul (ha?hsa\ The Controller of the whole world. Both the stationary and the moving. 19. Without foot or hand, he is swift and a seizer ! He sees without eye ; he hears without ear 1 He knows whate’er is to be known; him there is none who knows l Men call him the Great Primeval Person. 20. More minute than the minute, greater than the great, Is the Soul (Atman) that is set in the heart of a creature here. One beholds Him as being without the active will, and becomes freed from sorrow — When through the grace (prasdda ) of the Creator he sees the Lord (Is) and his greatness. 3 21. I know this undecaying, primeval Soul of all, present in everything through immanence. Of whose exemption from birth they speak — For the expounders of Brahma (brahma-vddm) speak of Him as eternal. FOURTH ADHYAYA The One God of the manifold world

1The One who, himself without color, by the manifold appli- cation of his power (saktiyoga) Distributes many colors in his hidden purpose. And into whom, its end and its beginning, the whole world dissolves — He is God (deva) 1 May He endow us with clear intellect ! 1 The first two lines occur as BhG. 13. 14 a, b.

2I 1 hat surely is Agni (fire). That is Aditya (the sun). That is Vayu (the wind), and That is the moon. That surely is the pure. That is Brahma. That is the waters. That is Prajapati (Lord of Creation).

3Thou art woman. Thou art man. Thou art the youth and the maiden too. Thou as an old man totterest with a staff. Being born, thou becomest facing in every direction. 2

4Thou art the dark-blue bird and the green [parrot] with red eyes. Thou hast the lightning as thy child. Thou art the seasons and the seas. Having no beginning, thou dost abide with immanence, Wherefrom all beings are born. The universal and the individual soul

5With the one unborn female, red, white, and black, 3 Who produces many creatures like herself, There lies the one unborn male 4 taking his delight. Another unborn male 5 leaves her with whom he has had his delight.

6Two birds, fast bound companions, Clasp close the self-same tree. Of these two, the one 6 eats sweet fruit; The other 7 looks on without eating. 8

7On the self-same tree a person, sunken, Grieves for his impotence, deluded ; When he sees the other, the Lord (zs), contented. And his greatness, he becomes freed from sorrow. 9 The ignorant soul in the illusion of a manifold universe

8That syllable of the sacred hymn ( rc , Rig-Veda)‘ whereon, in highest heaven, All the gods are seated — 1 This stanza = VS. 32. 1. 2 This stanza ~ A V. io. 8. 27.

48-] svetAsvatara upanishad Of what avail is the sacred hymn (rc, Rig- Veda) to him who knows not That ? They, indeed, who know That, are here assembled. 1

9Sacred poetry (chandas), the sacrifices, the ceremonies, the ordinances, The past, the future, and what the Vedas declare — This whole world the illusion-maker ( viayin ) projects out of this [Brahma]. And in it by illusion (min’d) the other 2 is confined.

10Now, one should know that Nature (Prakriti) is illusion And that the Mighty Lord ( mahesvara ) is the illusion- maker (may in). This whole world is pervaded With beings that are parts of Him. The saving knowledge of the one, kindly, immanent supreme God of the universe

11The One who rules over every single source. In whom this whole world comes together and dissolves, The Lord (isana), the blessing-giver, God ( deva ) adorable — - By revering Him one goes for ever to this peace (sdnti).

12He who is the source and origin of the gods. The ruler of all. Rudra (the Terrible), the great seer, Who beheld the Golden Germ (Hiranyagarbha) when he was born — May He endow us with clear intellect ! •’ 13. Who is the overlord of the gods, On whom the worlds do rest, Who i? lord of biped and quadruped here — To what god will we give reverence with oblations? 4 14. More minute than the minute, in the midst of confusion The Creator of all, of manifold forms. The One embracer of the universe — 5 By knowing Him as kindly (siz\z) one attains peace forever. ! This stanza = RY. 1. 164. 39. 2 That is. the individual soul. This stanza - 3. 4 and Mahanar. 10. 19 with variants. * The last two lines = R\\ 10. 12 e. 3 c. d. J The third line = 3. 7 c and 4. 16 e. The whole stanza recurs, with modihca- tirn-. as 5, 13.

1In the imperishable, infinite, supreme Brahma are two things; For therein are knowledge and ignorance placed hidden. Now, ignorance is a thing perishable, but knowledge is" a thing immortal. And He who rules the ignorance and the knowledge is another,

2[Even] the One who rules over every single source, All forms and all sources ; Who bears in his thoughts, and beholds when born, That red {kapila 2 ) seer who was engendered in the beginning.

3That God spreads out each single net [of illusion] manifoldly, And draws it together here in the world. 3 Thus again, having created his Yatis, 4 the Lord (isa), The Great Soul (< mahdtman ), exercises universal overlordship.

4As the illumining sun shines upon All regions, above, below, and across, So that One God, glorious, adorable, Rules over whatever creatures are born from a womb.

5The source of all, who develops his own nature, Who brings to maturity whatever can be ripened, And who distributes all qualities (guna )— Over this whole world rules the One.

6That which is hidden in the secret of the Vedas, even the LTpanishads — Brahma knows That as the source of the sacred word ( brahman ). The gods and seers of old who knew That, They, [coming to be] of Its nature, verily, have become immortal. 1 This stanza = RY. 1. 114. S ; TS. 4. 5. 10. 3 ; and VS. 16. 16 with variations. 2 The reference may be to * the sage Kapila.* the founder of the Sankbya philosophy. But in the similar stanza 4. 12 'compare also 3. 4' the reference is clearly to the Demiurge Hiranvagarbha, * The Golden Germ/ 3 Literally. * in this field.' * ‘ Marshals * ; literally, ‘Exercisers.’ According to RY. 10. 72. 7 they were Demiurges who assisted in the creation of the world.

7Whoever has qualities {gum, distinctions) is the doer of deedb that bring recompense ; And of such action surely he experiences the consequence. Undergoing all forms, characterized by the three Qualities, 1 treading the three paths, 2 The individual self 8 roams about 4 according to its deeds {karmati).

8He is of the measure of a thumb, of sun-like appearance, When coupled with conception (samkalpa) and egoism ( ahamkara\ But with only the qualities of intellect and of self, The lower [self] appears of the size of the point of an awl.

9This living [self] is to be known as a part Of the hundredth part of the point of a hair Subdivided a hundredfold ; And yet it partakes of infinity.

10Not female, nor yet male is it; Nor yet is this neuter. Whatever body he takes to himself, With that he becomes connected.

11By the delusions ( moha ) of imagination, touch, and sight, And by eating, drinking, and impregnation there is a birth and development of the self ( atmari ). According unto his deeds {harman) the embodied one successively Assumes forms in various conditions.

12Coarse and fine, many in number, The embodied one chooses forms according to his own qualities. [Each] subsequent cause of his union with them is seen to be Because of the quality of his acts and of himself. Liberation through knowledge of the One God 13. Him who is without beginning and without end, in the midst of confusion, The Creator of all, of manifold form. The One embracer of the universe 5 — By knowing God {dev a) one is released from all fetters. 6 1 Namely, pureness 'jativa' . passion {rajas , and darkness (tamas . 2 Namely, religiousness \dharmd), irreligiousness ad harm a), and knowledge ( jhand . Cf. &vet. I, 4d. 3 Literally ; ruler of the vital breaths ’ ( prcinadhipa . 4 In transmigration. 6 This third line = 3. 7c; 4. 14 c : 4. 16 c. fhe fourth line of this stanza = 1. S d : 1 5 d ; 4. i6d; 6 . 13 d. 4C7 5.14“] svetAsvatara upanishad 14. Him who is to be apprehended in existence, who is called * incorporeal/ The maker of existence ( bhdva ) and non-existence, the kindly one {siva), God ( deva ), the maker of the creation and its parts — They who know Him, have left the body behind. SIXTH ADHYAYA The One God, Creator and Lord, in and over the world 1 . Some sages discourse of inherent nature ( sva-bhdva ) ; Others likewise, of time. 1 Deluded men ! It is the greatness of God in the world By which this Brahma-wheel is caused to revolve.

2He by whom this whole world is constantly enveloped Is intelligent, the author of time, possessor of qualities (, gunin ), omniscient. Ruled o’er by Him, [his] work ( karvum ) 2 revolves — This which is regarded as earth, water, fire, air, and space! 3 *

3He creates this work, and rests again. Having entered into union {yoga) with principle {tattva) after principle, With one, with two, with three, or with eight/ With time, too, and the subtile qualities of a self —

4He begins with works which are connected with qualities (gti/za) } And distributes all existences (d/iara ). 5 In the absence of these (qualities) there is a disappearance of the work ihat has been done. 7 Yet] in the destruction of the work he continues essentially other ^than id. 1 As the First Cause — as in 1. 2. See Introduction, p. S. : That is. the world. 3 The same list of five cosmic elements as in 2. 12 b. That is, the principles as arranged in groups by systematized Sahkhya pnu- sophy : the sole principle — the Person Purusha' ; dual principles — -the Lnmanitest > K Jzyakta and the Manifest zyjifa' : triple principles — the three qJraaties guMa', i. e. Pureness jativa , Passion ra 'as ] , and Darkness itamas ) ; eight principles — the t;w cosmic elements together with mind, intellect, and -elf-consciousness >0 enumerated, e. g.. at BhG. 7. 4.) 5 Compare the similar line ; c. SVETASVATARA UPANISHAD [- 6.12

5The beginning, the efficient cause of combinations, He is to be seen as beyond the three times {kdla)p without parts (< a-kala ) too ! Worship Him as the manifold, the origin of all being, The adorable God who abides in one's own thoughts, the primeval.

6Higher and other than the world-tree, 2 time, and forms Is He from whom this expanse proceeds. The bringer of right (dharma). the remover of evil {papa ), the lord of prosperity — Know Him as in one's own self {dima~slha), as the immortal abode of all.

7Him who is the supreme Mighty Lord (mahesvara) of lords, The supreme Divinity of divinities, The supreme Ruler of rulers, paramount, Him let us know as the adorable God, the Lord {Is) of the world.

8No action or organ of his is found ; There is not seen his equal, nor a superior. His high power {sakti) is revealed to be various indeed ; And innate is the working of his intelligence and strength.

9Of Him there is no ruler in the world, Nor lord ; nor is there any mark {ling a) of Him. He is the Cause {kdrana). lord of the lords of sense-organs. Of Him there is no progenitor, nor lord. xo. The one God who covers himself, Like a spider, with threads Produced from Primary Matter ( pradhdna ), according to his own nature {svabhdvaias ) — May He grant us entrance into Brahma !

11The one God, hidden in all things, All-pervading, the Inner Soul of all things. The overseer of deeds {karman), in all things abiding, The witness, the sole thinker, 3 devoid of qualities (: nir-guna ), x 2. The one controller of the inactive many. Who makes the one seed manifold — The wise who perceive Him as standing in one*s self — They, and no others, have eternal happiness. 4