Mandukya
Upanishad
Om ! O gods, may we hear with our ears
what is auspicious;
May we see with our eyes what is auspicious;
May we, while offering our praise to gods
With our bodies strong of limbs,
Enjoy the life which the gods are pleased to grant us.
May Indra of great fame be well disposed to us;
May the all-knowing (or immensely wealthy) Pusha be propitious to us;
May Garuda, the vanquisher of miseries, be well pleased with us;
May Brihaspati grant us all prosperity.
Om ! Peace ! Peace ! Peace !
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.
2. All this is certainly Brahman. This Self is Brahman. This Self, as
such, is possessed of four quarters.
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.
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.
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.
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.
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, uninferable, 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.
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.
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.
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.
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.
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.
Om ! O gods, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious;
May we, while offering our praise to gods
With our bodies strong of limbs,
Enjoy the life which the gods are pleased to grant us.
May Indra of great fame be well disposed to us;
May the all-knowing (or immensely wealthy) Pusha be propitious to us;
May Garuda, the vanquisher of miseries, be well pleased with us;
May Brihaspati grant us all prosperity.
Om ! Peace ! Peace ! Peace !
Here ends the Mandukyopanishad, as contained in the Atharva-Veda.
MANDUKYA KARIKA OF GAUDAPADA
I. AGAMA PRAKARANA
Invocation
1. I bow to that Brahman who pervades the entire world by a diffusion of
the rays of knowledge that pervade all things that are moving and
unmoving, who after having enjoyed (in the waking state) all objects of
enjoyment that are gross, and who again, after having drunk (in the
state of dream) all objects born of desire and illumined by the
intellect, reposes while experiencing bliss Himself and making us all
enjoy by (His own) Maya, and who, through an attribution of Maya, is the
fourth in number, and is supreme, immortal and unborn.
2. May he, the Self of the universe, dwelling in the fourth state,
protect us, who, after having enjoyed (in the waking state) the gross
enjoyments resulting from virtue and vice, enjoys again (in the dream
state) the other subtle objects which are created by His own
intelligence and illumined by His own light, and who, after having
absorbed all of them gradually into Himself and having abandoned all
distinctions, becomes devoid of attributes.
I-1. Visva having exterior consciousness is all-pervading, whereas
Taijasa has interior consciousness, and Prajna, similarly is dense with
consciousness. Thus the One alone is regarded in there ways.
I-2. Visva is seen in the right eye which is its seat of experience,
whereas Taijasa is inside the mind and Prajna is in the space inside the
heart. In these three ways he dwells in the body.
I-3. Visva is ever the enjoyer of the gross, taijasa of the subtle, and,
similarly, Prajna of bliss. Know (therefore) the enjoyment in three
ways.
I-4.The grass satisfies Visva, the subtle satisfies Taijasa and,
similarly, gladness satisfies Prajna. Know (therefore) the
satisfaction in three ways.
I-5. He who knows these two, viz that which is shown to be the thing to
be enjoyed and that which is (shown) to be the enjoyer, in the three
states, does not become affected, even though enjoying.
I-6. It is a settled fact that coming into being can be said only of
positive entities that exist. Prana creates all; and Purusha creates the
conscious beings separately.
I-7. Those who think of creation hold it as the manifestation of God's
power; while others regard creation as same as dream and illusion.
I-8. Creation is the mere will of the Lord, say those who thought out
well the (process of) creation, but those who rely upon time hold that
the birth of beings is from time.
I-9. Some others hold that creation is for the enjoyment (of God), yet
others say that it is for His sport. But it is the very nature of
the resplendent Being, (for) what desire can he have whose desire is all
fulfilled?
I-10. Turiya, the Lord powerful to bring about the cessation of all
sorrows, is imperishable, is regarded as the non-dual Lord of
all entities, and is all-pervading.
I-11. Visva and Taijasa are regarded as conditioned by cause and effect.
Prajna is conditioned by cause. But these two (viz cause and effect) do
not exist in Turiya.
I-12. Prajna knows neither himself nor others, neither truth nor
untruth. But that Turiya is ever the all seer.
I-13. The non-cognition of duality is common to both Prajna and Turiya.
Prajna is possessed of sleep of the nature of cause, whereas that sleep
does not exist in Turiya.
I-14. The first two (viz Visva and taijasa) are associated with dream
and sleep, but Prajna (is associated) with sleep devoid of dream. The
knowers of Brahman do not see either sleep or dream in Turiya.
I-15. Dream belongs to him who perceives wrongly and sleep to him who
knows not Reality. When the false notion of these two comes to an end,
the state of Turiya is attained.
I-16. When the individual Self, sleeping under the influence of Maya
that is beginningless, is awakened, then he realises (Turiya that is)
unborn, sleepless, dreamless and non-dual.
I-17. If a phenomenal world were to exist, it should, no doubt, cease to
be. This duality is but an illusion; in reality it is non-dual.
I-18. The notion (such as the teacher, the taught and the scripture)
will disappear, if anyone had imagined it. This notion (of the teacher
etc.,) is for the purpose of instruction. When (the Truth is) realised,
duality does not exist.
I-19. When the identity of Visva with the letter a is meant, ie., when
the identity of Visva with the letter a is admitted, the common feature
of being the first is seen to be obvious, as also the common feature of
all-pervasiveness.
I-20. In the event of Taijasa being apprehended as identical with u, ie,
when the identity of taijasa with the letter u is admitted, the common
feature of superiority is seen clearly and so, too, is the intermediate
position.
I-21. In the even of Prajna being apprehended as identical with m, ie,
when the identity of Prajna with the letter m is admitted, the common
feature of being the measure is seen to be obvious and so too is the
common feature of absorption.
I-22. He who knows conclusively the common similarities in the three
states, becomes worthy of worship and adoration by all beings, and is
also a great sage.
I-23. The letter a leads to Visva and the letter u to Taijasa. Again,
the letter m (leads) to Prajna. For the one who is free from
letters, there is no attainment.
I-24. Om should be known, quarter by quarter. It is beyond doubt that
the quarters (of the self) are the letters (of Om). Having known Om,
quarter by quarter, one should not think of anything else.
I-25. Let the mind be fixed on Om, for Om is Brahman, the fearless. For
him who us ever fixed on Om, there is no fear anywhere.
I-26. Om is indeed the lower Brahman; Om is (also) regarded as the
higher (Brahman). Om is without a cause, without interior and exterior,
without effect, and is undecaying.
I-27. Om is indeed the beginning, middle and end of everything. Having
known Om thus, one attains immediately the identity with the self.
I-28. One should know Om to be the Lord dwelling in the hearts of all.
having known the all-pervasive Om, the intelligent one does not grieve.
I-29. He by whom is known Om which is without measure and possessed of
infinite magnitude and which is auspicious, since all duality ceases in
it, is a sage and none else.
II. VAITATHYA PRAKARANA
II-1. The wise declare the unreality of all objects in a dream because
they are located within (the body) and (also) because they are confined
within a limited space.
II-2. Since the period is short, one does not go to the place and see.
Also, every dreamer, when awakened, does not exist in that place (of
dream).
II-3. The non-existence of the chariot etc., (seen in dream) is heard of
(in the sruti) from the point of view of reasoning. The knowers of
Brahman say that the unreality thus arrived at (through reasoning) is
revealed (by the sruti) in the context of dream.
II-4. There is the unreality of the objects even in the waking state.
Just as they are unreal in dream, so also are they unreal in the waking
state. the objects (in dream) differ owing to the location within the
body owing to the spatial limitation.
II-5. The wise say that the states of waking and dream are same, in view
of the similarity of the objects (seen in both the states) and in view
of the well-known ground of inference.
II-6. That which is non-existent in the beginning and at the end is
definitely so in the present (ie., in the middle). The objects,
though they bear the mark of the unreal, appear as though real.
II-7. Their utility is opposed in dream. therefore, on the ground of
having a beginning and an end, they are regarded as definitely unreal.
II-8. (To see) unusual things (in dream) is indeed an attribute of the
dreamer just as it is in the case of those who dwell in heaven. These he
perceives by going there, even as one, well instructed, does in this
world.
II-9. Even in dream what is imagined by the mind (chitta) within is
unreal, while what is grasped outside by the mind is real. But
both these are seen to be unreal.
II-10. Even in the waking state what is imagined by the mind within is
unreal, while what is grasped by the mind outside is real. It
is reasonable to hold both these to be unreal.
II-11. If the objects of both the states be unreal, who comprehends all
these and who again imagines them?
II-12. The self-luminous Self, by Its own Maya imagines Itself by Itself
and It alone cognises all objects. This is a settled fact of
the Vedanta-texts.
II-13. The Lord imagined in diverse forms the worldly objects existing
in the mind. With the mind turned outward, He imagines diversely
permanent objects (as also impermanent things). Thus the Lord imagines.
II-14. Things that exist within as long as the thought lasts and things
that are external and conform to two points of time, are
all imaginations alone. The distinction (between them) is caused by
nothing else.
II-15. The objects that seem to be unmanifested within the mind, and
those that seem to be manifested without, are all mere imaginations,
their distinction being the difference in the sense-organs.
II-16. First of all, He imagines the Jiva (individual soul) and then (He
imagines) various objects, external and internal. As is (a
man’s) knowledge, so is (his) memory of it.
II-17. Just as a rope, the nature of which is not known in the dark, is
imagined to be things such as a snake, a water-line, etc., so too is the
Self imagined (as various things).
II-18. As when the (real nature of the) rope is known, the illusion
ceases and the rope alone remains in its non-dual nature, so too is the
ascertainment of the Self.
II-19. (The Self) is imagined as infinite objects like prana etc. This
is the Maya of the luminous One by which It itself is deluded, (as it
where).
II-20. The knowers of Prana hold Prana (to be the cause of the world),
which the knowers of the elements regard the elements (to be the cause).
Qualities (are the cause), say the knowers of quality, whereas the
knowers of category consider categories (to be so).
II-21. The knowers of the quarters (such as Visva) hold the quarters (to
be the cause), while the knowers of sensory objects regard sensory
objects (to be the cause). the worlds (are real), say the knowers of the
worlds, and the knowers of the gods consider the gods (to be so).
II-22. Those well-versed in the Vedic lore hold the Vedas (to be real),
while the sacrificers subscribe it to the sacrifices. Those who know the
enjoyer hold the enjoyer (to be real), whereas those familiar with the
enjoyable things think of them (to be real).
II-23. Subtlety (is real), say those who know the subtlety, while those
familiar with the gross regard it to be so. (Reality is) possessed of a
form, say the worshippers of God with form, while the worshippers of the
formless (hold the reality) to be formless.
II-24. The astrologers hold time (to be real), while the knowers of
directions consider directions (to be so). Those stiff in debate
affirm that disputations (lead to the reality), whereas those who aspire
after the worlds consider them (to be real).
II-25. The knowers of the mind hold it (to be the Self), while the
knowers of the intellect regard it (to be so). The knowers of the
heart ascribe (reality to it), whereas it is attributed to virtue and
vice by those who know them.
II-26. Some say that twenty-five categories (constitute the reality),
whereas others speak of twenty-six. Again, some say that thirty-one
categories (constitute it), yet some others hold that they are infinite.
II-27. Those who know the people (and their pleasures) find reality in
pleasures. Those who are familiar with the stages of life regard them
(as real). The grammarians (ascribe reality) to the words in the
masculine, feminine and neuter genders, whereas others (know reality) to
be the higher and lower (brahman).
II-28. Those who know all about creation (say that reality consists in)
creation. (Reality lies) in dissolution, say those who know it, while
those who know about subsistence (hold it to be the reality). All these
ideas are always imagined on the Self.
II-29. He to whom (a teacher) might show an object sees that alone (as
the reality). That object, too, becoming one with him, protects him.
That state of being engrossed culminates in his self-identity with the
object shown.
II-30. By these things that are non-separate (from the Self), this Self
is manifested as though separate. He who knows this truly comprehends
(the meaning of the Vedas) without entertaining any doubt.
II-31. Just as dream and magic, as well as a city in the sky, are seen
(to be unreal), so too, is this universe seen (to be unreal) from the
Vedanta-texts by the wise.
II-32. There is no dissolution, no origination, none in bondage, none
possessed of the means of liberation, none desirous of liberation, and
none liberated. This is the ultimate truth.
II-33. This (Self) is imagined to be unreal objects and also to be
non-dual. The objects are also imagined on the non-dual
(Self). therefore non-duality is auspicious.
II-34. This (world) viewed on the basis of the Self, is not different.
Neither does it ever exist independent by itself nor is
anything different or non-different (from the Self). Thus know the
knowers of Truth.
II-35. By the sages who are free from attachment, fear and anger and
well-versed in the Vedas is realised this Self which is beyond all
imaginations, in which the phenomenal world ceases to exist and which is
non-dual.
II-36. Therefore, having known it thus, one should fix one’s memory on
non-duality (ie., should give undivided attention). Having attained the
non-dual, one should conduct oneself as though one were a dullard.
II-37. The ascetic should be free from praise and salutation and also
from rituals. The body and the Self should be his support and he should
depend upon what chance brings.
II-38. Having perceived Truth internally and having perceived it
externally, one should become identified with Truth, should
derive delight from Truth, and should never deviate from Truth.
III. ADVAITA PRAKARANA
III-1. The aspirant, resorting himself to devotion, remains in the
conditioned Brahman. Prior to creation all this was of the nature of the
birthless Brahman. Hence the man (with such a view) is considered to be
of narrow outlook.
III-2. Therefore, I shall describe that (Brahman) which is free from
limitation, is unborn and is ever the same. Listen how
nothing whatsoever is born, though it appears to be born in all
respects.
III-3. The self is said to be existing in the form of Jivas (individual
souls), just as (the infinite) ether exists in the form of ether
confined within jars. Similarly, It is said to be existing as the
aggregate of bodies, even as ether exists like jars etc. This is the
illustration with regard to birth.
III-4. Just as when the jars etc., cease to exist, the ether etc.,
confined within them become merged in the infinite ether, so also
the individual souls become merged in the Self here.
III-5. Just as when the ether confined within a particular jar contains
dust and smoke, that is not the case with all jars, in the same way, all
the individual souls are not associated with happiness etc.
III-6. Though forms, functions and names differ here and there (in
respect of the ether contained by jars etc.,), yet this causes
no differences in the ether. Similar is the conclusion with regard to
individual souls.
III-7. As the ether within a jar is not a modification nor a part of the
(infinite) ether, so an individual soul is never a modification nor
a part of the (supreme) Self.
III-8. Just as to the children the sky becomes soiled by dirt, so too,
to the unwise the Self becomes tainted by impurities.
III-9. The Self, in regard to Its death and birth, going and coming, and
Its existence in all the bodies, is not dissimilar to ether.
III-10. All aggregates (such as body) are created like dream by the Maya
of the Self. Whether they be superior (to another) or equal, there is no
ground to prove their reality.
III-11. The individual Self of the sheaths beginning with that made of
food, which have been described in the Taittiriya Upanishad, is (the
same as) the supreme Self, as explained (by us already) on the analogy
of ether.
III-12. Just as it is taught that ether in the earth and the belly is
verily the same, so also the supreme Brahman is declared to be the same
with reference to every two (viz., the corporeal and superphysical), in
the Madhu-Brahmana (Brihadaranyaka Upanishad).
III-13. Since the non-difference of Jiva (individual soul) and the
supreme Self is extolled on the basis of their identity, and
since diversity is censured, therefore, that (non-duality) alone is
reasonable.
III-14. The separateness of the individual soul and the supreme Self
which has been declared (in the sruti) prior to the discussion
of creation (in the Upanishads), is in a secondary sense in view of the
result of the future, for it (separateness) is not in fitness if held
in
its primary sense.
III-15. The creation which is differently set forth by means of (the
illustrations of) earth, gold, sparks etc., is (just) a means to
reveal the idea (of identity). But multiplicity does not exist in any
manner.
III-16. There are three stages of life – low, medium, and high. This
meditation is enjoined for their sake out of compassion.
III-17. The dualists, firmly settled in their own doctrine which is
arrived at by their own conclusions, contradict one another. But
this (view of the non-dualist) is in no conflict with them.
III-18. Non-duality is indeed the supreme Reality, inasmuch as duality
is said to be its product. For them duality constitutes both (the Real
and the unreal). Hence this (our view) is not opposed (to theirs).
III-19. This unborn (Self) undergoes modification through Maya and not
in any other way. For, if the modifications are to be a reality, the
immortal would tend to be mortal.
III-20. The disputants think of the very unborn Self on terms of birth.
How can the Self that is unborn and immortal tend towards mortality?
III-21. The immortal can never become mortal. So, too mortal can never
become immortal. For a change in one’s nature cannot ever take place in
any manner.
III-22. How can the entity that is immortal remain unchanged according
to one to whom a thing that is immortal by nature can be born, since it
is a product (in his view) ?
III-23. The sruti favours equally the creation in reality and through
Maya. That which is settled by the sruti and supported by reasoning is
true, and not anything else.
III-24. Since the sruti says, "There is no multiplicity here", "the
Lord, owing to Maya, (is seen diversely)", and "The Self, though unborn,
(appears to be born in many ways)", it becomes obvious that He is born
through Maya.
III-25. By the censure of (the worship of) Hiranyagarbha is negated
creation. By the statement, "Who will cause it to be born?", is denied
causality.
III-26. On the ground of non-apprehension (of Brahman), all the
preceding instruction (for Its comprehension) is negated by the sruti, "This
Self is that which has been declared as ‘Not this, not this’". Hence the
unborn Self becomes revealed by Itself.
III-27. Birth of that which exists occurs only through Maya and not in
reality. He who thinks that something is born in reality, (should know)
that that which is already born is (re)born.
III-28. The birth of that which is non-existent cannot occur either
through Maya or in reality, for a son of a barren woman cannot be born
either through Maya or in reality.
III-29. As in dream the mind vibrates through Maya, as though with dual
roles, so in the waking state the mind vibrates through Maya, as though
with dual roles.
III-30. There can be no doubt that the non-dual mind alone appears in
dream in dual roles. Similarly, in the waking state too, the non-dual
mind appears to possess dual roles.
III-31. Whatever there is, moving and unmoving, which constitutes this
duality, is perceived by the mind, for when mind does not exist as mind,
duality is never perceived.
III-32. When the mind ceases to imagine consequent on the realisation of
the Truth which is the Self, then it attains the state of not being the
mind and becomes a non-perceiver, owing to the absence of objects to be
perceived.
III-33. (The knowers of Brahman) say that the knowledge which is free
from imagination, and unborn is not distinct from the knowable. The
knowledge of which Brahman is the sole object is unborn and everlasting.
The unborn (Self) is known by the (knowledge that is) unborn.
III-34. The behaviour of the mind (thus) restrained, which is free from
all imagination and which is endowed with discrimination, should be
noticed. The mind in deep sleep is of a different character and is not
like that (when it is under restraint).
III-35. The mind becomes dissolved in deep sleep, but when under
restraint, it doesn’t become dissolved. That (mind) alone becomes
Brahman, the fearless, endowed with the light that is Consciousness on
all sides.
III-36. (Brahman is) birthless, sleepless, dreamless, nameless,
formless, ever-resplendent and omniscient. (As regards That) there can
be no routine practice of any kind.
III-37. The Self is devoid of all (external) organs, and is above all
internal organs. It is exquisitely serene, eternally
resplendent, divinely absorbed, unchanging and fearless.
III-38. Where there is no thought whatever, there is no acceptance or
rejection. Then knowledge, rooted in the Self, attains the state of
birthlessness and sameness.
III-39. This Yoga that is said to be not in touch with anything is hard
to be perceived by anyone of the Yogis, for the Yogis who behold fear in
what is fearless, are afraid of it.
III-40. For all the Yogis, fearlessness, cessation of misery, awareness
and everlasting peace, depend upon the control of their mind.
III-41. By a tireless effort such as that by which the emptying of an
ocean, drop by drop, is aimed at with the help of the edge of a Kusa
grass, the conquest of the mind will become possible through absence of
dejection.
III-42. With the (proper) means one should bring under restraint the
mind that is torn amid desire and enjoyment. Even when the mind is well
settled down in sleep, it should be brought under restraint, for sleep
is as harmful as desire.
III-43. Remembering that everything is productive of grief, one should
withdraw (one’s mind) from the enjoyment of the objects of desire.
(Similarly), remembering that everything is the unborn Brahman, one does
not certainly see the born (ie., duality).
III-44. The mind that is in deep sleep should be awakened and the mind
that is distracted should be brought back to tranquillity again. One
should know the mind as passion-tinged, and should not disturb it when
it has attained the state of equillibrium.
III-45. In that state one should not enjoy the happiness, but should, by
means of discrimination, become unattached. When the mind that has
become still tends towards wandering, it should be unified (with the
self) with efforts.
III-46. When the mind does not become merged nor distracted again, when
it becomes motionless and does not make appearances (as objects), then
it verily becomes Brahman.
III-47. That highest Bliss exists in one’s own Self. It is calm,
identical with liberation, indescribable, and unborn. Since It is one
with the unborn knowable (Brahman), the knowers of Brahman speak of It
as the Omniscient (Brahman).
III-48. No Jiva (individual soul), whichsoever, is born. It has no cause
(of birth). (Such being the case), this is the highest Truth
where nothing is born whatsoever.
IV. ALATASANTI PRAKARANA
(On extinguishing the fire brand)
IV-1. I bow down to him who is the best among men and who has realised
the individual souls that are like ether, through his knowledge which
again resembles ether and is not different from the object of knowledge.
IV-2. I bow down to that Yoga which is devoid of touch with anything
(that implies relationship), which conduces to the happiness of all
beings and is beneficial, and which is free from dispute and
contradiction and is taught by the scriptures.
IV-3. Certain disputants postulate the birth of an entity already
existing, while some others, proud of their intelligence, and
opposing among themselves, postulate the birth of what is not existing
already.
IV-4. That which already exists cannot be born and that which does not
exist also cannot be born. Those who argue thus are none but
non-dualists and proclaim only the birthlessness.
IV-5. We approve the birthlessness revealed by them. We do not quarrel
with them. Now, learn this which is free from all disputes.
IV-6. The disputants think of the self on terms of birth. How can the
Self that is unborn and immortal tend towards mortality.
IV-7. The immortal can never become mortal. So, too the mortal can never
become immortal. For a change in one’s nature cannot ever take place in
any manner.
IV-8. How can the entity that is immortal remain unchanged according to
one in whose view a thing that is immortal by nature can be born, since
it is an effect (in his view) ?
IV-9. By the term nature is to be known that which comes into being
through right attainments, which is intrinsic, inborn, and non-produced,
and which does not give up its character.
IV-10. All the souls are free from decay and death by nature. But by
thinking of decay and death, and becoming absorbed in that thought, they
deviate (from that nature).
IV-11. According to him who holds that the cause itself is the effect,
the cause must be born. How can that which is born be unborn? How can
that which is subject to modification be eternal ?
IV-12. If (in your view) the effect is non-different from the cause and
if, for that reason, the effect also is unborn, how can the cause be
eternal, since it is non-different from the effect that undergoes birth
?
IV-13. He who holds the view that the effect is born from an unborn
cause, has no example (to be cited). If the born effect is viewed as
born from another born thing, it leads to ad infinitum.
IV-14. How can they, who hold that the effect is the source of the cause
and the cause is the source of the effect, assert beginninglessness for
cause and effect ?
IV-15. According to the disputants who hold that the effect is the
origin of the cause and the cause is the origin of the effect, birth may
be possible, just as a father might be born of a son.
IV-16. If cause and effect be possible, the order (in which they
originate) has to be found out by you, for if they
originate simultaneously, there is no relationship between the two, as
is the case with the horns of a cow.
IV-17. Your cause that is produced from an effect cannot be established.
How will a cause, that is itself not established, produce an effect ?
IV-18. If the cause emerges from the effect and if the effect emerges
from the cause, which of the two has arisen first on which depends the
emergence of the other ?
IV-19. Your inability (to reply) tantamounts to ignorance, or there will
be a difference in the order of succession (postulated by you). Thus
indeed is the absence of birth revealed by the wise in all manner.
IV-20. What is called the illustration of a seed and a sprout is always
equal to the major term (yet to be proved). The middle term (viz., the
illustration) that is equal to the unproved major term, cannot be
applied for establishing a proposition yet to be proved.
IV-21. The ignorance regarding antecedence and succession reveals
birthlessness. From a thing that is born, why is it that its antecedent
cause is not comprehended ?
IV-22. Nothing whatsoever is born either of itself or of something else.
Similarly, nothing whatsoever is born whether it be existent
or non-existent or both existent and non-existent.
IV-23. A cause is not born of an effect that is beginningless, nor does
an effect take birth naturally (from a cause that is beginningless). For
that which has no cause has no birth also.
IV-24. Knowledge has its object, since otherwise it brings about the
destruction of duality. Besides, from the experience of pain,
the existence of external objects, as upheld by the system of thought of
the opponents, is admitted.
IV-25. In accordance with the perception of the cause of knowledge, the
latter is deemed to be based on external objects. But from the point of
view of reality, the (external) cause is regarded as no cause.
IV-26. Consciousness is not in contact with objects nor is it in contact
with the appearances of objects. For the object is
certainly non-existent and (the ideas constituting) the appearances of
object are not separate from consciousness.
IV-27. Consciousness does not ever come in contact with objects in the
three periods of time. Without a cause (ie., external object) how can
there be its false apprehension ?
IV-28. Therefore consciousness is not born, nor are things perceived by
it born. Those who perceive it as having birth, may as well see
footprints in the sky.
IV-29. Since it is the birthless that is born (in the view of the
disputants), birthlessness is its nature. Hence deviation from this
nature can happen in no way whatsoever.
IV-30. If transmigratory existence be beginningless, its termination
will not be reached. And liberation will not be eternal, if it has
a beginning.
IV-31. That which is non-existent in the beginning and the end is
definitely so in the present. The objects, although similar to
the unreal, look as though real.
IV-32. Their utility is opposed in dream. Therefore, for the reasons of
their having a beginning and an end, they are definitely remembered to
be unreal.
IV-33.All objects are unreal in dream, inasmuch as they are seen within
the body. In this narrow space, how is the vision of creatures possible
?
IV-34. It is not reasonable to say that objects in dream are seen by
(actually) going to them, since it runs counter to the regulation of
time that is needed for the journey. Further, none, when awake, remains
in the place of dream.
IV-35. (In dream) what has been discussed with friends and others (and
settled) is not resorted to when awake. Whatsoever is acquired (in
dream0, too, is not seen when awake.
IV-36. And in dream the body becomes unreal, since another body is seen
(in the bed). As is the body, so is everything cognised by the
consciousness – all unreal.
IV-37. Since the experience (of objects) in dream is just like that in
the waking state, the former is thought of as being caused by the
latter. Such being the case, the waking state is considered to be real
for that dreamer alone.
IV-38. Such birth is not established, everything is said to be unborn.
Besides, it is not possible for the unreal to be born from the real, in
any way whatsoever.
IV-39. Having seen unreal things in the waking state, one, deeply
impressed, sees those very things in dream. Likewise, having seen unreal
objects in dream, one does not see them when awake.
IV-40. There is no non-existent that serves as the cause of the
non-existent, in the same way as the existent does not serve as
the cause of the non-existent. There is no real entity that serves as
the cause of another real entity. How can the unreal be the product
of the real ?
IV-41. Just as one, for want of discrimination, takes unthinkable
objects in the waking state as real, so too, in dream, one sees things
in that state alone, for want of discrimination.
IV-42. For those who, from their own experience and right conduct,
believe in the existence of substantiality, and who are ever afraid of
the birthless, instruction regarding birth has been imparted by the
wise.
IV-43. For those who, for fear of the Unborn, and also owing to their
perception (of duality), deviate from the right path, the evil springing
up from acceptance of birth (creation), does not accrue. The evil
effect, if there be any, will be but little.
IV-44. Just as an elephant magically conjured up is called an elephant
by relying on perception and right conduct, similarly, for reasons of
perception and right conduct a thing is said to be existing.
IV-45. That which bears semblance of birth, appears as though moving,
and, similarly seems to be a thing (of attributes), is Consciousness
that is birthless, unmoving and non-material, serene and non-dual.
IV-46. Thus Consciousness is unborn; thus the souls are regarded to be
unborn. Those who realise thus certainly do not fall into misfortune.
IV-47. Just as the fire-brand set in motion appears as straight, crooked
etc., similarly, the vibration of Consciousness appears as the perceiver
and the perceived.
IV-48. Just as the fire-brand devoid of motion is without appearances
and birth, so also Consciousness devoid of vibration is
without appearances and birth.
IV-49. When the fire-brand is in motion, the appearances do not come
from elsewhere. Neither do they, when the fire-brand is free from
motion, go elsewhere, nor do they enter into it.
IV-50. They did not go out of the fire-brand owing to their not being of
the nature of substance. In the case of Consciousness, too, the
appearances must be the same, for as appearance there can be no
distinction.
IV-51. When Consciousness is in motion, the appearances do not come from
elsewhere. Neither do they, when the Consciousness is free from motion,
go elsewhere, nor do they enter again into It.
IV-52. They did not go out of Consciousness owing to their not being of
the nature of substance, for they ever remain incomprehensible on
account of the absence of relation of effect and cause.
IV-53. A substance could be the cause of a substance and another could
be the cause of any other thing. But the souls cannot be regarded either
as substances or as some other thing different from all else.
IV-54. Thus external objects are not born of Consciousness; nor is
Consciousness born of external objects. Thus have the wise settled the
birthlessness of cause and effect.
IV-55. As long as there is fascination for cause and effect, so long do
cause and effect come into existence. When the fascination for cause and
effect ceases, there is no further springing up of cause and effect.
IV-56. As long as one is completely absorbed in cause and effect, so
long does transmigration continue. When the absorption in cause and
effect ceases, one does not undergo transmigration.
IV-57. From the relative plane (of thinking) everything seems to be born
and is not, therefore, eternal. From the absolute plane (of perception)
everything is the unborn (Self) and there is, therefore, nothing like
destruction.
IV-58. The souls that are thus born are not born in reality. Their birth
is like that of an object through Maya. And that Maya again
is non-existent.
IV-59. Just as from a magical seed comes out a sprout of that very
nature which is neither permanent nor destructible, so too, is
the reasoning applicable in respect of objects.
IV-60. In the case of all birthless entities the terms permanent and
non-permanent can have no application. Where words fail to describe, no
entity can be spoken of in a discriminative manner.
IV-61. As in dream Consciousness vibrates through illusion, as though
dual by nature, so in the waking state Consciousness vibrates through
illusion as though possessed of dual appearances.
IV-62. There can be no doubt that the non-dual Consciousness alone
appears in dream as though dual. Similarly, in waking state, too, the
non-dual Consciousness appears as though dual, undoubtedly.
IV-63. The dreamer, as he wanders in the dream-land always sees the
creatures born from eggs or from moisture as existing in all the ten
directions.
IV-64. These (creatures), perceptible to the consciousness of the
dreamer, have no existence apart from his consciousness. So also this
consciousness of the dreamer is admitted to be the object of perception
to that dreamer alone.
IV-65. The man in the waking state, as he wanders in the places of the
waking state, always sees the creatures born from eggs or from moisture
as existing in all the ten directions.
IV-66. These (creatures), perceptible to the consciousness of the man in
the waking state, have no existence apart from his consciousness. So
also, this consciousness of the man in the waking state is admitted to
be the object of perception to that man of the waking state alone.
IV-67. Both these are perceptible to each other. "Does it exist?" (To
such a question) "No" is said (by way of answer). Both these are devoid
of valid proof, and each can be perceived only through the idea of the
other.
IV-68. Just as a creature seen in dream takes birth and dies, so also do
all these creatures come into being and disappear.
IV-69. Just as a creature conjured up by magic takes birth and dies, so
also do all these creatures come into being and disappear.
IV-70. Just as an artificial creature (brought into being by incantation
and medicine), takes birth and dies, so also do all these creatures come
into being and disappear.
IV-71. No creature whichsoever is born, nor is there any source for it.
This is that supreme truth where nothing is born whatsoever.
IV-72. This duality consisting in the subject-object relationship is
nothing but the vibration of Consciousness. Again, Consciousness is
without object and is, therefore, declared to be ever unattached.
IV-73. That which exists by virtue of being an imagined empirical view,
does not exist in reality. Again, that which exists on the basis of the
empirical view brought about by other schools of thought, does not
really exist.
IV-74. Inasmuch as the soul, according to the conclusions arrived at by
other schools of thought, takes birth from a fancied empirical view
point, it is said in consistence with that empirical point of view that
the soul is unborn; but from the point of view of
supreme Reality, it is not even unborn.
IV-75. There is a mere fascination for unreal things, though there
exists no duality. Having realised the absence of duality, one is
not born again for want of a cause.
IV-76. When there are no causes – superior, inferior or medium – then
Consciousness does not take birth. How can there be any result when the
cause is absent.
IV-77. The birthlessness of Consciousness which is free from causes is
constant and absolute, for all this (ie., duality and birth) was an
object of perception to It which had been unborn (even before).
IV-78. Having realised the Truth that is uncaused and having abstained
from obtaining any further cause, one attains the state of fearlessness
that is devoid of grief and delusion (kama).
IV-79. Owing to fascination for unreal objects, Consciousness engages
Itself in things that are equally unreal. On realisation of
the non-existence of objects, Consciousness, becoming free from
attachment, abstains (from them).
IV-80. Then, there follows a state of stillness, when the Consciousness
has become free from attachment and does not engage Itself (in unreal
things). That is the object of vision to the wise. That is the (supreme)
state on non-distinction, and that is birthless
and non-dual.
IV-81. This is birthless, sleepless, dreamless, and self-luminous. For
this Entity (the Self) is ever luminous by Its very nature.
IV-82. Owing to the Lord’s fondness for any object whatsoever, he
becomes ever veiled effortlessly, and is unveiled every time with
strenuous effort.
IV-83. A man of puerile imagination definitely covers the Self by
affirming that It "exists", exists not", "Exists and exists not",
or again, "exists not", "exists not", and by possessing such views as
(that It is) changing and unchanging, both changing and
unchanging and non-existent.
IV-84. These are the four alternative views, owing to a fascination for
which the Lord becomes ever hidden. He is the all-seer by whom is the
Lord perceived as untouched by these.
IV-85. Having attained omniscience in its entirety, as well as the
non-dual state of Brahmanhood that is devoid of beginning, middle, and
end, does anyone wish anything thereafter ?
IV-86. This is the humility of the Brahmanas; this is said to be their
natural control. Since, by nature, they have conquered the senses, this
is their restraint. Having known thus, the enlightened one becomes
rooted in tranquillity.
IV-87. The duality that is co-existent with both object and (its)
perception is said to be the ordinary (waking) state. That state
where there is only perception without (the actual presence of an)
object is said to be the ordinary (dream) state.
IV-88. The state devoid of object and devoid of perception is regarded
as extraordinary. Thus have the wise for ever declared knowledge,
object, and the knowable.
IV-89. On acquiring knowledge (of the threefold objects) and on knowing
the objects in succession, there follows consequently, for the man of
great intellect here, the state of omniscience for ever.
IV-90. Those which are to be abandoned, realised, adopted, and made
ineffective should be known first. Of these, the three, excepting the
thing to be realised, are regarded as mere imaginations born of
ignorance.
IV-91. It should be known that all souls are, by nature, similar to
ether, and eternal. There is no diversity anywhere among them, even an
iota of it.
IV-92. All souls are, by nature, illumined from the very beginning, and
their characteristics are well ascertained. He, for whom there is thus
the freedom from want of further acquisition of knowledge, is considered
to be fit for immortality.
IV-93. All souls are, from the very beginning, tranquil, unborn and, by
nature, entirely detached, equal, and non-different, and inasmuch as
Reality is thus unborn, unique, and pure, (therefore there is no need of
tranquillity to be brought into the Self).
IV-94. There cannot ever be any purification for those who always tread
the path of duality. They follow the path of difference, and speak of
diversity and are, therefore, considered to be mean.
IV-95. They who have well-settled convictions regarding that which is
unborn and ever the same,indeed are possessed of great knowledge in this
world. But the common man cannot comprehend it.
IV-96. The knowledge existing in the birthless souls is regarded unborn
and unrelated. Inasmuch as the knowledge has no relation with other
objects, it is declared to be unattached.
IV-97. If there be birth for a thing, however insignificant it may be,
non-attachment shall never be possible for the ignorant man. What to
speak (then) of the destruction of covering for him ?
IV-98. All souls are devoid of any covering and are by nature pure. They
are illumined as well as free from the beginning. Thus they are said to
be masters since they are capable of knowing.
IV-99. The knowledge of the one who is enlightened and all-pervasive,
does not enter into objects. And so the souls also do not enter into
objects. This fact was not mentioned by the Buddha.
IV-100. Having realised the non-dual state that is hard to perceive,
deep, unborn, uniform and serene,we offer our salutations to It, as best
as we can.
Om ! O gods, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious;
May we, while offering our praise to gods
With our bodies strong of limbs,
Enjoy the life which the gods are pleased to grant us.
May Indra of great fame be well disposed to us;
May the all-knowing (or immensely wealthy) Pusha be propitious to us;
May Garuda, the vanquisher of miseries, be well pleased with us;
May Brihaspati grant us all prosperity.
Om ! Peace ! Peace ! Peace !
Here ends the Mandukyopanishad, included in the Atharva-Veda. |