The Māṇḍūkya Upaniṣad (Sanskrit: माण्डूक्य उपनिषद्, Māṇḍūkya Upaniṣad) is the shortest of all the Upanishads, and is assigned to Atharvaveda. It is listed as number 6 in the Muktikā canon of 108 Upanishads. It is considered one of the toughest to understand despite its short length ("like a small chilli that is very hot").
It is in prose, consisting of twelve terse verses, and is associated with a Rig Vedic school of scholars. It discusses the syllable Aum, presents the theory of four states of consciousness, and asserts that Aum is Brahman, which is the Whole, and that Brahman is this self (ātman).
The Mandukya Upanishad is notable for having been recommended in the Muktikā Upanishad by Rama as the one Upanishad that alone is sufficient for knowledge to gain moksha, and as first in its list of eleven principal Upanishads. The text is also notable for inspiring Gaudapada's Karika, a classic for the Vedanta school of Hinduism. Mandukya Upanishad is among the oft cited texts on chronology and philosophical relationship between Hinduism and Buddhism.
The seventh matra of the upanishad is one of the most profound:
English Transliteration
MANDUKYA UPANISHAD
1: Hari Om. Om-ity-etad-aksharam-idam sarvam, tasyopavyakhyanam bhutam bhavad bhavishyaditi sarvam-omkara eva. Yaccanyat trikalatitam tadapy omkara eva
All is OM: Hari Om. The whole universe is the syllable Om. Following is the exposition of Om. Everything that was, is, or will be is, in truth Om. All else which transcends time, space, and causation is also Om.
2: Sarvam hyetad brahmayam-atma brahma soyamatma catushpat
Atman has Four Aspects: All of this, everywhere, is in truth Brahman, the Absolute Reality. This very Self itself, Atman, is also Brahman, the Absolute Reality. This Atman or Self has four aspects through which it operates.
3: Jagarita-sthano bahish-prajnahsaptanga ekonavimsatimukhah sthula-bhug vaisvanarah prathamah padah
First is Waking / Gross: The first aspect of Atman is the Self in the Waking state, Vaishvanara. In this first state, consciousness is turned outward to the external world. Through its seven instruments* and nineteen channels* it experiences the gross objects of the phenomenal world.
*The seven instruments are the more macrocosmic instruments, while the nineteen channels relate more to the microcosmic, individual person.
Seven Instruments: First, Consciousness manifests outward as elements space, air, fire, water, and earth, along with the individuation from the whole and the flow of energy (which we know as the pulsing impulse towards breath).
Nineteen Channels: Then, the individual operates through the four functions of mind (aspects of antahkarana, the inner instrument), which are manas, chitta, ahamkara, and buddhi. Those four operate through the five vayus (prana, apana, samana, udana, and vyana), the five active senses or indriyas (karmendriyas of eliminating, procreating, moving, grasping, and speaking), and the five cognitive senses (jnanendriyas of smelling, tasting, seeing, touching, and hearing)
4: Svapna-sthano’ntah-prajnah saptanga ekonavimsatimukhah praviviktabhuk taijaso dvitiyah padah
Second is Dreaming / Subtle: The second aspect of Atman is the Self in the Dreaming state, Taijasa. In this second state, consciousness is turned towards the inner world. It also operates through seven instruments and nineteen channels, which engage the subtle objects of the mental realm.
5: Yatra supto na kancana kamam kamayate na kancana svapnam pasyati tat sushuptam. Sushupta-asthāna ekibhutah prajnanaghana evanandamayo hyanandabhuk chetomukhah prajnastrityah padah
Third is Deep Sleep / Causal: The third aspect of Atman is the Self operating in the Deep Sleep state, Prajna. In this third state, there is neither the desire for any gross or subtle object, nor any dream sequences. In deep sleep, all such experiences have receded or merged into the ground of undifferentiated consciousness. Here, one is filled with the experience of bliss, and can also find the way to clearer knowledge of the two preceding states.
6: Esha sarvesvara esha sarvajna esho’ntaryamy-esha yonih sarvasya prabhavapyayau hi bhutanam
Find the Experiencer: The one who experiences all of these states of consciousness is the omniscient, indwelling source and director of all. This one is the womb out of which all of the other emerges. All things originate from and dissolve back into this source.
7: Nantah-prajnam na bahih-prajnam, nobhayatah-prajnam na prajnana-ghanam na prajnam naprajnam. Adrishtam-avyavaharayam-agrahyam- alakshanam-acintyam-avyapadesyam-ekatma-pratyayasaram, prapancopasarnam santam sivam-advaitam caturtham manyante sa tm sa vijneyah
The Fourth Aspect is Turiya: The fourth aspect of Atman or Self is Turiya, literally the fourth. In this fourth state, consciousness is neither turned outward nor inward. Nor is it both outward and inward; it is beyond both cognition and the absence of cognition. This fourth state of Turiya cannot be experienced through the senses or known by comparison, deductive reasoning or inference; it is indescribable, incomprehensible, and unthinkable with the mind. This is Pure Consciousness itself. This is the real Self. It is within the cessation of all phenomena. It is serene, tranquil, filled with bliss, and is one without second. This is the real or true Self that is to be realized.
8: So’yam-atma adhyaksharam-omkaro dhimatram pada matra matrasca pada akara ukaro makara iti
Those Four are the Same with “A-U-M” and Silence: That Om, though described as having four states, is indivisible; it is pure Consciousness itself. That Consciousness is Om. The three sounds A-U-M (ah, ou, mm) and the three letters A, U, M are identical with the three states of waking, dreaming, and sleeping, and these three states are identical with the three sounds and letters. The fourth state, Turiya is to be realized only in the silence behind or beyond the other three.
9: Jagarita-sthano vaisvanaro’karah prathama matra. apteradimatvad-vapnoti ha vai sarvan kamanadisca bhavati ya evam veda
The Sound “A” is Waking / Gross: Vaishvanara is the consciousness experienced during the waking state, and is A, the first letter of Om. That simple sound of A is first and permeates all other sounds. One who is aware of this first level of reality has fulfillment of all longings and is successful.
10: Svapna-stahnas taijasa ukaro dvitiya matrotkarshadu-ubhayatvad- votkarsati ha vai jnana-santatim samanasca bhavati nasyabrahmavit kule bhavati ya evam veda
The Sound “U” is Dreaming / Subtle: Taijasa is the consciousness experienced during the dreaming state, and is U, the second letter of Om. This intermediate state operates between the waking and sleeping states, reflecting some qualities of the other two. One who knows this subtler state is superior to others. For one who knows this, knowers of Brahman, the Absolute Reality, will be born into his family.
11: Sushupta-sthnah prajno makras tritiya mtr miterapiter va minoti ha va idam sarvam-apitisca bhavati ya evam veda
The Sound “M” is Deep Sleep / Causal: Prajna is the consciousness experienced during the state of dreamless, deep sleep, and is M, the third letter of Om. It contains the other two, and is that from which the other two emerge, and into they recede or merge. A knower of this more subtle state can understand all within himself.
12: Amatras-caturtho’vyavaharyah prapancopasamah sivo’dvaita evamomkara atmaiva samvisaty-atman-atmanam ya evam veda.
Silence after “A-U-M” is the True Self: The fourth aspect is the soundless aspect of Om. It is not utterable and is not comprehended through the senses or by the mind. With the cessation of all phenomena, even of bliss, this soundless aspect becomes known. It is a state of nondual (advaita) reality—one without a second. This fourth state, Turiya, is the real Self or true Self. One with direct experience of this expands to Universal Consciousness.
Simple Translation of Mandukya Upanishad
I
Harih Aum! AUM, the word, is all this, the whole universe. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time—that also is truly AUM.
II
All this is, indeed, Brahman. This Atman is Brahman. This same Atman has four quarters.
III
The first quarter is called Vaisvanara, whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and who is the experiencer of gross objects.
IV
The second quarter is Taijasa, whose sphere of activity is the dream state, who is conscious of internal objects, who is endowed with seven limbs and nineteen mouths and who is the experiencer of subtle objects.
V
That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prajna, whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge of dreaming and waking.
VI
He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from him all beings originate and in him they finally disappear.
VII
Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and non—dual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.
VIII
The same Atman explained before as being endowed with four quarters is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters of Atman are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M.
IX
Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all—pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first among the great.
X
Taijasa Atman, whose sphere of activity is the dream state, is U, the second letter of AUM, on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all and finds in his family no one ignorant of Brahman.
XI
Prajna Atman, whose sphere is deep sleep, is M, the third letter of AUM, because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.
XII
The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non—dual. This AUM is verily Atman. He who knows this merges his self in Atman—yea, he who knows this.
A comparison of ten complete translations.
Translated by
E. Röer (1891)
Sri Aurobindo (c. 1900‒02)
R.E. Hume (1921)
Sri Purohit Swami and W.B. Yeats (1937)
Swami Nikhilananda (1952)
S. Radhakrishnan (1953)
Swami Gambhirananda (1958)
Juan Mascaró (1965)
Eknath Easwaran (1987)
Patrick Olivelle (1996)
THIS IS THE SHORTEST major Upanishad and the one that sets forth the famous Vedantin theory of the states of consciousness: waking, dreaming, deep sleep, and the fourth state (turiya), which is the Self.
Adi Shankara said that this Upanishad, together with Gaudapada’s commentary on it, “contains the epitome of the substance of the import of Vedanta.”
You will find below ten translations of this Upanishad. In each case we’ve included the entire text of the Upanishad itself but omitted notes and commentary.
Recommendations
In case you’ve come to this page looking for recommendations about which translation is best, we’ll briefly state our opinion. The super-short version is that you should get both Swami Gambhirananda’s translation and Olivelle’s and read them side by side. In order to really understand the Upanishads you need the whole books, not just the portions reprinted below, because the notes and commentary are essential. Here’s the longer version of our opinion:
First you must decide which kind of translation you want. There are three kinds:
1. Traditional translations. These books include commentaries and explanations that are usually longer than the Upanishads themselves. These books interpret the Upanishads as they have been traditionally understood in India, usually through the lens of Advaita Vedanta. In our opinion, the best translation of this type is Swami Gambhirananda’s. Swami Nikhilananda’s is also good. Both include Gaudapada’s Karika and Shankara’s commentary.
2. Academic translations. These books attempt to uncover the original meaning of the text as it was understood at the time when it was composed. They do not assume that the commentaries are correct. They do not defer to Shankara or Advaita Vedanta or any other tradition. The best translation of this kind is Olivelle’s. Hume’s is second, but scholars learned so much in the 75 years that separate the two men that Olivelle’s is much better.
3. Idiosyncratic translations that do not attempt to convey traditional Vedanta or modern academic scholarship. Sometimes a translation in this category can be spectacularly good — Byrom’s translation of the Ashtavakra Gita comes to mind — but in the case of the Mandukya Upanishad we don’t see anything we can recommend. Easwaran’s translation is the most popular one in this category on Amazon.
1
Röer
“Om” this is immortal. Its explanation is this all; what was, what is, and what will be, all is verily the word “Om;” and everything else which is beyond the threefold time is also verily the word “Om.”
Aurobindo
OM is this imperishable Word, OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM.
Hume
Om! — This syllable 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 — that, too, is just the word Om.
Purohit Swami and Yeats
The word Ôm is the Imperishable; all this its manifestation. Past, present, future — everything is Ôm. Whatever transcends the three divisions of time, that too is Ôm.
Swami Nikhilananda
Harih Aum! AUM, the word, is all this, [i.e. the whole universe]. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time — that also is truly AUM.
Radhakrishnan
Aum, this syllable is all this. An explanation of that (is the following). All that is the past, the present and the future, all this is only the syllable aum. And whatever else there is beyond the threefold time, that too is only the syllable aum.
Swami Gambhirananda
This letter that is Om is all this. Of this a clear exposition (is started with): All that is past, present, or future is verily Om. And whatever is beyond the three periods of time is also verily Om.
Mascaró
OM. This eternal Word is all: what was, what is and what shall be, and what beyond is in eternity. All is OM.
Easwaran
AUM stands for the supreme Reality.
It is a symbol for what was, what is,
And what shall be. AUM represents also
What lies beyond past, present, and future.
Olivelle
OṂ — this whole world is that syllable! Here is a further explanation of it. The past, the present, and the future — all that is simply OṂ; and whatever else that is beyond the three times, that also is simply OṂ —
2
Röer
For this all (represented by “Om”) is Brahma; this soul is Brahma. This soul has four conditions.
Aurobindo
All this Universe is the Eternal Brahman, this Self is the Eternal, and the Self is fourfold.
Hume
For truly, everything here is Brahma; this self (ātman) is Brahma. This same self has four fourths.
Purohit Swami and Yeats
There is nothing that is not Spirit. The personal self is the impersonal Spirit. It has four conditions.
Swami Nikhilananda
All this is, indeed, Brahman. This Ātman is Brahman. This same Ātman has four quarters (pādas).
Radhakrishnan
All this is, verily, Brahman. This self is Brahman. This same self has four quarters.
Swami Gambhirananda
All this is surely Brahman. This Self is Brahman. The Self, such as It is, is possessed of four quarters.
Mascaró
Brahman is all and Atman is Brahman. Atman, the Self, has four conditions.
Easwaran
Brahman is all, and the Self is Brahman.
This Self has four states of consciousness.
Olivelle
— for this brahman is the Whole. Brahman is this self (ātman); that [brahman] is this self (ātman) consisting of four quarters.
3
Röer
The first condition is Vaisvánara, whose place is in the waking state, whose knowledge are external objects, who has seven members, who has nineteen mouths, (and) who enjoys the gross (objects).
Aurobindo
He whose place is the wakefulness, who is wise of the outward, who has seven limbs, to whom there are nineteen doors, who feeleth and enjoyeth gross objects, Vaiswanor, the Universal Male, He is the first.
Hume
The waking state (jāgarita-sthāna), outwardly cognitive, having seven limbs, having nineteen mouths, enjoying the gross (sthūla-bhuj), the Common-to-all-men (vaiśvānara), is the first fourth.
Purohit Swami and Yeats
First comes the material condition — common to all — perception turned outward, seven agents, nineteen agencies, wherein the Self enjoys coarse matter. This is known as the waking condition.
Swami Nikhilananda
The first quarter (pāda) is called Vaiśvānara, whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and who is the experiencer of gross objects.
Radhakrishnan
The first quarter is Vaiśvānara, whose sphere (of activity) is the waking state, who cognises external objects, who has seven limbs and nineteen mouths and who enjoys (experiences) gross (material) objects.
Swami Gambhirananda
The first quarter is Vaiśvānara whose sphere (of action) is the waking state, whose consciousness relates to things external, who is possessed of seven limbs and nineteen mouths, and who enjoys gross things.
Mascaró
The first condition is the waking life of outward-moving consciousness, enjoying the seven outer gross elements.
Easwaran
The first is called Vaishvanara, in which
One lives with all the senses turned outward,
Aware only of the external world.
Olivelle
The first quarter is Vaiśvānara — the Universal One — situated in the waking state, perceiving what is outside, possessing seven limbs and nineteen mouths, and enjoying gross things.
4
Röer
His second condition is Taijasa, whose place is in dream whose knowledge are the internal objects [sic], who has seven members, nineteen mouths (and) enjoys the subtle (objects).
Aurobindo
He whose place is the dream, who is wise of the inward, who has seven limbs, to whom there are nineteen doors, who feeleth and enjoyeth subtle objects, Taijasa, the Inhabitant in Luminous Mind, He is the second.
Hume
The dreaming state (svapna-sthāna), inwardly cognitive, having seven limbs, having nineteen mouths, enjoying the exquisite (pravivikta-bhuj), the Brilliant (taijasa), is the second fourth.
Purohit Swami and Yeats
The second is the mental condition, perception turned inward, seven agents, nineteen agencies, wherein the Self enjoys subtle matter. This is known as the dreaming condition.
Swami Nikhilananda
The second quarter (pāda) is Taijasa, whose sphere of activity is the dream state, who is conscious of internal objects, who is endowed with seven limbs and nineteen mouths, and who is the experiencer of subtle objects.
Radhakrishnan
The second quarter is taijasa, whose sphere (of activity) is the dream state, who cognises internal objects, who has seven limbs and nineteen mouths, and who enjoys (experiences) the subtle objects.
Swami Gambhirananda
Taijasa is the second quarter, whose sphere (of activity) is the dream state, whose consciousness is internal, who is possessed of seven limbs and nineteen mouths, and who enjoys subtle objects.
Mascaró
The second condition is the dreaming life of inner-moving consciousness, enjoying the seven subtle inner elements in its own light and solitude.
Easwaran
Taijasa is the name of the second,
The dreaming state in which, with the senses
Turned inward, one enacts the impressions
Of past deeds and present desires.
Olivelle
The second quarter is Taijasa — the Brilliant One — situated in the state of dream, perceiving what is inside, possessing seven limbs and nineteen mouths, and enjoying refined things.
5
Röer
When the sleeper desires no desires, sees no dream, this is sound sleep. His third condition is Prájna (who completely knows) who has become one, whose knowledge is uniform alone, whose nature is like bliss, who enjoys bliss, and whose mouth is knowledge.
Aurobindo
When one sleepeth and yearneth not with any desire, nor seeth any dream, that is the perfect slumber. He whose place is the perfect slumber, who is become Oneness, who is wisdom gathered into itself, who is made of mere delight, who enjoyeth delight unrelated, to whom conscious mind is the door, Prajna, the Lord of Wisdom, He is the third.
Hume
If one asleep desires no desire whatsoever, sees no dream whatsoever, that is deep sleep (suṣupta).
The deep-sleep state (suṣupta-sthāna), unified (ekī-bhūta), just (eva) a cognition-mass (prajñāna-ghana), consisting of bliss (ānanda-maya), enjoying bliss (ānanda-bhuj), whose mouth is thought (cetas-), the cognitional (prājña), is the third fourth.
Purohit Swami and Yeats
In deep sleep man feels no desire, creates no dream. This undreaming sleep is the third condition, the intellectual condition. Because of his union with the Self and his unbroken knowledge of it, he is filled with joy, he knows his joy; his mind is illuminated.
Swami Nikhilananda
That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prājña, whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge [of dreaming and waking].
Radhakrishnan
Where one, being fast asleep, does not desire any desire whatsoever and does not see any dream whatsoever, that is deep sleep. The third quarter is prājña, whose sphere (of activity) is the state of deep sleep, who has become one, who is verily, a mass of cognition, who is full of bliss and who enjoys (experiences) bliss, whose face is thought.
Swami Gambhirananda
That state is deep sleep where the sleeper does not desire any enjoyable thing and does not see any dream. The third quarter is Prājña who has deep sleep as his sphere, in whom everything becomes undifferentiated, who is a mass of mere consciousness, who abounds in bliss, who is surely an enjoyer of bliss, and who is the doorway to the experience (of the dream and waking states).
Mascaró
The third condition is the sleeping life of silent consciousness when a person has no desires and beholds no dreams. That condition of deep sleep is one of oneness, a mass of silent consciousness made of peace and enjoying peace.
Easwaran
The third state is called Prajna, of deep sleep,
In which one neither dreams nor desires.
There is no mind in Prajna, there is no
Separateness; but the sleeper is not
Conscious of this. Let him become conscious
In Prajna and it will open the door
To the state of abiding joy.
Olivelle
The third quarter is Prājña — the Intelligent One — situated in the state of deep sleep — deep sleep is when a sleeping man entertains no desires or sees no dreams —; became one, and thus being a single mass of perception; consisting of bliss, and thus enjoying bliss; and having thought as his mouth.
6
Röer
He (the Prájna) is the lord of all; he is omniscient, he is the internal ruler; he is the source of all; for he is the origin and destruction of (all) beings.
Aurobindo
This is the Almighty, this is the Omniscient, this is the Inner Soul, this is the Womb of the Universe, this is the Birth and Destruction of creatures.
Hume
This is the lord of all (sarveśvara). This is the all-knowing (sarva-jña). This is the inner controller (antar-yāmin). This is the source (yoni) of all, for this is the origin and the end (prabhavāpyayau) of beings.
Purohit Swami and Yeats
The Self is the lord of all; inhabitant of the hearts of all. He is the source of all; creator and dissolver of beings. There is nothing He does not know.
Swami Nikhilananda
He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from him all beings originate and in him they finally disappear.
Radhakrishnan
This is the lord of all, this is the knower of all, this is the inner controller; this is the source of all; this is the beginning and the end of beings.
Swami Gambhirananda
This one is the Lord of all; this one is Omniscient; this one is the inner Director (of all); this one is the Source of all; this one is verily the place of origin and dissolution of all beings.
Mascaró
This silent consciousness is all-powerful, all-knowing, the inner ruler, the source of all, the beginning and end of all beings.
Easwaran
Prajna, all-powerful and all-knowing,
Dwells in the hearts of all as the ruler.
Prajna is the source and end of all.
Olivelle
He is the Lord of all; he is the knower of all; he is the inner controller; he is the womb of all — for he is the origin and the dissolution of beings.
7
Röer
They think the fourth him, whose knowledge are not internal objects, nor internal, nor both, who has not uniform knowledge, who is not intelligent and not unintelligent, who is invisible, imperceptible, unseizable, incapable of proof, beyond thought, not to be defined, whose only proof is the belief in the soul, in whom all the spheres have ceased, who is tranquil, blissful, and without duality.
Aurobindo
He who is neither inward-wise, nor outward-wise, nor both inward and outward wise, nor wisdom self-gathered, nor possessed of wisdom, nor unpossessed of wisdom, He Who is unseen and incommunicable, unseizable, featureless, unthinkable, and unnameable, Whose essentiality is awareness of the Self in its single existence, in Whom all phenomena dissolve, Who is Calm, Who is Good, Who is the One than Whom there is no other, Him they deem the fourth; He is the Self, He is the object of Knowledge.
Hume
Not inwardly cognitive (antaḥ-prajña), not outwardly cognitive (bahiḥ-prajña), not both-wise cognitive (ubhayatah-prajña), not a cognition-mass (prajñāna-ghana, not cognitive (prajña), not non-cognitive (a‑prajña), unseen (a‑dṛṣṭa), with which there can be no dealing (a‑vyavahārya), ungraspable (a‑grāhya), having no distinctive mark (a‑lakṣaṇa), non-thinkable (a‑cintya), that cannot be designated (a‑vyapadeśya), the essence of the assurance of which is the state of being one with the Self (ekātmya-pratyaya-sāra), the cessation of development (prapañcopaśama), tranquil (śanta), benign (śiva), without a second (a‑dvaita) — [such] they think is the fourth. He is the Self (Ātman). He should be discerned.
Purohit Swami and Yeats
He is not knowable by perception, turned inward or outward, nor by both combined. He is neither that which is known, nor that which is not known, nor is He the sum of all that might be known. He cannot be seen, grasped, bargained with. He is undefinable, unthinkable, indescribable.
The only proof of His existence is union with Him. The world disappears in Him. He is the peaceful, the good, the one without a second. This is the fourth condition of the Self — the most worthy of all.
Swami Nikhilananda
Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable, and indescribable. The essence of the Consciousness manifesting as the self [in the three states], It is the cessation of all phenomena; It is all peace, all bliss, and non-dual. This is what is known as the Fourth (Turiya). This is Ātman, and this has to be realized.
Radhakrishnan
(Turīya is) not that which cognises the internal (objects), not that which cognises the external (objects), not what cognises both of them, not a mass of cognition, not cognitive, not non-cognitive. (It is) unseen, incapable of being spoken of, ungraspable, without any distinctive marks, unthinkable, unnameable, the essence of the knowledge of the one self, that into which the world is resolved, the peaceful, the benign, the non-dual, such, they think, is the fourth quarter. He is the self; He is to be known.
Swami Gambhirananda
They consider the Fourth to be that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor a mass of consciousness, nor conscious, nor unconscious; which is unseen, beyond empirical dealings, beyond the grasp (of the organs of action), uninferable, unthinkable, indescribable; whose valid proof consists in the single belief in the Self; in which all phenomena cease; and which is unchanging, auspicious, and non-dual. That is the Self, and That is to be known.
Mascaró
The fourth condition is Atman in his own pure state: the awakened life of supreme consciousness. It is neither outer nor inner consciousness, neither semi-consciousness, nor sleeping-consciousness, neither consciousness nor unconsciousness. He is Atman, the Spirit himself, that cannot be seen or touched, that is above all distinction, beyond thought and ineffable. In the union with him is the supreme proof of his reality. He is the end of evolution and non-duality. He is peace and love.
Easwaran
The fourth is the superconscious state called
Turiya, neither inward nor outward,
Beyond the senses and the intellect,
In which there is none other than the Lord.
He is the supreme goal of life. He is
Infinite peace and love. Realize him!
Olivelle
They consider the fourth quarter as perceiving neither what is inside nor what is outside, nor even both together; not as a mass of perception, neither as perceiving nor as not perceiving; as unseen; as beyond the reach of ordinary transaction; as ungraspable; as without distinguishing marks; as unthinkable; as indescribable; as one whose essence is the perception of itself alone; as the cessation of the visible world; as tranquil; as auspicious; as without a second. That is the self (ātman), and it is that which should be perceived.
8
Röer
This soul depends upon the word “Om,” which depends upon its parts. The conditions (of the soul) are parts (of the “Om”), these parts conditions. (Those parts are) the letters A, U, and M.
Aurobindo
Now this the Self, as to the imperishable Word, is OM; and as to the letters, His parts are the letters and the letters are His parts, namely, A U M.
Hume
This is the Self with regard to the word Om, with regard to its elements. The elements (mātra), are the fourths; the fourths, the elements: the letter a, the letter u, the letter m.
Purohit Swami and Yeats
This Self, though beyond words, is that supreme word Om; though indivisible, it can be divided in three letters corresponding to the three conditions of the Self, the letter A, the letter U, and the letter M.
Swami Nikhilananda
The same Ātman [explained before as being endowed with four quarters] is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters [of Ātman] are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M.
Radhakrishnan
This is the self, which is of the nature of the syllable aum, in regard to its elements. The quarters are the elements, the elements are the quarters, namely the letter a, the letter u and the letter m.
Swami Gambhirananda
That very Self, considered from the standpoint of the syllable (denoting It) is Om. Considered from the standpoint of the letters (constituting Om), the quarters (of the Self) are the letters (of Om), and the letters are the quarters. (The letters are): a, u, and m.
Mascaró
This Atman is the eternal Word OM. Its three sounds, A, U, and M, are the first three states of consciousness, and these three states are the three sounds.
Easwaran
Turiya is represented by AUM.
Though indivisible, it has three sounds.
Olivelle
With respect to syllables, OṂ is this very self (ātman); whereas with respect to the constituent phonemes of a syllable, it is as follows. The constituent phonemes are the quarters, and the quarters are the constituent phonemes, namely, ‘a’, ‘u’, and ‘m’.
9
Röer
Vaiśvánara, who abides in the waking state, is the letter A, the first part, (either) from pervading (aptéh), or from its being the first (letter). He verily obtains all desires and is the first who thus knows.
Aurobindo
The Waker, Vaiswanor, the Universal Male, He is A, the first letter, because of Initiality and Pervasiveness; he that knoweth Him for such pervadeth and attaineth all his desires; he becometh the source and first.
Hume
The waking state, the Common-to-all-men, is the letter a, the first element, from āpti (‘obtaining’) or from ādimatvā (‘being first’).
He obtains, verily, indeed, all desires, he becomes first — he who knows this.
Purohit Swami and Yeats
The waking condition, called the material condition, corresponds to the letter A, which leads the alphabet and breathes in all the other letters. He who understands, gets all he wants; becomes a leader among men.
Swami Nikhilananda
Vaiśvānara Ātman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all-pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first [among the great].
Radhakrishnan
Vaiśvānara, whose sphere (of activity) is the waking state, is the letter a, the first element, either from the root ap to obtain or from being the first. He who knows this, obtains, verily, all desires, also, he becomes first.
Swami Gambhirananda
Vaiśvānara, having the waking state as his sphere, is the first letter a, because of the (the similarity of) pervasiveness or being the first. He who knows thus, does verily attain all desirable things, and becomes the foremost.
Mascaró
The first sound A is the first state of waking consciousness, cOMmon to all men. It is found in the words Apti, ‘attaining’, and Adimatvam, ‘being first’. Who knows this attains in truth all his desires, and in all things becOMes first.
Easwaran
A stands for Vaishvanara. Those who know this,
Through mastery of the senses, obtain
The fruit of their desires and attain greatness.
Olivelle
The first constituent phoneme — ‘a’ — is Vaiśvānara situated in the waking state, so designated either because of obtaining (āpti) or because of being first (ādimattva). Anyone who knows this is sure to obtain all his desires and to become the first.
10
Röer
Taijasa who abides in dream, is the letter U, the second part, from its being more elevated or from its being in the midst. He verily elevates the continuance of knowledge, and becomes the like (to friend and foe) and has no descendant ignorant of Brahma who thus knows.
Aurobindo
The Dreamer, Taijasa, the Inhabitant in Luminous Mind, He is U, the second letter, because of Advance and Centrality; he that knoweth Him for such, advanceth the bounds of his knowledge and riseth above difference; nor of his seed is any born that knoweth not the Eternal.
Hume
The sleeping state, the Brilliant, is the letter u, the second element, from utkarṣa (‘exaltation’) or from ubhayatvā (intermediateness).
He exalts, verily, indeed, the continuity of knowledge; and he becomes equal (samāna); no one ignorant of Brahman is born in the family of him who knows this.
Purohit Swami and Yeats
The dreaming condition, called the mental condition, corresponds to the second letter U. It upholds; stands between waking and sleeping. He who understands, upholds the tradition of spiritual knowledge; looks upon everything with an impartial eye. No one ignorant of Spirit is born into his family.
Swami Nikhilananda
Taijasa Ātman, whose sphere of activity is the dream state, is U, the second letter [of AUM], on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all, and finds in his family no one ignorant of Brahman.
Radhakrishnan
Taijasa, whose sphere (of activity) is the dream state, is the letter u, the second element, from exaltation or intermediateness. He who knows this exalts, verily, the continuity of knowledge and he becomes equal; in his family is born no one who does not know Brahman.
Swami Gambhirananda
He who is Taijasa with the state of dream as his sphere (of activity) is the second letter u (of Om); because of the similarity of excellence and intermediateness. He who knows thus increases the current of knowledge and becomes equal to all. None is born in his line who is not a knower of Brahman.
Mascaró
The second sound U is the second state of dreaming consciousness. It is found in the words Utkarsha, ‘uprising’, and Ubhayatvam, ‘bothness’. Who knows this raises the tradition of knowledge and attains equilibrium. In his famiy is never born any one who knows not Brahman.
Easwaran
U indicates Taijasa. Those who know this,
By mastering even their dreams, become
Established in wisdom. In their family
Everyone leads the spiritual life.
Olivelle
The second constituent phoneme — ‘u’ — is Taijasa situated in the state of dream, so designated either because of heightening (utkarṣa) or because of being intermediate (ubhayatva). Anyone who knows this is sure to heighten the continuity of knowledge and to become common; and a man without the knowledge of brahman will not be born in his lineage.
11
Röer
Prájna (the perfect wise) who abides in deep sleep, is the letter M, the third part, from its being a measure (mitéh), or from its being of one and the same nature. He verily measures this all and becomes of the same nature who thus knows.
Aurobindo
The Sleeper, Prajna, the Lord of Wisdom, He is M, the third letter, because of Measure and Finality; he that knoweth Him for such measureth with himself the Universe and becometh the departure into the Eternal.
Hume
The deep-sleep state, the cognitional, is the letter m, the third element, from miti (‘erecting’) or from apiti (‘immerging’).
He, verily, indeed, erects (‘minoti’) this whole world, and he becomes its immerging — he who knows this.
Purohit Swami and Yeats
Undreaming sleep, called the intellectual condition, corresponds to the third letter, M. It weighs and unites. He who understands, weighs the world; rejects; unites himself with the cause.
Swami Nikhilananda
Prājña Ātman, whose sphere is deep sleep, is M, the third letter [of AUM], because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.
Radhakrishnan
Prājña, whose sphere (of activity) is the state of deep sleep is the letter m, the third element, either from the root mi, to measure or because of merging. He who knows this measures (knows) all this and merges also (all this in himself).
Swami Gambhirananda
Prājña with his sphere of activity in the sleep state is m, the third letter of Om, because of measuring or because of absorption. Anyone who knows thus measures all this, and he becomes the place of absorption.
Mascaró
The third sound M is the third state of sleeping consciousness. It is found in the words Miti, ‘measure’, and in the root Mi, ‘to end’, that gives Apiti, ‘final end’. Who knows ths measures all with his mind and attains the final End.
Easwaran
M corresponds to Prajna. Those who know this,
By stilling the mind, find their true stature
And inspire everyone around to grow.
Olivelle
The third constituent phoneme — ‘m’ — is Prājña situated in the state of deep sleep, so designated either because of construction (miti) or because of destruction (apīti). Anyone who knows this is sure to constuct this whole world and to become also its destruction.
12
Röer
(The “Om”) which is without part is the fourth (condition of Brahma) which is imperceptible in which all the spheres have ceased, which is blissful (and) without duality. The “Om,” thus (meditated upon) is soul alone. He enters with his soul the soul, who thus knows, who thus knows.
Aurobindo
Letterless is the fourth, the Incommunicable, the end of phenomena, the Good, the One than Whom there is no other; thus is OM. He that knoweth is the Self and entereth by his self into the Self, he that knoweth, he that knoweth.
Hume
The 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 (Ātman) indeed.
He who knows this, with his self enters the Self — yea, he who knows this!
Purohit Swami and Yeats
The fourth condition of the Self corresponds to Ôm as One, indivisible Word. He is whole; beyond bargain. The world disappears in Him. He is the good; the one without a second. Thus Ôm is nothing but Self. He who understands, with the help of his personal Self, merges himself into the impersonal Self; He who understands.
Swami Nikhilananda
The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non-dual. This AUM is verily Ātman. He who knows this merges his self in Ātman — yea, he who knows this.
Radhakrishnan
The fourth is that which has no elements, which cannot be spoken of, into which the world is resolved, benign, non-dual. Thus the syllable aum is the very self. He who knows it thus enters the self with his self.
Swami Gambhirananda
The partless Om is Turīya — beyond all conventional dealings, the limit of the negation of the phenomenal world, the aupicious, and the non-dual. Om is thus the Self to be sure. He who knows thus enters the Self through his self.
Mascaró
The word OM as one sound is the fourth state of supreme consciousness. It is beyond the senses and is the end of evolution. It is non-duality and love. He goes with his self to the supreme Self who knows this, who knows this.
Easwaran
The mantram AUM stands for the supreme state
Of turiya, without parts, beyond birth
And death, symbol of everlasting joy.
Those who know AUM as the Self become the Self;
Truly they become the Self.
OM shanti shanti shanti
Olivelle
The fourth, on the other hand, is without constituent phonemes; beyond the reach of ordinary transaction; the cessation of the visible world; auspicious; and unique.
Accordingly, the very self (ātman) is OṂ. Anyone who knows this enters the self (ātman) by himself (ātman).
E. Röer (1891)
Sri Aurobindo (c. 1900‒02)
R.E. Hume (1921)
Sri Purohit Swami and W.B. Yeats (1937)
Swami Nikhilananda (1952)
S. Radhakrishnan (1953)
Swami Gambhirananda (1958)
Juan Mascaró (1965)
Eknath Easwaran (1987)
Patrick Olivelle (1996)
THIS IS THE SHORTEST major Upanishad and the one that sets forth the famous Vedantin theory of the states of consciousness: waking, dreaming, deep sleep, and the fourth state (turiya), which is the Self.
Adi Shankara said that this Upanishad, together with Gaudapada’s commentary on it, “contains the epitome of the substance of the import of Vedanta.”
You will find below ten translations of this Upanishad. In each case we’ve included the entire text of the Upanishad itself but omitted notes and commentary.
Recommendations
In case you’ve come to this page looking for recommendations about which translation is best, we’ll briefly state our opinion. The super-short version is that you should get both Swami Gambhirananda’s translation and Olivelle’s and read them side by side. In order to really understand the Upanishads you need the whole books, not just the portions reprinted below, because the notes and commentary are essential. Here’s the longer version of our opinion:
First you must decide which kind of translation you want. There are three kinds:
1. Traditional translations. These books include commentaries and explanations that are usually longer than the Upanishads themselves. These books interpret the Upanishads as they have been traditionally understood in India, usually through the lens of Advaita Vedanta. In our opinion, the best translation of this type is Swami Gambhirananda’s. Swami Nikhilananda’s is also good. Both include Gaudapada’s Karika and Shankara’s commentary.
2. Academic translations. These books attempt to uncover the original meaning of the text as it was understood at the time when it was composed. They do not assume that the commentaries are correct. They do not defer to Shankara or Advaita Vedanta or any other tradition. The best translation of this kind is Olivelle’s. Hume’s is second, but scholars learned so much in the 75 years that separate the two men that Olivelle’s is much better.
3. Idiosyncratic translations that do not attempt to convey traditional Vedanta or modern academic scholarship. Sometimes a translation in this category can be spectacularly good — Byrom’s translation of the Ashtavakra Gita comes to mind — but in the case of the Mandukya Upanishad we don’t see anything we can recommend. Easwaran’s translation is the most popular one in this category on Amazon.
1
Röer
“Om” this is immortal. Its explanation is this all; what was, what is, and what will be, all is verily the word “Om;” and everything else which is beyond the threefold time is also verily the word “Om.”
Aurobindo
OM is this imperishable Word, OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM.
Hume
Om! — This syllable 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 — that, too, is just the word Om.
Purohit Swami and Yeats
The word Ôm is the Imperishable; all this its manifestation. Past, present, future — everything is Ôm. Whatever transcends the three divisions of time, that too is Ôm.
Swami Nikhilananda
Harih Aum! AUM, the word, is all this, [i.e. the whole universe]. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time — that also is truly AUM.
Radhakrishnan
Aum, this syllable is all this. An explanation of that (is the following). All that is the past, the present and the future, all this is only the syllable aum. And whatever else there is beyond the threefold time, that too is only the syllable aum.
Swami Gambhirananda
This letter that is Om is all this. Of this a clear exposition (is started with): All that is past, present, or future is verily Om. And whatever is beyond the three periods of time is also verily Om.
Mascaró
OM. This eternal Word is all: what was, what is and what shall be, and what beyond is in eternity. All is OM.
Easwaran
AUM stands for the supreme Reality.
It is a symbol for what was, what is,
And what shall be. AUM represents also
What lies beyond past, present, and future.
Olivelle
OṂ — this whole world is that syllable! Here is a further explanation of it. The past, the present, and the future — all that is simply OṂ; and whatever else that is beyond the three times, that also is simply OṂ —
2
Röer
For this all (represented by “Om”) is Brahma; this soul is Brahma. This soul has four conditions.
Aurobindo
All this Universe is the Eternal Brahman, this Self is the Eternal, and the Self is fourfold.
Hume
For truly, everything here is Brahma; this self (ātman) is Brahma. This same self has four fourths.
Purohit Swami and Yeats
There is nothing that is not Spirit. The personal self is the impersonal Spirit. It has four conditions.
Swami Nikhilananda
All this is, indeed, Brahman. This Ātman is Brahman. This same Ātman has four quarters (pādas).
Radhakrishnan
All this is, verily, Brahman. This self is Brahman. This same self has four quarters.
Swami Gambhirananda
All this is surely Brahman. This Self is Brahman. The Self, such as It is, is possessed of four quarters.
Mascaró
Brahman is all and Atman is Brahman. Atman, the Self, has four conditions.
Easwaran
Brahman is all, and the Self is Brahman.
This Self has four states of consciousness.
Olivelle
— for this brahman is the Whole. Brahman is this self (ātman); that [brahman] is this self (ātman) consisting of four quarters.
3
Röer
The first condition is Vaisvánara, whose place is in the waking state, whose knowledge are external objects, who has seven members, who has nineteen mouths, (and) who enjoys the gross (objects).
Aurobindo
He whose place is the wakefulness, who is wise of the outward, who has seven limbs, to whom there are nineteen doors, who feeleth and enjoyeth gross objects, Vaiswanor, the Universal Male, He is the first.
Hume
The waking state (jāgarita-sthāna), outwardly cognitive, having seven limbs, having nineteen mouths, enjoying the gross (sthūla-bhuj), the Common-to-all-men (vaiśvānara), is the first fourth.
Purohit Swami and Yeats
First comes the material condition — common to all — perception turned outward, seven agents, nineteen agencies, wherein the Self enjoys coarse matter. This is known as the waking condition.
Swami Nikhilananda
The first quarter (pāda) is called Vaiśvānara, whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and who is the experiencer of gross objects.
Radhakrishnan
The first quarter is Vaiśvānara, whose sphere (of activity) is the waking state, who cognises external objects, who has seven limbs and nineteen mouths and who enjoys (experiences) gross (material) objects.
Swami Gambhirananda
The first quarter is Vaiśvānara whose sphere (of action) is the waking state, whose consciousness relates to things external, who is possessed of seven limbs and nineteen mouths, and who enjoys gross things.
Mascaró
The first condition is the waking life of outward-moving consciousness, enjoying the seven outer gross elements.
Easwaran
The first is called Vaishvanara, in which
One lives with all the senses turned outward,
Aware only of the external world.
Olivelle
The first quarter is Vaiśvānara — the Universal One — situated in the waking state, perceiving what is outside, possessing seven limbs and nineteen mouths, and enjoying gross things.
4
Röer
His second condition is Taijasa, whose place is in dream whose knowledge are the internal objects [sic], who has seven members, nineteen mouths (and) enjoys the subtle (objects).
Aurobindo
He whose place is the dream, who is wise of the inward, who has seven limbs, to whom there are nineteen doors, who feeleth and enjoyeth subtle objects, Taijasa, the Inhabitant in Luminous Mind, He is the second.
Hume
The dreaming state (svapna-sthāna), inwardly cognitive, having seven limbs, having nineteen mouths, enjoying the exquisite (pravivikta-bhuj), the Brilliant (taijasa), is the second fourth.
Purohit Swami and Yeats
The second is the mental condition, perception turned inward, seven agents, nineteen agencies, wherein the Self enjoys subtle matter. This is known as the dreaming condition.
Swami Nikhilananda
The second quarter (pāda) is Taijasa, whose sphere of activity is the dream state, who is conscious of internal objects, who is endowed with seven limbs and nineteen mouths, and who is the experiencer of subtle objects.
Radhakrishnan
The second quarter is taijasa, whose sphere (of activity) is the dream state, who cognises internal objects, who has seven limbs and nineteen mouths, and who enjoys (experiences) the subtle objects.
Swami Gambhirananda
Taijasa is the second quarter, whose sphere (of activity) is the dream state, whose consciousness is internal, who is possessed of seven limbs and nineteen mouths, and who enjoys subtle objects.
Mascaró
The second condition is the dreaming life of inner-moving consciousness, enjoying the seven subtle inner elements in its own light and solitude.
Easwaran
Taijasa is the name of the second,
The dreaming state in which, with the senses
Turned inward, one enacts the impressions
Of past deeds and present desires.
Olivelle
The second quarter is Taijasa — the Brilliant One — situated in the state of dream, perceiving what is inside, possessing seven limbs and nineteen mouths, and enjoying refined things.
5
Röer
When the sleeper desires no desires, sees no dream, this is sound sleep. His third condition is Prájna (who completely knows) who has become one, whose knowledge is uniform alone, whose nature is like bliss, who enjoys bliss, and whose mouth is knowledge.
Aurobindo
When one sleepeth and yearneth not with any desire, nor seeth any dream, that is the perfect slumber. He whose place is the perfect slumber, who is become Oneness, who is wisdom gathered into itself, who is made of mere delight, who enjoyeth delight unrelated, to whom conscious mind is the door, Prajna, the Lord of Wisdom, He is the third.
Hume
If one asleep desires no desire whatsoever, sees no dream whatsoever, that is deep sleep (suṣupta).
The deep-sleep state (suṣupta-sthāna), unified (ekī-bhūta), just (eva) a cognition-mass (prajñāna-ghana), consisting of bliss (ānanda-maya), enjoying bliss (ānanda-bhuj), whose mouth is thought (cetas-), the cognitional (prājña), is the third fourth.
Purohit Swami and Yeats
In deep sleep man feels no desire, creates no dream. This undreaming sleep is the third condition, the intellectual condition. Because of his union with the Self and his unbroken knowledge of it, he is filled with joy, he knows his joy; his mind is illuminated.
Swami Nikhilananda
That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prājña, whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge [of dreaming and waking].
Radhakrishnan
Where one, being fast asleep, does not desire any desire whatsoever and does not see any dream whatsoever, that is deep sleep. The third quarter is prājña, whose sphere (of activity) is the state of deep sleep, who has become one, who is verily, a mass of cognition, who is full of bliss and who enjoys (experiences) bliss, whose face is thought.
Swami Gambhirananda
That state is deep sleep where the sleeper does not desire any enjoyable thing and does not see any dream. The third quarter is Prājña who has deep sleep as his sphere, in whom everything becomes undifferentiated, who is a mass of mere consciousness, who abounds in bliss, who is surely an enjoyer of bliss, and who is the doorway to the experience (of the dream and waking states).
Mascaró
The third condition is the sleeping life of silent consciousness when a person has no desires and beholds no dreams. That condition of deep sleep is one of oneness, a mass of silent consciousness made of peace and enjoying peace.
Easwaran
The third state is called Prajna, of deep sleep,
In which one neither dreams nor desires.
There is no mind in Prajna, there is no
Separateness; but the sleeper is not
Conscious of this. Let him become conscious
In Prajna and it will open the door
To the state of abiding joy.
Olivelle
The third quarter is Prājña — the Intelligent One — situated in the state of deep sleep — deep sleep is when a sleeping man entertains no desires or sees no dreams —; became one, and thus being a single mass of perception; consisting of bliss, and thus enjoying bliss; and having thought as his mouth.
6
Röer
He (the Prájna) is the lord of all; he is omniscient, he is the internal ruler; he is the source of all; for he is the origin and destruction of (all) beings.
Aurobindo
This is the Almighty, this is the Omniscient, this is the Inner Soul, this is the Womb of the Universe, this is the Birth and Destruction of creatures.
Hume
This is the lord of all (sarveśvara). This is the all-knowing (sarva-jña). This is the inner controller (antar-yāmin). This is the source (yoni) of all, for this is the origin and the end (prabhavāpyayau) of beings.
Purohit Swami and Yeats
The Self is the lord of all; inhabitant of the hearts of all. He is the source of all; creator and dissolver of beings. There is nothing He does not know.
Swami Nikhilananda
He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from him all beings originate and in him they finally disappear.
Radhakrishnan
This is the lord of all, this is the knower of all, this is the inner controller; this is the source of all; this is the beginning and the end of beings.
Swami Gambhirananda
This one is the Lord of all; this one is Omniscient; this one is the inner Director (of all); this one is the Source of all; this one is verily the place of origin and dissolution of all beings.
Mascaró
This silent consciousness is all-powerful, all-knowing, the inner ruler, the source of all, the beginning and end of all beings.
Easwaran
Prajna, all-powerful and all-knowing,
Dwells in the hearts of all as the ruler.
Prajna is the source and end of all.
Olivelle
He is the Lord of all; he is the knower of all; he is the inner controller; he is the womb of all — for he is the origin and the dissolution of beings.
7
Röer
They think the fourth him, whose knowledge are not internal objects, nor internal, nor both, who has not uniform knowledge, who is not intelligent and not unintelligent, who is invisible, imperceptible, unseizable, incapable of proof, beyond thought, not to be defined, whose only proof is the belief in the soul, in whom all the spheres have ceased, who is tranquil, blissful, and without duality.
Aurobindo
He who is neither inward-wise, nor outward-wise, nor both inward and outward wise, nor wisdom self-gathered, nor possessed of wisdom, nor unpossessed of wisdom, He Who is unseen and incommunicable, unseizable, featureless, unthinkable, and unnameable, Whose essentiality is awareness of the Self in its single existence, in Whom all phenomena dissolve, Who is Calm, Who is Good, Who is the One than Whom there is no other, Him they deem the fourth; He is the Self, He is the object of Knowledge.
Hume
Not inwardly cognitive (antaḥ-prajña), not outwardly cognitive (bahiḥ-prajña), not both-wise cognitive (ubhayatah-prajña), not a cognition-mass (prajñāna-ghana, not cognitive (prajña), not non-cognitive (a‑prajña), unseen (a‑dṛṣṭa), with which there can be no dealing (a‑vyavahārya), ungraspable (a‑grāhya), having no distinctive mark (a‑lakṣaṇa), non-thinkable (a‑cintya), that cannot be designated (a‑vyapadeśya), the essence of the assurance of which is the state of being one with the Self (ekātmya-pratyaya-sāra), the cessation of development (prapañcopaśama), tranquil (śanta), benign (śiva), without a second (a‑dvaita) — [such] they think is the fourth. He is the Self (Ātman). He should be discerned.
Purohit Swami and Yeats
He is not knowable by perception, turned inward or outward, nor by both combined. He is neither that which is known, nor that which is not known, nor is He the sum of all that might be known. He cannot be seen, grasped, bargained with. He is undefinable, unthinkable, indescribable.
The only proof of His existence is union with Him. The world disappears in Him. He is the peaceful, the good, the one without a second. This is the fourth condition of the Self — the most worthy of all.
Swami Nikhilananda
Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable, and indescribable. The essence of the Consciousness manifesting as the self [in the three states], It is the cessation of all phenomena; It is all peace, all bliss, and non-dual. This is what is known as the Fourth (Turiya). This is Ātman, and this has to be realized.
Radhakrishnan
(Turīya is) not that which cognises the internal (objects), not that which cognises the external (objects), not what cognises both of them, not a mass of cognition, not cognitive, not non-cognitive. (It is) unseen, incapable of being spoken of, ungraspable, without any distinctive marks, unthinkable, unnameable, the essence of the knowledge of the one self, that into which the world is resolved, the peaceful, the benign, the non-dual, such, they think, is the fourth quarter. He is the self; He is to be known.
Swami Gambhirananda
They consider the Fourth to be that which is not conscious of the internal world, nor conscious of the external world, nor conscious of both the worlds, nor a mass of consciousness, nor conscious, nor unconscious; which is unseen, beyond empirical dealings, beyond the grasp (of the organs of action), uninferable, unthinkable, indescribable; whose valid proof consists in the single belief in the Self; in which all phenomena cease; and which is unchanging, auspicious, and non-dual. That is the Self, and That is to be known.
Mascaró
The fourth condition is Atman in his own pure state: the awakened life of supreme consciousness. It is neither outer nor inner consciousness, neither semi-consciousness, nor sleeping-consciousness, neither consciousness nor unconsciousness. He is Atman, the Spirit himself, that cannot be seen or touched, that is above all distinction, beyond thought and ineffable. In the union with him is the supreme proof of his reality. He is the end of evolution and non-duality. He is peace and love.
Easwaran
The fourth is the superconscious state called
Turiya, neither inward nor outward,
Beyond the senses and the intellect,
In which there is none other than the Lord.
He is the supreme goal of life. He is
Infinite peace and love. Realize him!
Olivelle
They consider the fourth quarter as perceiving neither what is inside nor what is outside, nor even both together; not as a mass of perception, neither as perceiving nor as not perceiving; as unseen; as beyond the reach of ordinary transaction; as ungraspable; as without distinguishing marks; as unthinkable; as indescribable; as one whose essence is the perception of itself alone; as the cessation of the visible world; as tranquil; as auspicious; as without a second. That is the self (ātman), and it is that which should be perceived.
8
Röer
This soul depends upon the word “Om,” which depends upon its parts. The conditions (of the soul) are parts (of the “Om”), these parts conditions. (Those parts are) the letters A, U, and M.
Aurobindo
Now this the Self, as to the imperishable Word, is OM; and as to the letters, His parts are the letters and the letters are His parts, namely, A U M.
Hume
This is the Self with regard to the word Om, with regard to its elements. The elements (mātra), are the fourths; the fourths, the elements: the letter a, the letter u, the letter m.
Purohit Swami and Yeats
This Self, though beyond words, is that supreme word Om; though indivisible, it can be divided in three letters corresponding to the three conditions of the Self, the letter A, the letter U, and the letter M.
Swami Nikhilananda
The same Ātman [explained before as being endowed with four quarters] is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters [of Ātman] are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M.
Radhakrishnan
This is the self, which is of the nature of the syllable aum, in regard to its elements. The quarters are the elements, the elements are the quarters, namely the letter a, the letter u and the letter m.
Swami Gambhirananda
That very Self, considered from the standpoint of the syllable (denoting It) is Om. Considered from the standpoint of the letters (constituting Om), the quarters (of the Self) are the letters (of Om), and the letters are the quarters. (The letters are): a, u, and m.
Mascaró
This Atman is the eternal Word OM. Its three sounds, A, U, and M, are the first three states of consciousness, and these three states are the three sounds.
Easwaran
Turiya is represented by AUM.
Though indivisible, it has three sounds.
Olivelle
With respect to syllables, OṂ is this very self (ātman); whereas with respect to the constituent phonemes of a syllable, it is as follows. The constituent phonemes are the quarters, and the quarters are the constituent phonemes, namely, ‘a’, ‘u’, and ‘m’.
9
Röer
Vaiśvánara, who abides in the waking state, is the letter A, the first part, (either) from pervading (aptéh), or from its being the first (letter). He verily obtains all desires and is the first who thus knows.
Aurobindo
The Waker, Vaiswanor, the Universal Male, He is A, the first letter, because of Initiality and Pervasiveness; he that knoweth Him for such pervadeth and attaineth all his desires; he becometh the source and first.
Hume
The waking state, the Common-to-all-men, is the letter a, the first element, from āpti (‘obtaining’) or from ādimatvā (‘being first’).
He obtains, verily, indeed, all desires, he becomes first — he who knows this.
Purohit Swami and Yeats
The waking condition, called the material condition, corresponds to the letter A, which leads the alphabet and breathes in all the other letters. He who understands, gets all he wants; becomes a leader among men.
Swami Nikhilananda
Vaiśvānara Ātman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all-pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first [among the great].
Radhakrishnan
Vaiśvānara, whose sphere (of activity) is the waking state, is the letter a, the first element, either from the root ap to obtain or from being the first. He who knows this, obtains, verily, all desires, also, he becomes first.
Swami Gambhirananda
Vaiśvānara, having the waking state as his sphere, is the first letter a, because of the (the similarity of) pervasiveness or being the first. He who knows thus, does verily attain all desirable things, and becomes the foremost.
Mascaró
The first sound A is the first state of waking consciousness, cOMmon to all men. It is found in the words Apti, ‘attaining’, and Adimatvam, ‘being first’. Who knows this attains in truth all his desires, and in all things becOMes first.
Easwaran
A stands for Vaishvanara. Those who know this,
Through mastery of the senses, obtain
The fruit of their desires and attain greatness.
Olivelle
The first constituent phoneme — ‘a’ — is Vaiśvānara situated in the waking state, so designated either because of obtaining (āpti) or because of being first (ādimattva). Anyone who knows this is sure to obtain all his desires and to become the first.
10
Röer
Taijasa who abides in dream, is the letter U, the second part, from its being more elevated or from its being in the midst. He verily elevates the continuance of knowledge, and becomes the like (to friend and foe) and has no descendant ignorant of Brahma who thus knows.
Aurobindo
The Dreamer, Taijasa, the Inhabitant in Luminous Mind, He is U, the second letter, because of Advance and Centrality; he that knoweth Him for such, advanceth the bounds of his knowledge and riseth above difference; nor of his seed is any born that knoweth not the Eternal.
Hume
The sleeping state, the Brilliant, is the letter u, the second element, from utkarṣa (‘exaltation’) or from ubhayatvā (intermediateness).
He exalts, verily, indeed, the continuity of knowledge; and he becomes equal (samāna); no one ignorant of Brahman is born in the family of him who knows this.
Purohit Swami and Yeats
The dreaming condition, called the mental condition, corresponds to the second letter U. It upholds; stands between waking and sleeping. He who understands, upholds the tradition of spiritual knowledge; looks upon everything with an impartial eye. No one ignorant of Spirit is born into his family.
Swami Nikhilananda
Taijasa Ātman, whose sphere of activity is the dream state, is U, the second letter [of AUM], on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all, and finds in his family no one ignorant of Brahman.
Radhakrishnan
Taijasa, whose sphere (of activity) is the dream state, is the letter u, the second element, from exaltation or intermediateness. He who knows this exalts, verily, the continuity of knowledge and he becomes equal; in his family is born no one who does not know Brahman.
Swami Gambhirananda
He who is Taijasa with the state of dream as his sphere (of activity) is the second letter u (of Om); because of the similarity of excellence and intermediateness. He who knows thus increases the current of knowledge and becomes equal to all. None is born in his line who is not a knower of Brahman.
Mascaró
The second sound U is the second state of dreaming consciousness. It is found in the words Utkarsha, ‘uprising’, and Ubhayatvam, ‘bothness’. Who knows this raises the tradition of knowledge and attains equilibrium. In his famiy is never born any one who knows not Brahman.
Easwaran
U indicates Taijasa. Those who know this,
By mastering even their dreams, become
Established in wisdom. In their family
Everyone leads the spiritual life.
Olivelle
The second constituent phoneme — ‘u’ — is Taijasa situated in the state of dream, so designated either because of heightening (utkarṣa) or because of being intermediate (ubhayatva). Anyone who knows this is sure to heighten the continuity of knowledge and to become common; and a man without the knowledge of brahman will not be born in his lineage.
11
Röer
Prájna (the perfect wise) who abides in deep sleep, is the letter M, the third part, from its being a measure (mitéh), or from its being of one and the same nature. He verily measures this all and becomes of the same nature who thus knows.
Aurobindo
The Sleeper, Prajna, the Lord of Wisdom, He is M, the third letter, because of Measure and Finality; he that knoweth Him for such measureth with himself the Universe and becometh the departure into the Eternal.
Hume
The deep-sleep state, the cognitional, is the letter m, the third element, from miti (‘erecting’) or from apiti (‘immerging’).
He, verily, indeed, erects (‘minoti’) this whole world, and he becomes its immerging — he who knows this.
Purohit Swami and Yeats
Undreaming sleep, called the intellectual condition, corresponds to the third letter, M. It weighs and unites. He who understands, weighs the world; rejects; unites himself with the cause.
Swami Nikhilananda
Prājña Ātman, whose sphere is deep sleep, is M, the third letter [of AUM], because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.
Radhakrishnan
Prājña, whose sphere (of activity) is the state of deep sleep is the letter m, the third element, either from the root mi, to measure or because of merging. He who knows this measures (knows) all this and merges also (all this in himself).
Swami Gambhirananda
Prājña with his sphere of activity in the sleep state is m, the third letter of Om, because of measuring or because of absorption. Anyone who knows thus measures all this, and he becomes the place of absorption.
Mascaró
The third sound M is the third state of sleeping consciousness. It is found in the words Miti, ‘measure’, and in the root Mi, ‘to end’, that gives Apiti, ‘final end’. Who knows ths measures all with his mind and attains the final End.
Easwaran
M corresponds to Prajna. Those who know this,
By stilling the mind, find their true stature
And inspire everyone around to grow.
Olivelle
The third constituent phoneme — ‘m’ — is Prājña situated in the state of deep sleep, so designated either because of construction (miti) or because of destruction (apīti). Anyone who knows this is sure to constuct this whole world and to become also its destruction.
12
Röer
(The “Om”) which is without part is the fourth (condition of Brahma) which is imperceptible in which all the spheres have ceased, which is blissful (and) without duality. The “Om,” thus (meditated upon) is soul alone. He enters with his soul the soul, who thus knows, who thus knows.
Aurobindo
Letterless is the fourth, the Incommunicable, the end of phenomena, the Good, the One than Whom there is no other; thus is OM. He that knoweth is the Self and entereth by his self into the Self, he that knoweth, he that knoweth.
Hume
The 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 (Ātman) indeed.
He who knows this, with his self enters the Self — yea, he who knows this!
Purohit Swami and Yeats
The fourth condition of the Self corresponds to Ôm as One, indivisible Word. He is whole; beyond bargain. The world disappears in Him. He is the good; the one without a second. Thus Ôm is nothing but Self. He who understands, with the help of his personal Self, merges himself into the impersonal Self; He who understands.
Swami Nikhilananda
The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non-dual. This AUM is verily Ātman. He who knows this merges his self in Ātman — yea, he who knows this.
Radhakrishnan
The fourth is that which has no elements, which cannot be spoken of, into which the world is resolved, benign, non-dual. Thus the syllable aum is the very self. He who knows it thus enters the self with his self.
Swami Gambhirananda
The partless Om is Turīya — beyond all conventional dealings, the limit of the negation of the phenomenal world, the aupicious, and the non-dual. Om is thus the Self to be sure. He who knows thus enters the Self through his self.
Mascaró
The word OM as one sound is the fourth state of supreme consciousness. It is beyond the senses and is the end of evolution. It is non-duality and love. He goes with his self to the supreme Self who knows this, who knows this.
Easwaran
The mantram AUM stands for the supreme state
Of turiya, without parts, beyond birth
And death, symbol of everlasting joy.
Those who know AUM as the Self become the Self;
Truly they become the Self.
OM shanti shanti shanti
Olivelle
The fourth, on the other hand, is without constituent phonemes; beyond the reach of ordinary transaction; the cessation of the visible world; auspicious; and unique.
Accordingly, the very self (ātman) is OṂ. Anyone who knows this enters the self (ātman) by himself (ātman).
Singing oneness!
 is the shortest of all the Upanishads, and is assigned to Atharvaveda...){kind=link}
2 Comments
Your tweaks are excellent. All the translation comparisons are at one place. This gives insights into our REAL nature.
ReplyDeleteMost wonderful
ReplyDeleteCompilation from many
Turiya what is it remains dilemma
Self atman Ishwar Purush bhraman
It is there in each of us so how to get Turiya. Eternal bliss