तं वा एतमात्मानं जाग्रत्यस्वप्नमसुषुप्तं स्वप्ने जाग्रतमसुषुप्तं सुषुप्ते जाग्रतमस्वप्नं तुरीये जाग्रतमस्वप्नमसुषुप्तव्यभिचारिणं नित्यानन्दं सदेकरसं ह्येव चक्षुषो द्रष्टा श्रोत्रस्य द्रष्टा वाचो द्रष्टा मनसो द्रष्टा बुद्धेर्द्रष्टा प्राणस्य द्रष्टा तमसो द्रष्टा सर्वस्य द्रष्टा ततः सर्वस्मादन्यो विलक्षणचक्षुषः साक्षी श्रोत्रस्य साक्षी वाचः साक्षी मनसः साक्षीः बुद्धेः साक्षी प्राणस्य साक्षी तमसः साक्षी सर्वस्य साक्षी ततोऽविक्रियो महाचैतन्योऽस्मात्सर्वस्मात्प्रियतम आनन्दघनं ह्येवमस्मात्सर्वस्मात्पुरतः सुविभातमेकरसमेवाजरममृतमभयं ब्रह्मैवाप्यजयैनं चतुष्पादं मात्राभिरोङ्कारेण चैकीकुर्याज्जागरितस्थानश्चतुरात्मा विश्वो वैश्वानरश्चतूरूपोङ्कार एव चतूरूपो ह्ययमकारः स्थूलसूक्ष्मबीजसाक्षिभिरकाररूपैराप्तेरादिमत्त्वाद्वा स्थूलत्वात्सूक्ष्मत्वाद्बीजत्वात्साक्षित्वाच्चाप्नोति ह वा इदं सर्वमादिश्च भवति य एवं वेद
taṃ vā etamātmānaṃ jāgratyasvapnamasuṣuptaṃ svapne jāgratamasuṣuptaṃ suṣupte jāgratamasvapnaṃ turīye jāgratamasvapnamasuṣuptavyabhicāriṇaṃ nityānandaṃ sadekarasaṃ hyeva cakṣuṣo draṣṭā śrotrasya draṣṭā vāco draṣṭā manaso draṣṭā buddherdraṣṭā prāṇasya draṣṭā tamaso draṣṭā sarvasya draṣṭā tataḥ sarvasmādanyo vilakṣaṇacakṣuṣaḥ sākṣī śrotrasya sākṣī vācaḥ sākṣī manasaḥ sākṣīḥ buddheḥ sākṣī prāṇasya sākṣī tamasaḥ sākṣī sarvasya sākṣī tato'vikriyo mahācaitanyo'smātsarvasmātpriyatama ānandaghanaṃ hyevamasmātsarvasmātpurataḥ suvibhātamekarasamevājaramamṛtamabhayaṃ brahmaivāpyajayainaṃ catuṣpādaṃ mātrābhiroṅkāreṇa caikīkuryājjāgaritasthānaścaturātmā viśvo vaiśvānaraścatūrūpoṅkāra eva catūrūpo hyayamakāraḥ sthūlasūkṣmabījasākṣibhirakārarūpairāpterādimattvādvā sthūlatvātsūkṣmatvādbījatvātsākṣitvāccāpnoti ha vā idaṃ sarvamādiśca bhavati ya evaṃ veda
This very Ātman — in waking without dream and without deep sleep, in dream without waking and without deep sleep, in deep sleep without waking and without dream, in the fourth without waking, dream or deep sleep, unswerving, ever-blissful, of the one savour of being — for he is the seer of the eye, the seer of the ear, the seer of speech, the seer of the mind, the seer of reason, the seer of the breath, the seer of darkness, the seer of all; and therefore he is other than all that, of a different kind: the witness of the eye, the witness of the ear, the witness of speech, the witness of the mind, the witness of reason, the witness of the breath, the witness of darkness, the witness of all; and therefore unchanging, the great consciousness, of all this the most beloved, a mass of bliss, shining forth beautifully before all this, of one savour, unageing, immortal, fearless — Brahman itself. And this four-footed one let him unite by the measures with the Oṁkāra: the one abiding in waking, fourfold, Viśva, Vaiśvānara, four-formed — this is the four-formed sound “a”: for it attains and for it is first. And he attains all this and becomes the first, who so knows.
8a8a65175477 · प्रकाशित 29 जुल॰ 2026, 4:39:50 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The second khaṇḍa, and it gives that for which this whole book deserves reading: the definition of the Ātman through absence in the states.
In waking he does not sleep and is not in oblivion; in dream he does not wake and is not in oblivion; in oblivion he does not wake and does not dream; in the fourth — neither the one, nor the other, nor the third.
That is, he is never the state in which the man finds himself. He is in it — and is not it.
Then two rows, and the difference between them is fine. First he is draṣṭā — the “seer” of the eye, the ear, speech, the mind, reason, the breath, the darkness. Then sākṣī — the “witness” of the same.
A seer looks; a witness certifies. And between the two rows stands the conclusion: tataḥ sarvasmād anyo vilakṣaṇaḥ — “other than all that, of a different kind”.
Note two definitions the Māṇḍūkya lacks and which belong to this book.
The first: asmāt sarvasmāt priyatamaḥ — “of all this the most beloved”. Not “highest” and not “greatest”: the most beloved.
The second: purataḥ suvibhātam — “before all this, shining forth beautifully”. Not “within” and not “behind”: before.
Both words are personal, and both are set amid the most abstract negations.
And finally the analysis of the sound “a”: it is named first because āpnoti, “it attains”, and ādi, “it is first”. The first sound of the alphabet and the first foot of the Ātman are one.