॥ अथ माण्डू क्योपनिषत् ॥ ॐ इत्येतदक्षरमिद्ँ सर्वं | तस्योपव्याख्यानं भूतं भवद् भविष्यदिति सर्वमोङ्कार एव | यच्चान्यत् त्रिकालातीतं तदप्योङ्कार एव ॥ १॥ सर्वं ह्येतद् ब्रह्म | अयमात्मा ब्रह्म | सोऽयमात्मा चतुष्पात् ॥ २॥ जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूल भुग्वैश्वानरः प्रथमः पादः ॥ ३॥ स्वप्नस्थानोऽन्तः प्रज्ञ: सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः ॥ ४॥ यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् । सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतो मुखः प्राज्ञस्तृतीयः पादः ॥ ५॥ एष सर्वेश्वरः एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६॥ नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥ ७॥ सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ॥ ८॥ जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्त्वाद् वाऽऽप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद ॥ ९॥ स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षात् उभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद ॥ १०॥ सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ॥ ११॥ अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोङ्कार आत्मैव संविशत्यात्मनाऽऽत्मानं य एवं वेद ॥ १२॥ ॥ इति माण्डू क्योपनिषत् समाप्ता ॥
Aum O gods, with our ears may we hear that which is auspicious… Adorable Ones, with our eyes may we see that which is auspicious. While praising the gods, with steady limbs may we enjoy the life that is allotted by the gods. May Indra of ancient fame be auspicious to us. May Pusan and the Visva-Devas be propitious to us. May Tarksya of unhampered movement, be well disposed towards us. May Brihaspati ensure our welfare. Aum! Peace! Peace! Peace! 1. Aum this syllable is all this… An explanation of that… All that is past, the present and the future, all this is the syllable Aum. And whatever else there is beyond the threefold time, that too is only the syllable Aum. 2. All this is verily Brahman. This self is Brahman. This same self has four quarters. 3. The first quarter is Vaishvanara, whose sphere is the waking state, who cognises extemal objects, who has seven limbs and nineteen mouths and who experiences gross objects 4. The second quarter is Taijasa, whose sphere is the dream state, who cognises internal objects, who has seven limbs and nineteen mouths, and who experiences the subtle objects. 5. 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 prajna, whose sphere is the state of deep sleep, who has become one, who is verily a mass of cognition, who is full of bliss and who experiences bliss, whose face is thought 6. 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. 7. Turiya is not that which cognises the internal, not that which cognises the external, not what cognises both of them, not a mass of cognition, not cognitive, not non-cognitive. lt is unseen, incapable of being spoken of, 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. 8. 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’. 9. Vaishvanara, whose sphere 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. 10. Taijasa, whose sphere is the dream state, is the letter ‘u’. It the second element, from exaltation or inter-mediateness. 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. 11. Prajna, whose sphere 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 all this and merges also. 12. 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.
॥ atha māṇḍukyopaniṣat ॥ oṃ ityetadakṣaramidm̐ sarvaṃ tasyopavyākhyānaṃ bhūtaṃ bhavad bhaviṣyaditi sarvamoṅkāra eva yaccānyat trikālātītaṃ tadapyoṅkāra eva ॥ 1॥ sarvaṃ hyetad brahmāyamātmā brahma so'yamātmā catuṣpāt ॥ 2॥ jāgaritasthāno bahiṣprajñaḥ saptāṅga ekonaviṃśatimukhaḥ sthūla bhugvaiśvānaraḥ prathamaḥ pādaḥ ॥ 3॥ svapnasthāno'ntaḥ prajñāḥ saptāṅga ekonaviṃśatimukhaḥ praviviktabhuktaijaso dvitīyaḥ pādaḥ ॥ 4॥ yatra supto na kañcana kāmaṃ kāmayate na kañcana svapnaṃ paśyati tat suṣuptam । suṣuptasthāna ekībhūtaḥ prajñānaghana evānandamayo hyānandabhuk ceto mukhaḥ prājñastṛtīyaḥ pādaḥ ॥ 5॥ eṣa sarveśvaraḥ eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām ॥ 6॥ nāntaḥprajñaṃ na bahiṣprajñaṃ nobhayataḥprajñaṃ na prajñānaghanaṃ na prajñaṃ nāprajñam । adṛṣṭamavyavahāryamagrāhyamalakṣaṇaṃ acintyamavyapadeśyamekātmapratyayasāraṃ prapañcopaśamaṃ śāntaṃ śivamadvaitaṃ caturthaṃ manyante sa ātmā sa vijñeyaḥ ॥ 7॥ so'yamātmādhyakṣaramoṅkaro'dhimātraṃ pādā mātrā mātrāśca pādā akāra ukāro makāra iti ॥ 8॥ jāgaritasthāno vaiśvānaro'kāraḥ prathamā mātrā''pterādimattvād vā''pnoti ha vai sarvān kāmānādiśca bhavati ya evaṃ veda ॥ 9॥ svapnasthānastaijasa ukāro dvitīyā mātrotkarṣāt ubhayatvādvotkarṣati ha vai jñānasantatiṃ samānaśca bhavati nāsyābrahmavitkule bhavati ya evaṃ veda ॥ 10॥ suṣuptasthānaḥ prājño makārastṛtīyā mātrā miterapītervā minoti ha vā idaṃ sarvamapītiśca bhavati ya evaṃ veda ॥ 11॥ amātraścaturtho'vyavahāryaḥ prapañcopaśamaḥ śivo'dvaita evamoṅkāra ātmaiva saṃviśatyātmanā''tmānaṃ ya evaṃ veda ॥ 12॥ ॥ iti māṇḍukyopaniṣat samāptā ॥