The Mandukya

Upanishad

Translated by
Michael Douglas Neely

The Translator and the
Translation
I am a mostly self-taught Sanskrit enthusiast. I went to
a Sanskrit presentation at a yoga studio sometime in
the late 1990s. That was my first exposure to any
structured Sanskrit class. The studio arranged a
second follow-up class, but no one showed up, except
me. I took that as an omen. In 2003 I took two
Sanskrit workshops that emphasized learning the
Sanskrit alphabet and some noun declensions and verb
conjunctions. In 2005 I was able to find a Sanskrit
mentor to teach me Sanskrit until about mid-2006.
From mid-2006 to mid-2007 I continued my Sanskrit
studies and Sanskrit to English translations. You can
see my translation work during this time period and
my current work on my academia.edu profile:
https://independent.academia.edu/MichaelNeely
In mid-2007 I lost interest in studying Sanskrit and
stopped studying it. In 2014 my interest in Sanskrit
was rekindled. I felt a calling to come back to it and
started reviewing various Sanskrit primers and
textbooks.
In July 2015 I felt confident enough to start translating
the Bhagavad Gita in order continue increasing my
proficiency in the Sanskrit language while feeling the
excitement of actually reading and comprehending the
hagavad Gita and then translating the
Sanskrit of the B
Sanskrit into English. In addition to the Bhagavad
Gita, I have started some translation work on the
Brihat Jataka and the principal Upanishads.
I am not a Sanskrit professor nor do I claim to be an
expert in the Sanskrit language. Various translations
of the Manudukya Upanishad, Sanskrit primers and
textbooks, and the Academic Room Sanskrit-English
Dictionary app were consulted during this translation.
In particular, I consulted the Manudukya Upanishad
by Stephanie Simoes and The Upanishads by Vernon
Katz and Thomas Egenes, for clarification and
guidance in my own translation. I relied heavily on
the Sanskrit primer Devavanipravesika by Robert and
Sally Goldman, Sanskrit Grammar by William
Dwight Whitney, A Vedic Grammar for Students by
Arthur Anthony Macdonell, the Sanskrit Reference
Manual by William Bucknell, and the app just
mentioned in making sure I understood the Sanskrit
underlying the translation.
In my prose translations, I tried to be as literal as
possible, not adding anything to the translation that
was not in the original Sanskrit text. For each verse
translated, I show the Sanskrit devanagari text, the
transliteration of the Sanskrit in English (IAST community in any public outreach minus the
format), and the English translation I created. After availability of their print and online publications.
that, I broke down each word of the Sanskrit text into
its pre-sandhi form and listed the various grammatical
identifiers of each word. I also explain why my
translation is different from other translations and
provide other background information essential to
understanding the verses. Every translation has it
place in the world. My disagreement with a translation
is just an exercise in how it departs from the literal
translation.

Some Sanskritists may criticize this book given I am

not a credentialed Sanskritist in the guise that I made
certain grammar and translation errors. I am not
immune to error, but I am definitely confident that I
provide a valuable Sanskrit and Mandukya Upanishad
resource in this book. If one feels moved to criticize
my work, I would appreciate a detailed response in
regards to my error and not some off the cuff rebuke
from on high. I understand societys tendency to give
the benefit of the doubt to a credentialed person over a
non-credentialed enthusiast, but just be aware that
credentialed and uncredentialed people make errors
all the same. This book is filling a void that has not
been provided by the credentialed Sanskrit
community that rarely engages the Sanskrit enthusiast

Outline of Main Concepts
(listed as they appear in the text)
The Nature of Om
This Upanishad revolves around the topic of the
sacred syllable, Om. It states that Om is all: the past,
the present, the future, and even that which goes
beyond the three states of time.
The Self, Brahman, and the
Four-Quartered
A further clarification of the all is that it is Brahman,
the self is Brahman, and this self is four-quartered.
This verse is taking the one, which is whole, and
divides it into four quarters, which will be seen as
having distinctive classifications of existence.
 These three states of consciousness are corresponded
The Three States of Consciousness to English as follows:

jgarit = waking
The first three quarters are described as follows:
svapna = dreaming
The jgarit state is the knowledge directed towards
external objects, seven limbed, nineteen gated, suupta = deep sleep
enjoyer of the material, the common, and the first
quarter. Then the text says the following about these three
states of consciousness:
The svapna state is inwardly knowing, seven limbed,
nineteen gated, enjoyer of the solitary, consisting of
This is the lord of all. This is the all knowing. This is
light, and the second quarter.
the one keeping the internal feelings in check. This is
the womb of all, indeed, the appearance and
Whensoever sleeping, one has no desire for wishes
disappearance of beings.
whatsoever and one does not see a dream, that is
suupta. The s uupta state is coming into one, indeed,
thick with understanding and full of bliss, enjoyer of
bliss, consciousness, the gate of understanding, and
the third quarter.
The Fourth State of Consciousness
The fourth state of consciousness is defined as
follows:
Not understanding inwardly, not understanding
externally, not understanding both, not thick with
understanding, not understanding, is not
non-knowing, unseen, not to-be-dealt with, not
to-be-grasped, without characteristics, not to-be
conceived, not to-be-defined, the genuine conviction
is the one self, relief from manifestation, peace,
undisturbed, and unity. Those are understood as the
fourth. That one is the self. That one is the one
to-be-distinguished.
Corresponding the Self to the Measures
of Om
After defining the four quarters of consciousness, the
text corresponds the self with the sacred syllable
Om and then states that the four quarters of the self
can be corresponded to the measures of Om as
follows:
The a sound, the u sound, the m sound, and the
unsounded.
The last verse of this text reiterates that the self is the
sacred syllable Om and states that one who enters
into the self by the self, verily, is one who knows.
The Measures of Om

The measures of Om are corresponded to the states of

consciousness as follows:

The a sound is related to the jgarit state because of

reaching or the state of being first. Thus, one reaches
all wishes, and one knowing this becomes the first.

The u sound is related to the svapna state that

consists of light and is the second measure because of
being superior or because of imparting both. Thus,
one attracts an expanse of knowledge and becomes
universal. This one does not have a
non-Brahman-knower born in the family.

The m sound is related to the s uupta state that is

understanding and is the third measure because of
measuring or dissolution. Thus, one who knows this,
becomes dissolution or indeed one measuring all this.

The fourth, and last, measure is that which has no

sound. It is not to-be-dealt with, relief from
manifestation, undisturbed, and verily, unity.
 1. This sound, Om, is all this. A supplementary
The Verses explanation of that is, the has been, being, and the to
be. Indeed, all is the sacred syllable, Om. And that
which is the other gone beyond the three times; even
Opening Invocation: With these ears may we be
that one, indeed is the sacred syllable, Om.
blessed to hear Om. With our eyes may we be
blessed to see the gods, worthy of worship.
2. Indeed, all this is Brahman. This self is Brahman.
This self is that four-quartered.
That which is life is that one praised. With these
bodies of firm limbs, we should attain the welfare of
3. The jgarit state is the knowledge directed towards
the gods.
external objects, seven limbed, nineteen gated,
enjoyer of the material, the common, and the first
May Indra, possessed of great renown, grant us
quarter.
well-being. May Pan, possessed of universal
knowledge, grant us well-being. May Trkya, who
4. The svapna state is inwardly knowing, seven
saves from harm, grant us well-being. May Bhaspati
limbed, nineteen gated, enjoyer of the solitary,
grant us well-being.
consisting of light, and the second quarter.
Om peace, peace, peace.
5. Whensoever sleeping, one has no desire for wishes
whatsoever and one does not see a dream, that is
suupta. The s uupta state is coming into one, indeed,
thick with understanding and full of bliss, enjoyer of
bliss, consciousness, the gate of understanding, and
the third quarter.
6. This is the lord of all. This is the all knowing. This
is the one keeping the internal feelings in check. This
is the womb of all, indeed the appearance and
disappearance of beings.
7. Not understanding inwardly, not understanding
externally, not understanding both, not thick with
understanding, not understanding, is not
non-knowing, unseen, not to-be-dealt with, not
to-be-grasped, without characteristics, not to-be
conceived, not to-be-defined, the genuine conviction
is the one self, relief from manifestation, peace,
undisturbed, and unity. Those are understood as the
fourth. That one is the self. That one is the one
to-be-distinguished.
8. In regards to the syllable, that sacred syllable Om
is this self. In regards to the measure, the quarters are
the measures. The measures and quarters are: the a
sound, the u sound, the m sound.
9. The jgarit state, the common, the a sound, the
first measure because of reaching or because of the
state of being first, verily indeed, one reaches all
wishes. And verily, the one who knows, becomes the
first.
10. The svapna state consists of light, the u sound,
the second measure, because of being superior or
because imparting both. One who knows, verily
indeed, attracts an expanse of knowledge and
becomes universal. This one does not have a
non-Brahman-knower born in the family.
11. The s uupta state is understanding, the m sound,
the third measure because of measuring or dissolution.
And verily, one who knows this, becomes dissolution
or indeed one measuring all this.
12. Without measure is the fourth, not to-be-dealt
with, relief from manifestation, undisturbed, and
verily, unity. The sacred syllable Om is, indeed, the
self. Verily, one who knows, enters into the self by the
self, verily, is one who knows.
 Opening Invocation
Grammatical Detail of the



Verses

o bhadra karebhi uyma dev bhadra

payemkabhiryajatr

sthirairagaistuuvm sastanbhirvyaema
devahita yadyu

svasti na indro vddharav svasti na p

vivaved

svasti nastrkyo arianemi svasti no

bhaspatirdadhtu

o nti nti nti

With these ears may we be blessed to hear Om.
With our eyes may we be blessed to see the gods,
worthy of worship.
That which is life is that one praised. With these
bodies of firm limbs, we should attain the welfare of
the gods.
May Indra, possessed of great renown, grant us
well-being. May Pan, possessed of universal
knowledge, grant us well-being. May Trkya, who
saves from harm, grant us well-being. May Bhaspati
grant us well-being.
Om peace, peace, peace.
om (particle) = om (a sacred syllable)
bhadram (stem form: bhadra) (neuter, nominative,
singular) = (used parenthetically to mean may we be
blessed)
karebhis (stem form: karedam) (kara + ibhis)
(masculine, instrumental, plural) = with these ears
uyma (1st class verb root: ru) (optative,
parasmaipada, 1st person, plural) = may we hear
devs (stem form: deva) (masculine, nominative,
plural) = gods
bhadram (stem form: bhadra) (neuter, nominative,
singular) = (used parenthetically to mean may we be
blessed)
payema (1st class verb root: d) (optative,
parasmaipada, 1st person, plural) = may we see
akabhir (stem form: akan) (neuter, instrumental,
plural) = with our eyes
yajatrs (stem form: yajatra) (masculine, nominative,
plural) = them worthy of worship
sthirair (stem form: sthira) (neuter, instrumental,
plural) = with these firm
agais (stem form: aga) (neuter, instrumental, plural)
= with these limbs
tuuvn (2nd class verb root: stu) (perfect participle,
masculine, nominative, singular) = that one praised
sas (pronoun, 3rd person, masculine, singular) = that
one
tanbhir (feminine, instrumental, plural) = with these
bodies
vyaema (5th class stem form: vya) (optative,
parasmaipada, 1st person, plural) = we should attain
devahitam (verb root: hi) (deva + hitam) (tatpura
compound, past passive participle, masculine,
accusative, singular) = the welfare of the gods
yad (stem form: yad) (relative pronoun, masculine,
nominative, singular) = which
yus (stem form: yu) (neuter, nominative, singular) =
life
svasti (particle) (indeclinable) = well-being
nas (pronoun, 1st person, dative, plural) = for us
indras (stem form: indra) (masculine, nominative,
singular) = Indra (the lord of the gods)
vddharavs (stem form: vddharavas)
(karmadhraya compound, masculine, nominative,
singular) = possessed of great renown
svasti (particle) (indeclinable) = well-being
nas (pronoun, 1st person, dative, plural) = for us
p (stem form: pan) (masculine, nominative,
singular) = Pan
vivaveds (stem form: vivavedas) (karmadhraya
compound, masculine, nominative, singular) =
possessed of universal knowledge
svasti (particle) (indeclinable) = well-being
nas (pronoun, 1st person, dative, plural) = for us
trkyas (stem form: trkya) (masculine, nominative,
singular) = Trkya (epithet of Garua)
arianemis (stem form: arianemi) (masculine,
nominative, singular) = who saves from harm Verse 1
svasti (particle) (indeclinable) = well-being

nas (pronoun, 1st person, dative, plural) = for us

bhaspatis (stem form: bhaspati) (masculine,

nominative, singular) = Bhaspati (preceptor of the
gods)

dadhtu (3rd class verb root: dh) (imperative,
parasmaipada, 3rd person, singular) = may one grant
om (particle) = om (a sacred syllable)
ntis (stem form: nti) (feminine, nominative,
singular) = peace
ntis (stem form: nti) (feminine, nominative,
singular) = peace
ntis (stem form: nti) (feminine, nominative,
singular) = peace
o ityetadakaramidam sarva tasyopavykhyna
bhta bhavad bhaviyaditi sarvamokra eva
yaccnyat trikltta tadapyokra eva 1
This sound, Om, is all this. A supplementary
explanation of that is, the has been, being, and the to
be. Indeed, all is the sacred syllable, Om. And that
which is the other gone beyond the three times; even
that one, indeed is the sacred syllable, Om.
om (particle) = Om
iti (punctuation) (indeclinable) = (close quotes)
etat (stem form: etad) (pronoun, neuter, nominative,
singular) = this
akaram (stem form: akara) (neuter, nominative,
singular) = sound
idam (stem form: idam) (pronoun, neuter, nominative,
singular) = this
sarvam (stem form: sarva) (pronominal adjective,
neuter, nominative, singular) = all
tasya (stem form: tad) (pronoun, masculine/neuter,
genitive, singular) = of that
upavykhynam (stem form: upavykhyna) (neuter, ca (conjunction) (indeclinable) = and
nominative, singular) = a supplementary explanation
bhtam (1st class verb root: bh) (past passive
participle, neuter, nominative, singular) = has been
bhavat (1st class verb root: bh) (present active
participle, parasmaipada, neuter, nominative,
singular) = being
bhaviyat (1st class verb root: bh) (future active
participle, parasmaipada, neuter, nominative,
singular) = to be
iti (punctuation) (indeclinable) = (close quotes)
sarvam (stem form: sarva) (pronominal adjective,
neuter, nominative, singular) = all
okaras (stem form: okara)(masculine/neuter,
nominative, singular) = the sacred syllable Om
eva (adverb) (indeclinable) = indeed (emphasis to
amplify the preceding word)
yat (stem form: yad) (relative pronoun, neuter,
nominative, singular) = that which
anyat (stem form: anya) (pronominal adjective,
neuter, nominative, singular) = other
triklttam (verb root: ) (trikla + attam) (past
passive participle, tatpura compound, neuter,
nominative, singular) = gone beyond the three times
tat (pronoun, 3rd person, neuter, nominative, singular)
= that Verse 2
api (adverb) (indeclinable) = even
okaras (stem form: okara) (masculine/neuter,
nominative, singular) = the sacred syllable Om
sarvam hyetad brahmyamtm brahma so'yamtm
eva (adverb) (indeclinable) = indeed (emphasis to
amplify the preceding word) catupt 2

Indeed, all this is Brahman. This self is Brahman.

This self is that four-quartered.
sarvam (stem form: sarva) (pronominal adjective, catupt (stem form: catupat) (karmadhraya
neuter, nominative, singular) = all compound, masculine, nominative, singular) =
four-quartered
hi (adverb) (indeclinable) = indeed

etat (stem form: etad) (pronoun, neuter, nominative,

singular) = this

brahma (stem form: brahman) (neuter, nominative,

singular) = Brahman

ayam (stem form: idam) (pronoun, masculine,

nominative, singular) = this

tm (stem form: tman) (masculine, nominative,

singular) = self

brahma (stem form: brahman) (neuter, nominative,

singular) = Brahman

sas (pronoun, 3rd person, masculine, nominative,

singular) = that

ayam (stem form: idam) (pronoun, masculine,

nominative, singular) = this

tm (stem form: tman) (masculine, nominative,

singular) = self

Verse 3
jgaritasthno bahipraja saptga compound, masculine, nominative, singular) = seven
ekonaviatimukha sthlabhugvaivnara
prathama pda 3
The jgarit state is the knowledge directed towards
external objects, seven limbed, nineteen gated,
enjoyer of the material, the common, and the first
quarter.
jgaritasthnas (stem form: jgaritasthna) (jgarita +
sthnas) (karmadhraya compound, masculine,
nominative, singular) = the jgarit (waking) state
bahiprajas (stem form: bahipraja) (avyaybhva
compound, masculine, nominative, singular) = the
knowledge directed towards external objects
saptgas (stem form: saptga) (karmadhraya
limbed
ekonaviatimukhas (stem form:
ekonaviatimukha) (eka + na + viati + mukhas)
(karmadhraya compound, masculine, nominative,
singular) = nineteen gated
sthlabhug (stem form: sthlabhuj) (sthla + bhug)
(tatpura compound, masculine/feminine,
nominative, singular) = enjoyer of material
vaivnaras (stem form: vaivnara) (vaiv + naras)
(masculine, nominative, singular) = the common
prathamas (stem form: prathama) (ordinal number,
masculine, nominative, singular) = first
pdas (stem form: pda) (masculine, nominative,
singular) = a quarter Verse 4

svapnasthno'nta praj saptga

ekonaviatimukha

praviviktabhuktaijaso dvitya pda 4

The svapna state is inwardly knowing, seven limbed,

nineteen gated, enjoyer of the solitary, consisting of
light, and the second quarter.
svapnasthnas (stem form: svapnasthna) (svapna + pdas (stem form: pda) (masculine, nominative,
sthnas) (karmadhraya compound, masculine, singular) = a quarter
nominative, singular) = the svapna (dreaming) state

antas (adverb) (indeclinable) = inwardly

prajs (stem form: praja) (masculine, nominative,

singular) = knowing

saptgas (stem form: saptga) (sapta + agas)

(karmadhraya compound, masculine, nominative,
singular) = seven limbed

ekonaviatimukhas (stem form:

ekonaviatimukha) (eka + na + viati + mukhas)
(karmadhraya compound, masculine, nominative,
singular) = nineteen gated

praviviktabhuj (stem form: praviviktabhuj) (pravivikta

+ bhuj) (tatpura compound, masculine/feminine,
nominative, singular) = enjoyer of the solitary

taijasas (stem form: taijasa) (masculine, nominative,

singular) = consisting of light

dvityas (stem form: dvitya) (ordinal number,

masculine, nominative, singular) = second
Verse 5 yatra (adverb) (indeclinable) = when there is

suptas (verb root: svap) (past passive participle,

masculine, nominative, singular) = sleeping




na (negative particle) (indeclinable) = not




kacana (indefinite article) (indeclinable) =
whatsoever

yatra supto na kacana kma kmayate na kacana kmam (stem form: kma) (masculine/neuter,
svapna payati tat suuptam accusative, singular) = wish

suuptasthna ekbhta prajnaghana kmayate (verb root: kam) (present indicative,

evnandamayo hynandabhuk ceto mukha tmanepada, 3rd person, singular) = desires
prjasttya pda 5
na (negative particle) (indeclinable) = not

Whensoever sleeping, one has no desire for wishes
whatsoever and one does not see a dream, that is
suupta. The s uupta state is coming into one, indeed,
thick with understanding and full of bliss, enjoyer of
bliss, consciousness, the gate of understanding, and
the third quarter.
kacana (indefinite article) (indeclinable) =
whatsoever
svapnam (stem form: svapna) (masculine, accusative,
singular) = dream
payati (present tense, parasmaipada, 3rd person,
singular) = sees
tat (stem form: tad) (pronoun, 3rd person, neuter,
nominative, singular) = that
suuptam (stem form: suupta) (neuter, nominative,
singular) = s uupta (deep sleep)
suuptasthnas (stem form: suuptasthna) (suupta +
sthnas) (masculine, nominative, singular) = deep
sleep state
nandabhuj (stem form: nandabhuj)(nanda + bhuj)
(tatpura compound, masculine/feminine,
nominative, singular) = enjoyer of bliss
cetas (stem form: cetas) (neuter, nominative, singular)
= consciousness
mukhas (stem form: mukha) (masculine, nominative,
singular) = the gate

ekbhtas (verb root: bh) (ek + bhtas) prjas (stem form: prja) (masculine, nominative,
(karmadhraya compound, past passive participle, singular) = understanding
masculine, nominative, singular) = coming into one
ttyas (ordinal number, masculine, nominative,
prajnaghanas (stem form: prajnaghana) (prajna singular) = third
+ ghanas) (tatpura compound, masculine,
nominative, singular) = thick with understanding pdas (stem form: pda) (masculine, nominative,
singular) = a quarter
eva (adverb) (indeclinable) = indeed (emphasizing
previous word)

nandamayas (stem form: nandamaya) (nanda +

mayas) (tatpura compound, masculine, nominative,
singular) = full of bliss

hi (adverb) (indeclinable) = indeed

 eas (stem form: etad) (pronoun, masculine,
Verse 6 nominative, singular) = this

sarvevaras (stem form: sarvevara) (sarva + varas)

(tatpura compound, masculine, nominative,
singular) = the lord of all

eas (stem form: etad) (pronoun, masculine,
ea sarvevara ea sarvaja eo'ntarymyea yoni nominative, singular) = this

sarvasya prabhavpyayau hi bhtnm 6 sarvajas (stem form: sarvaja)(masculine,

nominative, singular) = all knowing

This is the lord of all. This is the all knowing. This is
the one keeping the internal feelings in check. This is
the womb of all, indeed the appearance and
disappearance of beings.
eas (stem form: etad) (pronoun, masculine,
nominative, singular) = this
antarym (stem form: antarymin) (avyaybhva
compound, masculine, nominative, singular) = one
keeping the internal feelings in check

eas (stem form: etad) (pronoun, masculine,

nominative, singular) = this

yonis (stem form: yoni) (masculine, nominative,

singular) = the womb

sarvasya (masculine/neuter, genitive, singular) = of all

prabhavpyayau (stem form: prabhavpyaya)
(prabhava + apyayau) (masculine, nominative, dual) = Verse 7
the appearance and disappearance

hi (adverb) (indeclinable) = indeed

bhtnm (stem form: bhta)
(masculine/feminine/netuer, genitive, plural) = of
beings

nntapraja na bahipraja nobhayatapraja

na prajnaghana na praja nprajam

adamavyavahryamagrhyamalakaa

acintyamavyapadeyamektmapratyayasra

prapacopaama nta ivamadvaita caturtha

manyante sa tm sa vijeya

7
Not understanding inwardly, not understanding
externally, not understanding both, not thick with
understanding, not understanding, is not
non-knowing, unseen, not to-be-dealt with, not
to-be-grasped, without characteristics, not to-be
conceived, not to-be-defined, the genuine conviction
is the one self, relief from manifestation, peace,
undisturbed, and unity. Those are understood as the
fourth. That one is the self. That one is the one
to-be-distinguished.
na (negative particle) (indeclinable) = not
antaprajam (stem form: antapraja) (antar +
prajam) (avyaybhva compound, neuter,
nominative, singular) = understanding inwardly
na (negative particle) (indeclinable) = not
bahiprajam (stem form: bahipraja)(bahis +
prajam) (avyaybhva compound, neuter,
nominative, singular) = understanding externally
na (negative particle) (indeclinable) = not
ubhayataprajam (stem form: ubhayatapraja)
(ubhayatas + prajam) (avyaybhva compound,
neuter, nominative, singular) = understanding both
na (negative particle) (indeclinable) = not
prajnaghanam = (stem form: prajnaghana)
(prajna + ghanam) (tatpura compound, n euter,
nominative, singular) = thick with understanding
na (negative particle) (indeclinable) = not
prajam (stem form: praja) (neuter, nominative,
singular) = understanding
na (negative particle) (indeclinable) = not
aprajam (stem form: apraja) (a + prajam) (neuter,
nominative, singular) = non-knowing
adam (verb root: d) (a + dam) (past passive genuine conviction is the one self
participle, neuter, nominative, singular) = unseen
avyavahryam (1st class verb root: vyavah) (a +
vyavahryam) (future passive participle, neuter,
nominative, singular) = not to-be-dealt with
agrhyam (1st class verb root: g) (a + grhyam)
(future passive participle, neuter, nominative,
singular) = not to-be-grasped
alakaam (stem form: alakaa) (a + lakaam)
(neuter, nominative, singular) = without
characteristics
acintyam (1st class verb root: cint) (a + cintyam)
(future passive participle, neuter, nominative,
singular) = not to-be conceived
avyapadeyam (6th class verb root: di) (a +
vyapadeyam) (future passive participle, neuter,
nominative, singular) = not to-be-defined
ektmapratyayasram
(stem form: ektmapratyayasra)
(eka + tma + pratyaya + sram) (karmadhraya
compound, neuter, nominative, singular) = the
prapacopaamam (stem form: prapacopaama)
(prapaca + upaamam) (tatpura compound, neuter,
nominative, singular) = relief from manifestation
ntam (stem form: nta) (neuter, nominative,
singular) = peace
ivam (stem form: iva) (neuter, nominative, singular)
= undisturbed
advaitam (stem form: advaita) (neuter, nominative,
singular) = unity
caturtham (stem form: caturtha) (ordinal number,
neuter, accusative, singular) = fourth
manyante (verb root: man) (present indicative, 3rd
person, plural) = those are understood
sas (stem form: tad) (pronoun, 3rd person, masculine,
nominative, singular) = that one
tm (stem form: tman) (masculine, nominative, Verse 8
singular) = the self

sas (stem form: tad) (pronoun, 3rd person, masculine,
nominative, singular) = that one
vijeyas (stem form: vijeya) (future passive
participle, masculine, nominative, singular) = so'yamtmdhyakaramokaro'dhimtra pd mtr
to-be-distinguished
mtrca pd akra ukro makra iti 8

In regards to the syllable, that sacred syllable Om is

this self. In regards to the measure, the quarters are
the measures. The measures and quarters are: the a
sound, the u sound, the m sound.

sas (stem form: tad) (pronoun, 3rd person, masculine,
nominative, singular) = that one
ayam (stem form: idam) (pronoun, masculine,
nominative, singular) = this
tm (stem form: tman) (masculine, nominative,
singular) = self
adhyakaram (adhi + akaram) (adverb) (indeclinable)
= in regards to the the syllable
okaras (stem form: okara) (masculine/neuter,
nominative, singular) = the sacred syllable Om
ca (conjunction) (indeclinable) = and
pds (stem form: pda) (masculine, nominative,
plural) = quarters
akras (stem form: akra) (masculine, nominative,
singular) = the a sound
ukras (stem form: ukra) (masculine, nominative,
singular) = the u sound
makras (stem form: makra) (masculine, nominative,
singular) = the m sound
iti (punctuation) (indeclinable) = (close quotes)

adhimtram (stem form: adhimtra) (adhi + mtram)

(adverb) (indeclinable) = in regards to the measure

pds (stem form: pda) (masculine, nominative,

plural) = the quarters

mtrs (stem form: mtra) (masculine, nominative,

plural) = measures

mtrs (stem form: mtra) (masculine, nominative,

plural) = measures
 jgaritasthnas (stem form: jgaritasthna) (jgarita +
Verse 9 sthnas) (karmadhraya compound, masculine,
nominative, singular) = the jgarit (waking) state
vaivnaras (stem form: vaivnara) (vaiv + naras)
(masculine, nominative, singular) = the common

akras (stem form: akra) (masculine, nominative,
singular) = the a sound

pratham (stem form: pratham) (ordinal number,

feminine, nominative, singular) = first

jgaritasthno vaivnaro'kra pratham mtr (stem form: mtr) (feminine, nominative,

singular) = measure
mtr''pterdimattvd
ptes (stem form: pti) (feminine, ablative, singular) =
v''pnoti ha vai sarvn kmndica bhavati ya eva because of reaching

veda 9 dimattvt (stem form: dimattva) (neuter, ablative,

singular) = because of the state of a being first

The jgarit state, the common, the a sound, the first v (conjunction) (indeclinable) = or
measure because of reaching or because of the state of
being first, verily indeed, one reaches all wishes. And pnoti (5th class verb root: p) (present indicative, 3rd
verily, the one who knows, becomes the first. person, singular) = one reaches
ha (adverb) (indeclinable) = indeed (emphasizing
previous word) Verse 10
vai (adverb) (indeclinable) = verily (emphasizing
previous word)

sarvn (stem form: sarva) (masculine, accusative,

plural) = all

kmn (stem form: kma) (masculine, accusative,
plural) = wishes
svapnasthnastaijasa ukro dvity mtrotkart
dis (stem form: di) (masculine, nominative,
singular) = the first ubhayatvdvotkarati ha vai jnasantati samnaca

ca (conjunction) (indeclinable) = and bhavati nsybrahmavitkule bhavati ya eva veda

bhavati (1st class verb form: bh) (present indicative, 10

parasmaipada, 3rd person, singular) = becomes

yas (stem form: yad) (relative pronoun, masculine,
nominative, singular) = one who
evam (adverb) (indeclinable) = verily
veda (2nd class verb root: vid) (present indicative, 3rd
person, singular) = one knows
The svapna state consists of light, the u sound, the
second measure, because of being superior or because
imparting both. One who knows, verily indeed,
attracts an expanse of knowledge and becomes
universal. This one does not have a
non-Brahman-knower born in the family.
svapnasthnas (stem form: svapnasthna) (svapna +
sthnas) (karmadhraya compound, masculine,
nominative, singular) = the svapna (dreaming) state
taijasas (stem form: taijasa) (masculine, nominative,
singular) = consisting of light
ukras (stem form: ukra) (masculine, nominative,
singular) = the u sound
dvity (stem form: dvity) (ordinal number,
feminine, nominative, singular) = second
mtr (stem form: mtr) (feminine, nominative,
singular) = measure
utkart (stem form: utkara) (masculine/neuter,
ablative, singular) =because of excellance
ubhayatvt (stem form: ubhayatva) (masculine/neuter,
ablative, singular) = because imparting both
va (conjunction) (indeclinable) = or
utkarati (6th class verb root: k) (present indicative,
3rd person, singular) = one attracts
ha (adverb) (indeclinable) = indeed (emphasizing
previous word)
vai (adverb) (indeclinable) = verily (emphasizing
previous word)
jnasantatim (stem form: jnasantati) (jna +
santatim) (tatpura compound, masculine,
accusative, singular) = expanse of knowledge
samnas (stem form: samna) (masculine, nominative,
singular) = universal
ca (conjunction) (indeclinable) = and
bhavati (1st class verb form: bh) (present indicative,
parasmaipada, 3rd person, singular) = born
na (negative particle) (indeclinable) = not
asya (stem form: idam) (pronoun, masculine/neuter,
genitive, singular) = of this one
abrahmavit (stem form: abrahmavit) (masculine,
nominative, singular) = a non-Brahman-knower
kule (stem form: kula) (neuter, locative, singular) = in
the family
bhavati (1st class verb form: bh) (present indicative,
parasmaipada, 3rd person, singular) = becomes Verse 11
yas (stem form: yad) (relative pronoun, masculine,
nominative, singular) = one who

evam (adverb) (indeclinable) = verily

veda (2nd class verb root: vid) (present indicative, 3rd

person, singular) = one knows suuptasthna prjo makrastty mtr

miterapterv minoti ha v ida sarvamaptica

bhavati ya eva veda 11

The suupta state is understanding, the m sound, the

third measure because of measuring or dissolution.
And verily, one who knows this, becomes dissolution
or indeed one measuring all this.
suuptasthnas (stem form: suuptasthna)
(suupta + sthnas) (masculine, nominative, singular)
= s uupta (deep sleep) state
prjas (stem form: prja) (masculine, nominative,
singular) = understanding
makras (stem form: makra) (masculine, nominative,
singular) = the m sound
tty (ordinal number, feminine, nominative,
singular) = third
mtr (stem form: mtr) (feminine, nominative,
singular) = measure
mites (stem form: miti) (feminine, ablative, singular)
= because of measuring
aptes (stem form: apti) (feminine, ablative, singular)
= because of dissolution
v (conjunction) (indeclinable) = or
minoti (verb root: mi) (present indicative, 3rd person,
singular) = one measures
ha (adverb) (indeclinable) = indeed (emphasizing
previous word)
v (conjunction) (indeclinable) = or
idam (stem form: idam) (pronoun, neuter, accusative,
singular) = this
sarvam (stem form: sarva) (pronominal adjective,
neuter, accusative, singular) = all
aptis (stem form: apti) (feminine, nominative,
singular) = dissolution
ca (conjunction) (indeclinable) = and
bhavati (1st class verb form: bh) (present indicative,
parasmaipada, 3rd person, singular) = becomes
yas (stem form: yad) (relative pronoun, masculine,
nominative, singular) = one who
evam (adverb) (indeclinable) = verily
veda (2nd class verb root: vid) (present indicative, 3rd
person, singular) = one knows
 amtras (stem form: amtra) (a + mtras) (masculine,
Verse 12 nominative, singular) = without measure

caturthas (ordinal number, masculine, nominative,

singular) = fourth
avyavahryas = (1st class verb root: vyavah) (a +
vyavahryam) (future passive participle, masculine,
nominative, singular) = not to-be-dealt with

prapacopaamas (stem form: prapacopaama)

amtracaturtho'vyavahrya prapacopaama (prapaca + upaamas) (t atpura compound,
masculine, nominative, singular) = relief from
ivo'dvaita evamokra tmaiva manifestation
saviatytman''tmna ya eva veda ivam (stem form: iva) (neuter, nominative, singular)
= undisturbed
ya eva veda 12
advaitas (stem form: advaita) (masculine, nominative,
singular) = unity
Without measure is the fourth, not to-be-dealt with,
relief from manifestation, undisturbed, and verily, evam (adverb) (indeclinable) = verily
unity. The sacred syllable Om is, indeed, the self.
Verily, one who knows, enters into the self by the self, okras (stem form: okara)(masculine, nominative,
verily, is one who knows. singular) = the sacred syllable Om

tm (stem form: tman) (masculine, nominative,

singular) = self
eva (emphatic particle that emphasizes the preceding
word) (indeclinable) = indeed

saviati (verb root: vi) (present indicative, 3rd

person, singular) = enters into

tman (stem form: tman) (masculine, instrumental,

singular) = with the self

tmnam (stem form: tman) (masculine, accusative,

singular) = the self

yas (stem form: yad) (relative pronoun, masculine,

nominative, singular) = one who

evam (adverb) (indeclinable) = verily

veda (2nd class verb root: vid) (present indicative, 3rd

person, singular) = one knows

yas (stem form: yad) (relative pronoun, masculine,

nominative, singular) = one who

evam (adverb) (indeclinable) = verily

veda (2nd class verb root: vid) (present indicative, 3rd

person, singular) = one knows