Muni's PlayMandukya Karika 3.4
Sanskrit Verse
घटादिषु प्रलीनेषु घटाकाशादयो यथा ।
आकाशे संप्रलीयन्ते तद्वज्जीवा इहात्मनि ॥ ४ ॥
Transliteration
ghaṭādiṣu pralīneṣu ghaṭākāśādayo yathā |
ākāśe saṃpralīyante tadvajjīvā ihātmani || 4 ||
Translation
As on the destruction of the pot, etc., the ether enclosed in the pot, etc., merges in the Ākāśa (the great expanse of ether), similarly the Jīvas merge in the Ātman.
Mandukya Karika 3.5
Sanskrit Verse
यथैकस्मिन्घाटाकाशे रजोधूमादिभिर्युते ।
न सर्वे संप्रयुज्यन्ते तद्वज्जीवाः सुखादिभिः ॥ ५ ॥
Transliteration
yathaikasmiṅghāṭākāśe rajodhūmādibhiryute |
na sarve saṃprayujyante tadvajjīvāḥ sukhādibhiḥ || 5 ||
Translation
As any portion of Ākāśa enclosed in a pot being soiled by dust, smoke, etc., all such other portions of Ākāśa enclosed in other pots are not soiled, so is the happiness, etc., of the Jīvas, i.e., the happiness, misery, etc., of one Jīva do not affect other Jīvas.
Mandukya Karika 3.10
Sanskrit Verse
संघाताः स्वप्नवत्सर्वे आत्ममायाविसर्जिताः ।
आधिक्ये सर्वसाम्ये वा नोपपत्तिर्हि विद्यते ॥ १० ॥
Transliteration
saṃghātāḥ svapnavatsarve ātmamāyāvisarjitāḥ |
ādhikye sarvasāmye vā nopapattirhi vidyate || 10 ||
Translation
All aggregates (such as body, etc.) are produced by the illusion of the Ātman (i.e., the perceiver) as in a dream. No rational arguments can be adduced to establish their reality, whether they be equal or superior (to one another).
Mandukya Karika 3.17
Sanskrit Verse
स्वसिद्धान्तव्यवस्थासु द्वैतिनो निश्चिता दृढम् ।
परस्परं विरुध्यन्ते तैरयं न विरुध्यते ॥ १७ ॥
Transliteration
svasiddhāntavyavasthāsu dvaitino niścitā dṛḍham |
parasparaṃ virudhyante tairayaṃ na virudhyate || 17 ||
Translation
The dualists obstinately cling to the conclusions arrived at by their own enquiries (as being the truth). So they contradict one another; whereas the Advaitin finds no conflict with them.
Mandukya Karika 3.18
Sanskrit Verse
अद्वैतं परमार्थो हि द्वैतं तद्भेद उच्यते ।
तेषाम् उभयथा द्वैतं तेनायं न विरुद्ध्यते ॥ १८ ॥
Transliteration
advaitaṃ paramārtho hi dvaitaṃ tadbheda ucyate |
teṣām ubhayathā dvaitaṃ tenāyaṃ na viruddhyate || 18 ||
Translation
As non-duality is the ultimate Reality, therefore duality is said to be its effect (Kārya or Bheda). The dualists perceive duality either way (i.e., both in the Absolute and in the phenomena). Therefore the non-dual position does not conflict with the dualist’s position.
Mandukya Karika 3.21
Sanskrit Verse
न भवत्यमृतं मर्त्यं न मर्त्यममृतं तथा ।
प्रकृतेरन्यथाभावो न कथंचिद्भविष्यति ॥ २१ ॥
Transliteration
na bhavatyamṛtaṃ martyaṃ na martyamamṛtaṃ tathā |
prakṛteranyathābhāvo na kathaṃcidbhaviṣyati || 21 ||
Translation
The immortal cannot become mortal, nor can the mortal ever become immortal. For, it is never possible for a thing to change its nature.
Mandukya Karika 3.26
Sanskrit Verse
स एष नेति नेतीति व्याख्यातं निह्नुते यतः ।
सर्वमग्राह्यभावेन हेतुनाजं प्रकाशते ॥ २६ ॥
Transliteration
sa eṣa neti netīti व्याख्यातं nihnute yataḥ |
sarvamagrāhyabhāvena hetunājaṃ prakāśate || 26 ||
Translation
As the Śruti passage, “It is not this, not this” on account of the incomprehensibility of Ātman, negates all (dualistic) ideas described (as the means for the attainment of Ātman), therefore the birthless (Ātman alone) exists (and not any duality).
Mandukya Karika 3.31
Sanskrit Verse
मनोदृश्यमिदं द्वैतं यत्किंचित्सचराचरम् ।
मनसो ह्यमनीभावे द्वैतं नैवोपलभ्यते ॥ ३१ ॥
Transliteration
manodṛśyamidaṃ dvaitaṃ yatkiṃcitsacarācaram |
manoso hyamanībhāve dvaitaṃ naivopalabhyate || 31 ||
Translation
All these dual objects, comprising everything that is movable and immovable, perceived by the mind (are mind alone). For, duality is never experienced when the mind ceases to act.
Mandukya Karika 3.33
Sanskrit Verse
अकल्पमजं ज्ञानं ज्ञेयाभिन्नं प्रचक्षते ।
ब्रह्मज्ञेयमजं नित्यमजेनाजं विबुध्यते ॥ ३३ ॥
Transliteration
akalpamajaṃ jñānaṃ jñeyābhinnaṃ pracakṣate |
brahmajñeyamajaṃ nityamajenājaṃ vibudhyate || 33 ||
Translation
The knowledge (Jñānam) which is unborn and free from all imaginations is ever inseparable from the knowable. The immutable and birthless Brahman is the sole object of knowledge. The birthless is known by the birthless.
Mandukya Karika 3.34
Sanskrit Verse
निगृहीतस्य मनसो निर्विकल्पस्य धीमतः ।
प्रचारः स तु विज्ञेयः सुषुप्तेऽन्यो न तत्समः ॥ ३४ ॥
Transliteration
nigṛhītasya manaso nirvikalpasya dhīmataḥ |
pracāraḥ sa tu vijñeyaḥ suṣupte’nyo na tatsamaḥ || 34 ||
Translation
The behaviour of the mind that is under control, i.e., which is free from all imaginations and that is endowed with discrimination, should be known. The condition of the mind in deep sleep is of another sort and not like that.
Mandukya Karika 3.36
Sanskrit Verse
अजमनिन्द्रमस्वप्नमनामकमरूपकम् ।
सकृद्विभातं सर्वज्ञं नोपचारः कथंचन ॥ ३६ ॥
Transliteration
ajamanindramasvapnamanāmakamarūpakam |
sakṛdvibhātaṃ sarvajñaṃ nopacāraḥ kathaṃcana || 36 ||
Translation
(This Brahman is) birthless, free from sleep and dream, without name and form, ever-effulgent and omniscient. Nothing has to be done in any way (with respect to Brahman).
Mandukya Karika 3.37
Sanskrit Verse
सर्वाभिलापविगतः सर्वचिन्तासमुत्थितः ।
सुप्रशान्तः सकृज्ज्योतिः समाधिरचलोऽभयः ॥ ३७ ॥
Transliteration
sarvābhilāpavigataḥ sarvacintāsamutthitaḥ |
supraśāntaḥ sakṛjjyotiḥ samādhiracalo’bhayaḥ || 37 ||
Translation
(This Ātman is) beyond all expression by words beyond all acts of mind; (It is) all peace, eternal effulgence free from activity and fear and attainable by concentrated understanding (of the Jīva).
Mandukya Karika 3.39
Sanskrit Verse
अस्पर्शयोगो वै नाम दुर्दर्शः सर्वयोगिभिः ।
योगिनो बिभ्यति ह्यस्मादभये भयदर्शिनः ॥ ३९ ॥
Transliteration
asparśayogo vai nāma durdarśaḥ sarvayogibhiḥ |
yogino bibhyati hyasmādabhaye bhayadarśinaḥ || 39 ||
Translation
This Yoga, which is not in touch with anything, is hard to be attained by all Yogis (in general). The Yogis are afraid of it, for they see fear in it where there is really fearlessness.
Mandukya Karika 3.40
Sanskrit Verse
मनसो निग्रहायत्तमभयं सर्वयोगिना(णा)म् ।
दुःखक्षयः प्रबोधश्चाप्यक्षया शान्तिरेव च ॥ ४० ॥
Transliteration
manaso nigrahāyattamabhayaṃ sarvayoginā(ṇā)m |
duḥkhakṣayaḥ prabodhaścāpyakṣayā śāntireva ca || 40 ||
Translation
The Yogis (who do not follow the method of Jñāna-Yoga as described in the Kārikā) depend on the control of their mind for fearlessness, destruction of misery, the knowledge of self and eternal peace.
Mandukya Karika 3.41
Sanskrit Verse
उत्सेक उदधेर्यद्वत्कुशाग्रेणैकबिन्दुना ।
मनसो निग्रहस्तद्वद्भवेदपरिखेदतः ॥ ४१ ॥
Transliteration
utseka udadheryadvatkuśāgreṇaikabindunā |
manaso nigrahastadvadbhavedaparikhedataḥ || 41 ||
Translation
The mind can be brought under control only by an unrelenting effort like that which is required to empty an ocean, drop by drop, with the help of a (blade of) Kuśa-grass.
Mandukya Karika 3.43
Sanskrit Verse
दुःखं सर्वमनुस्मृत्य कामभोगान्निवर्तयेत् ।
अजं सर्वमनुस्मृत्य जातं नैव तु पश्यति ॥ ४३ ॥
Transliteration
duḥkhaṃ sarvamanusmṛtya kāmabhogānnivartayet |
ajaṃ sarvamanusmṛtya jātaṃ naiva tu paśyati || 43 ||
Translation
The mind should be turned back from the enjoyment of pleasures, remembering that all this is attended with misery. If it be remembered that everything is the unborn (Brahman), the born (duality) will not be seen.
Mandukya Karika 3.44
Sanskrit Verse
लये संबोधयेच्चित्तं विक्षिप्तं शमयेत्पुनः ।
सकषायं विजानीयात्समप्राप्तं न चालयेत् ॥ ४४ ॥
Transliteration
laye saṃbodhayeccittaṃ vikṣiptaṃ śamayetpunaḥ |
sakaṣāyaṃ vijānīyātsamaprāptaṃ na cālayet || 44 ||
Translation
If the mind becomes inactive in a state of oblivion awaken it again. If it is distracted, bring it back to the state of tranquillity. (In the intermediary state) know the mind containing within it desires in potential form. If the mind has attained to the state of equilibrium, then do not disturb it again.
Mandukya Karika 3.46
Sanskrit Verse
यदा न लीयते चित्तं न च विक्षिप्यते पुनः ।
अनिङ्गनमनाभासं निष्पन्नं ब्रह्म तत्तदा ॥ ४६ ॥
Transliteration
yadā na līyate cittaṃ na ca vikṣipyate punaḥ |
aniṅganamanābhāsaṃ niṣpannaṃ brahma tattadā || 46 ||
Translation
When the mind does not merge in the inactivity of oblivion, or become distracted by desires, that is to say, when the mind becomes quiescent and does not give rise to appearances, it verily becomes Brahman.
Mandukya Karika 3.47
Sanskrit Verse
स्वस्थं शान्तं सनिर्वाणमकथ्यं सुखमुत्तमम् ।
अजमजेन ज्ञेयेन सर्वज्ञं परिचक्षते ॥ ४७ ॥
Transliteration
svasthaṃ śāntaṃ sanirvāṇamakathyaṃ sukhamuttamam |
ajamajena jñeyena sarvajñaṃ paricakṣate || 47 ||
Translation
This highest bliss is based upon the realisation of Self it is peace, identical with liberation, indescribable and unborn. It is further described as the omniscient Brahman, because it is one with the unborn Self which is the object sought by Knowledge.