Muni's PlayMandukya Karika 4.1
Sanskrit Verse
ज्ञानेनाऽऽकाशकल्पेन धर्मान्यो गगनोपमान् ।
ज्ञेयाभिन्नेन संबुद्धस्तं वन्दे द्विपदां वरम् ॥ १ ॥
Transliteration
jñānenā”kāśakalpena dharmānyo gaganopamān |
jñeyābhinnena saṃbuddhastaṃ vande dvipadāṃ varam || 1 ||
Translation
I bow to that best among men who by means of knowledge, which is like Ākāśa and non-different from the object of knowledge (i.e., the Dharma), realised the nature of the Dharmas (i.e., the Jīvas) which are, again, like the Ākāśa.
Mandukya Karika 4.2
Sanskrit Verse
अस्पर्शयोगो वै नाम सर्वसत्त्वसुखो हितः ।
अविवादोऽविरुद्धश्च देशितस्तं नमाम्यहम् ॥ २ ॥
Transliteration
asparśayogo vai nāma sarvasattvasukho hitaḥ |
avivādo’viruddhaśca deśitastaṃ namāmyaham || 2 ||
Translation
I salute this Yoga known as the Asparśa (i.e., free from all touch which implies duality), taught through the scripture,—the Yoga which promotes the happiness of all beings and conduces to the well-being of all and which is free from strife and contradictions.
Mandukya Karika 4.10
Sanskrit Verse
जरामरणनिर्मुक्ताः सर्वे धर्माः स्वभावतः ।
जरामरणमिच्छन्तश्च्यवन्ते तन्मनीषया ॥ १० ॥
Transliteration
jarāmaraṇanirmuktāḥ sarve dharmāḥ svabhāvataḥ |
jarāmaraṇamicchantaścyavante tanmanīṣayā || 10 ||
Translation
All the Jīvas are, by their very nature, free from senility and death. They think, as it were, that they are subject to these and thus by this very thought they appear to deviate from their very nature.
Mandukya Karika 4.22
Sanskrit Verse
स्वतो वा परतो वाऽपि न किंचिद्वस्तु जायते ।
सदसत्सदसद्वाऽपि न किंचिद्वस्तु जायते ॥ २२ ॥
Transliteration
svato vā parato vā’pi na kiṃcidvastu jāyate |
sadasatsadasadvā’pi na kiṃcidvastu jāyate || 22 ||
Translation
Nothing, whatsoever, is born either of itself or of another. Nothing is ever produced whether it be being or non-being or both being and non-being.
Mandukya Karika 4.39
Sanskrit Verse
असज्जागरिते दृष्ट्वा स्वप्ने पश्यति तन्मयः ।
असत्स्वप्नेऽपि दृष्ट्वा च प्रतिबुद्धौ न पश्यति ॥ ३९ ॥
Transliteration
asajjāgarite dṛṣṭvā svapne paśyati tanmayaḥ |
asatsvapne’pi dṛṣṭvā ca pratibuddhau na paśyati || 39 ||
Translation
Being deeply impressed with the (reality of the) unreal objects which a man sees in the waking state, he sees those very things in dream as well. Moreover the unreal objects cognised in the dream are not seen again in the waking state.
Mandukya Karika 4.47
Sanskrit Verse
ऋजुवक्रादिकाभासमलातस्पन्दितं यथा ।
ग्रहणग्राहकाभासं विज्ञानस्पन्दितं तथा ॥ ४७ ॥
Transliteration
ṛjuvakrādikābhāsamalātaspanditaṃ yathā |
grahaṇagrāhakābhāsaṃ vijñānaspanditaṃ tathā || 47 ||
Translation
As a fire-brand, when set in motion, appears as straight, crooked, etc., so also Consciousness, when set in motion, appears as the perceiver, the perceived, and the like.
Mandukya Karika 4.48
Sanskrit Verse
अस्पन्दमानमलातमनाभासमजं यथा ।
अस्पन्दमानं विज्ञानमनाभासमजं तथा ॥ ४८ ॥
Transliteration
aspandamānamalātamanābhāsamajaṃ yathā |
aspandamānaṃ vijñānamanābhāsamajaṃ tathā || 48 ||
Translation
As the fire-brand, when not in motion, is free from all appearances and remains changeless, similarly, Consciousness, when not in motion (imaginary action), is free from all appearances and remains changeless.
Mandukya Karika 4.55
Sanskrit Verse
यावद्धेतुफलावेशस्तावद्धेतुफलोद्भवः ।
क्षीणे हेतुफलावेशे नास्ति हेतुफलोद्भवः ॥ ५५ ॥
Transliteration
yāvaddhetuphalāveśastāvaddhetuphalodbhavaḥ |
kṣīṇe hetuphalāveśe na-asti हेतुफलोद्भवः || 55 ||
Translation
As long as a man persists in the belief in causality he will find the working of cause and effect. But when attachment to causality vanishes, cause and effect become non-existent.
Mandukya Karika 4.56
Sanskrit Verse
यावद्धेतुफलावेशः संसारस्तावदायतः ।
क्षीणे हेतुफलावेशे संसारं न प्रपद्यते ॥ ५६ ॥
Transliteration
yāvaddhetuphalāveśaḥ saṃsārastāvadāyataḥ |
kṣīṇe hetuphalāveśe saṃsāraṃ na prapadyate || 56 ||
Translation
As long as there is faith in causality, the (endless) chain of birth and death will be there. When that faith is destroyed (by knowledge) birth and death become nonexistent.
Mandukya Karika 4.60
Sanskrit Verse
नाजेषु सर्वधर्मेषु शाश्वताशाश्वताभिधा ।
यत्र वर्णा न वर्तन्ते विवेकस्तत्र नोच्यते ॥ ६० ॥
Transliteration
nājeṣu sarvadharmeṣu śāśvatāśāśvatābhidhā |
yatra varṇā na vartante vivekastatra nocyate || 60 ||
Translation
The epithets of permanence or impermanence cannot be applied to unborn Jīvas. That which is indescribable by words cannot be discriminated (as real or unreal).
Mandukya Karika 4.81
Sanskrit Verse
अजमनिद्रमस्वप्नं प्रभातं भवति स्वयम् ।
सकृद्विभातो ह्येवैष धर्म धातुस्वभावतः ॥ ८१ ॥
Transliteration
ajamanidramasvapnaṃ prabhātaṃ bhavati svayam |
sakṛdvibhāto hyevaiṣa dharma dhātusvabhāvataḥ || 81 ||
Translation
(Reality which is) free from birth, (which is) free from sleep and dream, reveals itself by itself For, this Dharma (i.e., Ātman) is from its very nature ever-luminous.
Mandukya Karika 4.86
Sanskrit Verse
विप्राणां विनयो ह्येष शमः प्राकृत उच्यते ।
दमः प्रकृतिदान्तत्वादेवं विद्वाञ्शमं व्रजेत् ॥ ८६ ॥
Transliteration
viprāṇāṃ vinayo hyeṣa śamaḥ prākṛta ucyate |
damaḥ prakṛtidāntatvādevaṃ vidvāñśamaṃ vrajet || 86 ||
Translation
This (i.e., the realisation of Brahman) is the humility natural to the Brāhmaṇas. Their tranquillity (of mind) is also declared to be spontaneous (by men of discrimination). They are said to have attained to the state of sense-control (not through any artificial method as it comes quite natural to them. He who thus realises Brahman which is all-peace, himself becomes peaceful and tranquil.
Mandukya Karika 4.90
Sanskrit Verse
हेयज्ञेयाप्यपाक्यानि विज्ञेयान्यग्रयाणतः ।
तेषामन्यत्र विज्ञेयादुपलम्भस्त्रिषु स्मृतः ॥ ९० ॥
Transliteration
heyajñeyāpyapākyāni vijñeyānyagrayāṇataḥ |
teṣāmanyatra vijñeyādupalambhastriṣu smṛtaḥ || 90 ||
Translation
The four things to be known first are: the thing to be avoided, the objects to be realised, the things to be attained (by practice) and the thoughts to be rendered ineffective. Among these four, the three things, excepting what is to be realised, viz., the Supreme Reality, exist only as imaginations.
Mandukya Karika 4.91
Sanskrit Verse
प्रकृत्याऽऽकाशवज्ज्ञेयाः सर्वे धर्मा अनादयः ।
विद्यते न हि नानात्वं तेषां क्वचन किंचनः ॥ ९१ ॥
Transliteration
prakṛtyā”kāśavajjñeyāḥ sarve dharmā anādayaḥ |
vidyate na hi nānātvaṃ teṣāṃ kvacana kiṃcanaḥ || 91 ||
Translation
All Dharmās (entities) are, by their very nature, beginningless and unattached like the Ākāśa. There is not the slightest variety in them, in any way, at any time.
Mandukya Karika 4.92
Sanskrit Verse
आदिबुद्धाः प्रकृत्याैव सर्वे धर्माः सुनिश्चिताः ।
यस्यैवं भवति क्षान्तिः सोऽमृतत्वाय कल्पते ॥ ९२ ॥
Transliteration
ādibuddhāḥ prakṛtyaiva sarve dharmāḥ suniścitāḥ |
yasyaivaṃ bhavati kṣāntiḥ so’mṛtatvāya kalpate || 92 ||
Translation
All Jīvas are, by their very nature illumined from the very beginning and they are ever immutable in their nature. He who, having known this rests without (sees the needlessness of) seeking further knowledge, is alone capable of realising the Highest Truth.
Mandukya Karika 4.93
Sanskrit Verse
आदिशान्ता ह्यनुत्पन्नाः प्रकृत्यैव सुनिर्वृताः ।
सर्वे धर्माः समाभिन्ना अजं साम्यं विशारदम् ॥ ९३ ॥
Transliteration
ādiśāntā hyanutpannāḥ prakṛtyaiva sunirvṛtāḥ |
sarve dharmāḥ samābhinnā ajaṃ sāmyaṃ viśāradam || 93 ||
Translation
All Dharmās or Jīvas are from the very beginning and by their very nature, all peace, unborn and completely free. They are characterised by sameness and are nonseparate from one another. Therefore the Jīvas are Ātman unborn, always established in “sameness” and “purity” itself.
Mandukya Karika 4.99
Sanskrit Verse
क्रमते न हि बुद्धस्य ज्ञानं धर्मेषु तापि (यि) नः ।
सर्वे धर्मास्तथा ज्ञानं नैतद्बुद्धेन भाषितम् ॥ ९९ ॥
Transliteration
kramate na hi buddhasya jñānaṃ dharmeṣu tāpi (yi) naḥ |
sarve dharmāstathā jñānaṃ naitadbuddhena bhāṣitam || 99 ||
Translation
The knowledge of the wise one, who is all-light, is ever untouched by objects. All the entities as well as knowledge (which are non-different) are also ever-untouched by any object. This is not the view of the Buddha.
Mandukya Karika 4.100
Sanskrit Verse
दुर्दर्शमतिगम्भीरमजं साम्यं विशारदम् ।
बुद्ध्वा पदमनानात्वं नमस्कुर्मो यथाबलम् ॥ १०० ॥
Transliteration
durdarśamatigambhīramajaṃ sāmyaṃ viśāradam |
buddhvā padamanānātvaṃ namaskurmo yathābalam || 100 ||
Translation
Having realised that condition (i.e., the knowledge of the Supreme Reality) which is extremely difficult to be grasped, profound, birthless, always the same, all-light, and free from multiplicity, we salute It as best as we can.
Related Gunas: Sattva