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A Grammatical Exposition and Interpretation of (M kyopani ad)

Ramakrishna Janaswamy

Introduction :

There are many works that deal with commentary and translations of the s(Upani ad s), see for example [2], [3], [5], and [10]]. A few of these works [2], [10]provide a word for word meaning of these texts. However, to a student of Sanskritgrammar, even these word for word translations are of limited use because (i) the wordforms appearing in the text of the Upanishad do not appear directly in a dictionary, and(ii) these authors do not provide details of the various grammatical forms (i.e. declinedor conjugated forms, compound forms), which the student should be able to generatesystematically from grammar rules. To a student learning Sanskrit grammar as well asto a general reader wanting to get to the core of theUpani adic texts, nothing can bemore appealing than a word by word meaning of the texts together with anexplanation of the occurrence of various word forms. This will enable one to performthe translation of the text by oneself without having to rely excessively on subjectiveopinions found in the commentaries. The present work accomplishes to do so and it ishoped that this work will serve as a study aid to the Sanskrit language learner. In thiscontext we are inspired by the work of Sargeant [9], who performs a similar expositionof the Bhagavadgita. Concerning compound forms, one could always dissect it down tothe root forms. But this will be excessive and needlessly clutter the work. Instead, wechoose to dissect it down to the level where the consituent parts can be found in adictionary.

The (M kyopani ad ) is chosen in this work for several reasons.Firstly, it is very concise consisting of only twelve verses so that the present task couldbe taken up in a reasonable amount of time. Secondly, the spectrum of variousgrammatical forms occuring in it is narrow enough that this work is still accessable tobegining students of Sanskrit. Lastly, it is very profound and direct in its philosophical

content. The (M kyopani ad) belongs to the (AtharvaVeda ) and is considered by many as one of the principal upanishads. One of the four

s (mah vkhy s, great sayings), (ayam tm brahma) occurs

in this (Upani ad).

The original Sanskrit text of the (Upani ad ) appearing below is taken from [7].To facilitate proper translation, the original Sanskrit text is broken as per the sandhirules and is given alongside. Readers not familiar with Devanaagari script may find thetransliterated text provided to be useful. Grammatical rules are consulted from [1], [4],[6], and [11]. Translations of the stem and root forms are interpreted using theexhaustive dictionary by Sir Monier Monier-Williams [8].


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M kyopani ad :

Verse-1 :

omityetadaxaramidaM sarvaM tasyopavyaakhyaanaM bhuutaM bhavadbhaviShaditisarvamo~Nkaara eva. yaccaanyattrikaalaatiitaM tadapyo~Nkaara eva ||1||

--

sandhi vigraha --om iti etat axaram idam sarvam tasya upavyaakhyaanam bhuutambhavat bhaviShyat iti sarvam o~Nkara eva. yat ca anyat trikaalaatiitam tat api o~Nkaaraeva.

-- thus (ind.)

-- this (n, nom, sg. of pron. )-- syllable, word, imperishable (n. nom. sg. of )

-- this (n. nom. sg. of pron. )

-- all (n. nom. sg. of )-- of that (m. gen. sg. of pron. )

-- interpretation or explanation (n. nom. sg. of )

-- past (n. nom. sg. of )-- future (n. nom. sg. of )

-- present (n. nom. sg. of )

-- only, alone (ind.)

-- which (n. nom. sg. of pron. )-- and (ind.)

-- other (n. nom. sg. of )

= [three periods of time (n. nom. sg.)] + [gone beyond (n. acc.

sg. of ppp. )] -- beyond the three periods of time, TP cpd.

-- that (n. nom. sg. of pron. )


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-- also (ind.)

Translation :Thus all this is the (previously mentioned) syllable (or word) OM. An interpretation of that is--all that is past, present, and future is thus OM only. That which is beyond thethree periods of time is also OM.

Verse-2 :

sarva hyetadbrahm yam tm brahma so'yam tm catu p t ||2||

-- sandhi vigraha --sarvam hi etat brahma ayam tm brahma sa ayam tm catu p t.

-- all (n. nom. sg. of ) -- indeed (ind.)-- this (n, nom, sg. of pron. )

-- Supreme reality (m. nom. sg. of )

-- this (m. nom. sg. of pron. )

-- individual Self (m. nom. sg. of )

-- that, he (m. nom. sg. of pron. ) = [four (n. nom. sg.) ] + [parts (n. nom. sg., KD cpd.)] -- four parts, KD

cpd.

Translation :All this indeed is Brahman. This individual Self is that Brahman. This Self consists of four parts.

Verse3 :

--

jgaritasth no bahi praja sapt ga ekonavi atimukha sth labhugvai vnara prathama pda ||3|| sandhi vigraha --jgarita sth na bahis praja sapt ga eka na viati mukha sth la bhuk vai vnara prathama pda.


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= [of waking (adj. m. gen. sg. of )] + [state (m. nom.

sg. of )] -- waking state (state of waking), TP cpd.

= [outside (ind.)] + [knowing (m. nom. sg. of )] -- outer knowing,

TP cpd. = [numeral 7, (n. nom. pl. of )] + [parts, limbs (ind.)] -- seven limbs, Dvg

cpd.

-- numeral '19' (n. nom. sg.) = 20 deficient by 1

= [by one (n. instr. sg. of numeral '1')] + [deficient (adj. n. nom. sg. of )]--deficient by one, TP cpd.

-- numeral 20 (adj. )

-- mouths, entrance (m. nom. sg. of ) = [of gross (m. gen. sg. of --gross)] + [(agent of root --to

enjoy)] (UPP cpd. or TP cpd. )-- enjoyer of gross matter

-- Self, Supreme Being (m. nom. sg. of )

-- first (adj.)

-- (m. nom. sg. of )

Translation :The first part is Vaishvaanara, the waking state, who is the enjoyer of gross matter,who has seven limbs and nineteen mouths, whose knowing is turned outwards.

Verse-4 :

svapnasth noa'nta praja sapt ga ekonavi atimukha praviviktabhuktaijaso dvit ya pda ||4||

-- sandhi vigraha --svapna sth na antar praja sapt ga eka na viati mukha pravivikta bhuk taijasa dvit ya pda.

= [of dream, sleep (m. gen. sg. of )] + [state (m. nom. sg. of

)] -- state of dreaming, KD cpd.

-- inside, inward (ind.)

= [numeral 7, (n. nom. pl. of )] + [parts, limbs (ind.)] -- seven limbs, Dvg


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cpd.

-- numeral '19' (n. nom. sg.) = 20 deficient by 1

= [by one (n. instr. sg. of numeral '1')] + [deficient (adj. n. nom. sg. of )]--deficient by one, TP cpd.

-- numeral 20 (adj. )

-- mouths, entrance (m. nom. sg. of ) = [ of subtle (m. gen. sg. of --subtle)] + [agent of root

--to enjoy)] ( UPP cpd. or TP cpd. ) -- enjoyer of subtle matter-- bright, luminous (m. nom. sg. of )

-- second (adj. m. nom. sg. of )


Translation :The second state is Taijasa, the dream state, who is the enjoyer of subtle matter, whoseknowing is turned inwards.

Verse-5 :

yatra supto na kacana k ma kmayate na kacana svapna pa yatitatsu uptam| tatsu uptasth na ek bh ta praj naghana ev ''nandamayohynandabhuk cetomukha pr jast tya pda ||5||

--

sandhi vigraha --yatra supta na kacana k ma kmayate na ka canasvapna pa yati tat su uptam| tat su uptasth na ek bh ta praj naghana eva nandamaya hi nandabhuk cetomukha pr ja ttya pda.

-- where (ind.)

-- slept, fallen asleep, (m. nom. sg. of ppp. )-- no, not (ind.)

= m. acc. sg. of pronoun + (ind.)-- any or some or certain


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-- object of desire (m. acc. sg. of )

-- he/it desires (3p. sg. pr. indic. of causative form of root , 10 A)-- dream (m. acc. sg. of )

-- he/it sees, (3p. sg. pr. indic. of root , 1P )

-- deep sleep (f. acc. sg. of ) = [of deep sleep (f. gen. sg. of )] + [state (m. nom. sg. of )]--state of deep sleep, KD cpd.

= ( [one] + [become (m. nom. sg. of ppp. of root , 1P)] AV cpd.--havingbecome one, undivided

= [of consciousness (n. gen. sg. of )] + -- [mass (adj.)], TP cpd. --mass of concisouness

-- blissful, supreme spirit (m, nom, sg. of )

= [of bliss, (m. gen. sg. of )] + [(agent of root , 7U), UPPcpd.]-- enjoyer of bliss

= [knowledge (m. nom. sg. of )] [entrance (m. nom. sg. of )] -- one whose entrance is knowledge (m. nom, sg.), BV cpd.

-- intellectual (m. nom. sg. of )

-- Intelligence (f. nom. sg. of )

-- third (adj. m. nom. sg.of )


Translation :

The third state is , where the slept does not desire any objects nor does he see anydreams. That is Susuptam, the deep sleep. One becomes undivided, a mass of conscisouness, who is blissful, who is the enjoyer of bliss, who is the entrance toknowledge.

Verse-6 :

ea sarve vara e a sarvaja e o'ntary mye a yoni sarvasya prabhav pyayau hi bh tnm ||6||

--


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sandhi vigraha --ea sarve vara ea sarvaja ea antary m yea yoni sarvasya prabhava apyayau hi bh tnm|

-- he, this (m. nom. sg. of )

= [of all (n. gen. sg. of )] + [Lord (m. nom. sg. of )] TPcpd.--Lord of all

= [of all (n. gen. sg. of )] + [knower (m. nom. sg. of )] TP cpd.--knowerof all

= [inside (ind.)] + [(m. nom. sg. of )] TP cpd.--internal check,indweller, Self

-- origin (f. nom. sg. of )

= [source (m. nom. sg. of )] + [destruction (m. nom. dl. of

)] DV cpd. -- source and destruction

-- of creatures (n. gen. pl. of )

Translation :

He (referring to ) is the Lord of all, knower of all; he is the origin; he is theindweller of all. Indeed he is the source and destruction of all creatures.He (referring tosuuptam ) is the Lord of all, knower of all; he is the origin; he is theindweller of all. Indeed he is the source and destruction of all creatures.

Verse-7 :

nntar praja na bahi praja nobhayata praja na praj naghana napraja nprajam|ad amavyavah ryamagr hyamalak aamacintyamavyapade yamek tmapratyayas ra prapacopa ama nta ivamadvaita caturtha manyante sa

tma sa vijeya ||7|| --

sandhi vigraha --na anta prajam na bahi prajam na ubhayata prajam napraj naghanam na prajam na aprajam| ad am avyavah ryam agr hyam


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alak aam acintyam avyapade yam ek tma pratyayas ra prapacopa ama nta iva advaita caturtha manyante sa tma sa vijeya .

--inward (ind.)

-- Intelligence (f. acc. sg. of )

-- outside (ind.)

-- both sides (ind.)

= [of consciousness (n. gen. sg. of )] + -- [mass (adj.)], TP cpd. --mass of concisouness

-- non-intelligence (f. acc. sg. of with negative particle )

-- not seen (m. nom. sg. of ppp. )

-- not related, not of wordly disposition (m. acc. sg. of )-- incomprehensible (m. acc. sg. of )

-- not inferrable (m. acc. sg. of )

-- not to be thought (m. acc. sg. of gdv. of root , 10U )

-- undescribable, m. acc. sg. of )= [of one self (m. gen sg. of )] + [by experience (m.

instr. sg. of )]+ [essence (m. acc. sg. of )] TP cpd. -- the essence of one self by experience

= [ of material world (m. gen. sg. of )] + [cessation (m. acc. sg.

of )] TP cpd. = cessation of world

-- peacful (m. acc. sg. of )

-- blissful (m. acc. sg. of )

-- non-dual (m. acc. sg. of )

-- fourth (m. acc. sg. of ) -- they think (3rd pl. pr. indic. of root , 4A )-- Self (m. nom. sg. of )

-- to be acsertained or to be observed (m. nom. sg. of gdv.of root , 9U )


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Translation :It is not the inner knowing, nor the outer knowing, nor that which is both. It is not amass of consciousness nor that which is simply consciousness nor is it unconscious. It isnot that can be seen, that can be related, not comprehensible, not inferrable, notthinkable, not describable, but which is the essence of one self (gotten) by experience,

is cessation of all material world, peaceful, blissful, non-dual. This they (the seers) thinkis the fourth state. This is to be ascertained as the Self.

Verse-8 :

so'yam tm 'dhyak aramo kro'dhim tra pd m tr m tr cap d akrauk ra mak ra iti ||8||

--

sandhi vigraha --sa ayam tm adhi ak aram o kra adhim tram p d m tr m tr ca p d akra uk ra mak ra iti.

-- that, he (m. nom. sg. of )-- this (m. nom. sg. of )

-- Self (m. nom. sg. of )

-- parts, (m. nom. pl. of )

-- with regard to, prefix

-- with regard to measures, (m. obj. sg. of )

-- with regard to a word or syllable, (m. obj. sg. of )

-- measures (f. nom. pl. of )

-- the letter

-- the letter

-- the letter

Translation :This Self is that OM with regard to measure and with regard to syllable. The parts are

measures and the measures are parts-- , ,

Verse-9 :


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jgaritasth no vai vnaro'k ra pratham m tr ''pter dimatv dv ''pnoti ha vaisarv nkmnadi ca bhavati ya eva veda ||9||

--

sandhi vigraha --jgarita sth na vai vnara akra pratham m tr pte dimatv t v pnoti ha vai sarv n kmn di ca bhavati ya evam veda.

= [of waking (adj. m. gen. sg. of )] + [state (m. nom.

sg. of )] -- waking state, TP cpd.

-- Self, Supreme Being (m. nom. sg. of )

-- the letter

-- first (f. nom. sg. of )

-- measure (f. nom. sg. of )

-- reaching (f. abl. sg. of ppp. )-- state of being first (n. abl. sg. of )

-- or (ind.)

-- he/it gets (3rd sg. pr. indic. of root , 5P) -- indeed (ind.)-- indeed, truly, verily, (ind.)

-- all (m. acc. pl. of pron. ) -- desires (m. acc. pl. of )

-- first (m. nom. sg. of )

-- and (ind.)

-- he/it becomes (3rd sg. pr. indic. of root , 1P)-- he who (m. nom. sg. of pron. )

-- thus, so (ind.)

-- he/it knows (3rd sg. pr. indic. of root , 2U)


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Translation :Vaisanavara, the waking state, is the first syllable `A', on account of being the first andthe state of being the first. He who knows thus verily obtains all desires and becomesthe prime.

Verse-10 :

svapnasth nastaijasa uk ro dvit y m trotkar dubhayatv dvotkar ati ha vai jnasatati sam na ca bhavati n sy brahmavitkule bhavati ya eva veda||10||

--

sandhi vigraha --svapnasth na taijasa uk ra dvit y m tr utkar tubhayatv t v utkar ati ha vai j nasatatim sam na ca bhavati na asyaabrahmavid kule bhavati ya evam veda.

= [of dream, sleep (m. gen. sg. of )] + [state (m. nom. sg. of

)] -- dreaming state, TP cpd.

-- bright, luminous (m. nom. sg. of ) -- the letter

-- second (f. nom. sg. of )

-- measure (f. nom. sg. of )

-- out of being superior (m. abl. sg. of )-- out of being intermediate (m. abl. sg. of )

-- or (ind.)

-- he/it rises (3rd. sg. of root , 1P) -- indeed (ind.)-- indeed, truly, verily, (ind.)

= of knowledge (m. gen. sg. of ) + continuity (f. acc. sg. of


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), TP cpd.-- continuity of knowledge

-- balanced or equal (adj. m. nom. sg. of )

-- and (ind.)

-- he/it becomes (3rd sg. pr. indic. of root , 1P)-- not (Ind.)

-- his (m. gen. sg. of pron. )

= (not Brahman) + root (2U, to know) -- not knowing Brahman -- in family (n. loc. sg. of )

-- he who (m. nom. sg. of pron. )

Translation :Taijasa, the dream state, is the second syllable `U', on account of being superior andintermediate. He who knows thus exhalts the continuous flow of knowledge andbecomes balanced; there is none ignorant of Brahman in his family.

Verse-11 :

suuptasth na pr jo mak rast ty miterap terv minoti ha v ida sarvamap tica bhavati ya evam veda ||11||

--

sandhi vigarha --suuptasth na pr ja mkara tty m tr mite ap te v minoti ha vai ida sarvam ap ti ca bhavati ya evam veda.

= [of deep sleep (f. gen. sg. of )] + [state (m. nom. sg. of )] --state of deep sleep, TP cpd.

-- intellectual (m. nom. sg. of )

-- letter

-- this (n. nom. sg of pron. )

-- all (n. nom. sg. of pron. )-- third, f. nom. sg.


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-- from measure (f. abl. sg. of ) -- enter into (f. abl. sg. of )

-- or (ind.)

-- he/it measures (3rd. sg. pr. indic. of root , 7P)

-- indeed (ind.)-- indeed, truly, verily, (ind.)

-- enter (f. nom. sg. of )

-- and (ind.)

-- he/it becomes (3rd sg. pr. indic. of root , 1P)

-- he who (m. nom. sg. of pron. )-- thus, so (ind.)


Translation :Praajna, the deep sleep state, is the third sound 'M', on account of being measurableand wherein all enter into. He who knows thus becomes all this and all measurable.

Verse-12 :

am tra caturtho'vyavah rya prapacopa ama ivo'dvaita evamo k ra tmaiva sa viaty tman ''tm na ya evam veda ya evam veda ||12||

--

sandhi vigraha --am tra caturtha avyah rya prapacopa ama iva advaitaevam o k ra tm eva saviati tman tm nam ya evam veda ya evamveda |

-- immeasurable (m. nom. sg. of )

-- fourth (m. nom. sg. of ) -- not related, not of wordly disposition, transcendental (m. nom. sg. of


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) = [ of material world (m. gen. sg. of )] + [cessation (m. nom.

sg. of )] TP cpd. = cessation of world

-- blissful (m. nom. sg. of )

-- non-dual (m. nom. sg. of )

-- Self (m. nom. sg. of )

-- only, just (ind.)

-- he/it merges (3rd, sg. pr. indic. of root , 6P)

-- with Self (m. inst. sg. of )

-- Self (m. acc. sg. of )-- he who (m. nom. sg. of pron. )

-- thus, so (ind.)


Translation :

The fourth state, , is thus immeasurable, transcendental, destitute of allmanifestation, bliss, and non-dual. He who understands thus merges the Self into the

impersonal Self, by the (help of this) Self.Acknowledgements:The author wishes to express his thanks to Omkarananda Ashram, Himalayas formaking available their Itranslator 2003 software to generate the devanaagari text.

Glossary:A, Aatmanepada verbAB cpd., Avyayiibhaava compoundabl., ablativeabsol., absolutive

acc., accusativeadj., adjectiveadv., adverbBV cpd.,bahuvriihi compoundcaus., causativeDV cpd., Dvandva compoundDvg cpd., Dvigu compounddat., dative


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des., desiderativedl., dualesp., especiallyf., feminineabl., ablative

fut., future tensegen., genetivegdv., gerundive or potential past participleimp., imperative moodimperf., imperfect tenseind., indeclinableindic., indicativeinf., infinitiveinstr., instrumentalinterrog., interrogativeirreg., irregular

KD cpd., Karmadharaya compoundlit., literallyloc., locativem., masculinen., neuternom., nominativeP., Parasmaipada verbp. past tensepap., past active participleppp., past passive participlepl., plural

pot., potential moodpr., presentpron. pronounsg., singularTP cpd., Tatpurusha compoundU, ubhayapadaUPP cpd., Upapada compoundvoc., vocative

REFERENCES

[1] R. Antoine, A Sanskrit Manual for High Schools, Pts. I and II, Calcutta, India: XavierPublications, 1992.

[2] Swami Chinmayananda, Mandukya Upanishad, Bombay, India: Central ChinmayaMission Trust, 1984.

[3] P. Deussen, Sixty Upanisads of the Veda, Vol. II, Translated from German by by V. M.Bedekar and G. B. Palsule, Delhi, India: Motilal Banarsidass Publishers, 1980.


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[4] R. P. Goldman and S. J. Sutherland, (Devav prave ik ): AnIntroduction to Sanskrit Language, Berkeley: Univ. California Press, 1987.

[5] Swami Krishnananda, The Mandukya Upanishad, Hrishikesh, India: Divine LifeSociety, Internet Edition, www.swami-krishnanada.org.

[6] A. A. Macdonnell, A Vedic Grammar for Students, Delhi, India: Motilal BanarsidassPublishers, 1916.

[7] (Mantrapu pam) , Ramakrishna Mutt, Khar, Mumbai, 2003.

[8] Sir Monier Monier-Williams, A Sanskrit-English Dictionary, Delhi, India: MotilalBanarsidass Publishers, 1899.

[9] W. Sargeant, The Bhagavad Gita, Albany: SUNY Press, 1994.

[10] Swami Sivananda, The Principal Upanishads, Tehri-Garhwal, UP, India:Yoga-Vedanta Forest Academy Press, 1998.

[11] W. D. Whitney, Sanskrit Grammar, Delhi, India: Motilal Banarsidass Publishers,1924.

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