A, U, and M

The three states correspond to the measures a, u, and m; their shared features and the fruits of this contemplation are unfolded.

Dr. Ronald Steiner

Nils Jacob Liersch

Māṇḍūkya Upaniṣad 8

सो ऽयमात्माध्यक्षरम्ॐकारो ऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति ||8||

so 'yam ātmādhy-akṣaram oṃkāro 'dhi-mātraṃ pādā mātrā mātrāś ca pādā akāra ukāro makāra iti ||8|| Analysis ▾ Analysis ▴

saḥ nominative singular masculine	tad pronoun dem	that
ayam nominative singular masculine	idam pronoun dem	this
ātmā nominative singular	ātman substantive masculine	Self
adhi avyayībhāva-compund	adhi previx	with regard to
akṣaram	akṣara substantive neuter	syllable
oṃkāraḥ nominative singular	oṃkāra substantive masculine	Om
adhi avyayībhāva-compund	adhi previx	with regard to
mātram	mātrā substantive feminine	measure
pādāḥ nominative plural	pāda substantive masculine	quarters
mātrāḥ nominative plural	mātrā substantive feminine	measures
mātrāḥ nominative plural	mātrā substantive feminine	measures
ca	ca particle	and
pādāḥ nominative plural	pāda substantive masculine	quarters
akāraḥ nominative singular	akāra substantive masculine	letter a
ukāraḥ nominative singular	ukāra substantive masculine	letter u
makāraḥ nominative singular	makāra substantive masculine	letter m
iti	iti particle	thus

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

With respect to the syllable, this Self is Om; with respect to its measures, it is their sequence. The quarters are the measures and the measures are the quarters: a, u, and m.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains the correspondence between the four quarters of the Self and the measures of Om. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains the correspondence between the four quarters of the Self and the measures of Om. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes the correspondence between the four quarters of the Self and the measures of Om. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes the correspondence between the four quarters of the Self and the measures of Om. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

ātmādhyakṣaram em. ed. ] ātmā'dhyakṣaram LV1958, Anand1900

Critical Apparatus

This is the Self with regard to the word Om, with regard to its elements. The elements (mātrā) are the fourths; the fourths, the elements: the letter a, the letter u, the letter m.<1>
<1: In Sanskrit o is constitutionally a diphthong contracted from a + u; Om may therefore be analyzed as a + u + m.>

Robert Hume - 1921

Dieser Ātman nun ist in bezug auf die Laute der Om-Laut, in bezug auf die Moren; die Viertel sind die Moren, und die Moren sind die Viertel, nämlich der a-Laut, der u-Laut und der m-Laut.

Paul Deussen - 1921

This ātman is the word aum (that is to say, the letters of the word aum); it is the word aum with its parts. The quarters are the parts, and the parts are the quarters, the former being A, U, M.

Manilal Nabhubhai Dvivedi - 1894

This soul depends upon the word “Om,” which depends upon its parts. The conditions (of the soul) are parts (of the “Om”), these parts conditions. (Those parts are) the letters A, U, and M.

Edward Röer - 1853

Māṇḍūkya Upaniṣad 9

जागरितस्थानो वैश्वानरो ऽकारः प्रथमा मात्राप्तेरादिमत्त्वाद्वा |

jāgarita-sthāno vaiśvānaro 'kāraḥ prathamā mātrāpter ādimattvād vā | Analysis ▾ Analysis ▴

jāgarita tatpuruṣa-compound lokative	jāgarita substantive neuter	waking
sthānaḥ nominative singular masculine	sthāna substantive neuter	sphere
vaiśvānaraḥ nominative singular	vaiśvānara substantive masculine	Vaiśvānara
akāraḥ nominative singular	akāra substantive masculine	letter a
prathamā nominative singular feminine	prathama adjective	first
mātrā nominative singular	mātrā substantive feminine	measure
āpteḥ ablative singular	āpti substantive feminine	from obtaining
ādimattvāt ablative singular	ādimattva substantive neuter	from being first
vā	vā particle	or

आप्नोति ह वै सर्वान्कामानादिश्च भवति य एवं वेद ||9||

āpnoti ha vai sarvān kāmān ādiś ca bhavati ya evaṃ veda ||9|| Analysis ▾ Analysis ▴

āpnoti 3rd person singular aktive present indicative	āp verbal root	obtains
ha	ha particle	indeed
vai	vai particle	verily
sarvān accusative plural masculine	sarva adjective	all
kāmān accusative plural	kāma substantive masculine	desires
ādiḥ nominative singular	ādi substantive masculine	first
ca	ca particle	and
bhavati 3rd person singular aktive present indicative	bhū verbal root	becomes
yaḥ nominative singular masculine	yat pronoun rel	who
evam	evam adverb	thus
veda 3rd person singular aktive perfekte	vid verbal root	knows

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

Vaiśvānara in waking is a, the first measure, because it reaches all and stands first. One who knows this obtains every desire and becomes foremost.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains contemplation of the letter a in relation to waking. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains contemplation of the letter a in relation to waking. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes contemplation of the letter a in relation to waking. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes contemplation of the letter a in relation to waking. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

vaiśvānaro 'kāraḥ Anand1900 ] vaiśvānaraḥ LV1958

Critical Apparatus

The waking state, the Common-to-all-men, is the letter a, the first element, from āpti (‘obtaining’) or from ādimatva (‘being first’). He obtains, verily, indeed, all desires, he becomes first—he who knows this.

Robert Hume - 1921

Der im Stande des Wachens befindliche Vaiśvānara ist der a-Laut, die erste Mora, wegen des Erlangens oder wegen des Ersterseins. Der erlangt alle Wünsche und wird zum Ersten, der solches weiß.

Paul Deussen - 1921

The first part A is Vaiśvānara whose sphere is the condition of waking, on account of all-pervasiveness, or on account of being the first. He who knows this has all his desires fulfilled, and is the first (of all).

Manilal Nabhubhai Dvivedi - 1894

Vaisvānara, who abides in the waking state, is the letter A, the first part, (either) from pervading, or from its being the first (letter). He verily obtains all desires and is the first who thus knows.

Edward Röer - 1853

Māṇḍūkya Upaniṣad 10

स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षादुभयत्वाद्वा |

svapna-sthānas taijasa ukāro dvitīyā mātrotkarṣād ubhayatvād vā | Analysis ▾ Analysis ▴

svapna tatpuruṣa-compound lokative	svapna substantive masculine	dream
sthānaḥ nominative singular masculine	sthāna substantive neuter	sphere
taijasaḥ nominative singular	taijasa substantive masculine	Taijasa
ukāraḥ nominative singular	ukāra substantive masculine	letter u
dvitīyā nominative singular feminine	dvitīya adjective	second
mātrā nominative singular	mātrā substantive feminine	measure
utkarṣāt ablative singular	utkarṣa substantive masculine	from elevation
ubhayatvāt ablative singular	ubhayatva substantive neuter	from intermediateness
vā	vā particle	or

उत्कर्षति ह वै ज्ञानसंततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद ||10||

utkarṣati ha vai jñāna-saṃtatiṃ samānaś ca bhavati nāsyābrahmavit kule bhavati ya evaṃ veda ||10|| Analysis ▾ Analysis ▴

utkarṣati 3rd person singular aktive present indicative	ut previx kṛṣ verbal root	elevates
ha	ha particle	indeed
vai	vai particle	verily
jñāna tatpuruṣa-compound genitive	jñāna substantive neuter	knowledge
saṃtatiṃ accusative singular	saṃtati substantive feminine	continuity
samānaḥ nominative singular masculine	samāna adjective	equal
ca	ca particle	and
bhavati 3rd person singular aktive present indicative	bhū verbal root	becomes
na	na particle	not
asya genitive singular masculine	idam pronoun dem	his
abrahmavit nominative singular masculine	a previx brahman substantive neuter vid adjective	one ignorant of Brahman
kule lokative singular	kula substantive neuter	in the family
bhavati 3rd person singular aktive present indicative	bhū verbal root	becomes
yaḥ nominative singular masculine	yat pronoun rel	who
evam	evam adverb	thus
veda 3rd person singular aktive perfekte	vid verbal root	knows

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

Taijasa in dream is u, the second measure, because of elevation and its intermediate position. One who knows this raises the continuity of knowledge and becomes balanced; no one ignorant of Brahman is born in that family.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains contemplation of the letter u in relation to dream. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains contemplation of the letter u in relation to dream. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes contemplation of the letter u in relation to dream. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes contemplation of the letter u in relation to dream. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

vā | utkarṣati LV1958 ] votkarṣati Anand1900

jñānasaṃtatiṃ samānaś Anand1900 ] jñānasantatim | samānaś LV1958

samānaś ca bhavati nāsyābrahmavit Anand1900 ] samānaś ca bhavati | nāsyābrahmavit LV1958

Critical Apparatus

The sleeping state, the Brilliant, is the letter u, the second element, from utkarṣa (‘exaltation’) or from ubhayatva (‘intermediateness’). He exalts, verily, indeed, the continuity of knowledge; and he becomes equal;<2> no one ignorant of Brahma is born in the family of him who knows this.
<2: The expression may mean equable, impartial, equalized with the universe, or the same as that which he knows.>

Robert Hume - 1921

Der im Stande des Träumens befindliche Taijasa ist der u-Laut, die zweite Mora, wegen der Erhöhung oder wegen des Beiderseins. Der erhöht die Kontinuität der Erkenntnis und wird gleichmütig; in seiner Familie wird kein Brahmankenner geboren, der solches weiß.

Paul Deussen - 1921

The second part U is Taijasa whose sphere is the condition of dream, on account of superiority, or on account of being in the middle. He who knows this has his knowledge refined to the highest point of superiority, he finds no cause of difference with anyone, nor is any one ignorant of Brahman born in his family.

Manilal Nabhubhai Dvivedi - 1894

Taijasa who abides in dream, is the letter U, the second part, from its being more elevated or from its being in the midst. He verily elevates the continuance of knowledge, and becomes the like (to friend and foe) and has no descendant ignorant of Brahma who thus knows.

Edward Röer - 1853

Māṇḍūkya Upaniṣad 11

सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा |

suṣupta-sthānaḥ prājño makāras tṛtīyā mātrā miter apīter vā | Analysis ▾ Analysis ▴

suṣupta tatpuruṣa-compound lokative	suṣupta substantive neuter	deep sleep
sthānaḥ nominative singular masculine	sthāna substantive neuter	sphere
prājñaḥ nominative singular	prājña substantive masculine	Prājña
makāraḥ nominative singular	makāra substantive masculine	letter m
tṛtīyā nominative singular feminine	tṛtīya adjective	third
mātrā nominative singular	mātrā substantive feminine	measure
miteḥ ablative singular	miti substantive feminine	from measuring
apīteḥ ablative singular	apīti substantive feminine	from merging
vā	vā particle	or

मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ||11||

minoti ha vā idaṃ sarvam apītiś ca bhavati ya evaṃ veda ||11|| Analysis ▾ Analysis ▴

minoti 3rd person singular aktive present	mi verbal root	measures
ha	ha particle	indeed
vā	vā particle	or
idam accusative singular neuter	idam pronoun dem	this
sarvam accusative singular neuter	sarva adjective	all
apītiḥ nominative singular	apīti substantive feminine	merging
ca	ca particle	and
bhavati 3rd person singular aktive present indicative	bhū verbal root	becomes
yaḥ nominative singular masculine	yat pronoun rel	who
evam	evam adverb	thus
veda 3rd person singular aktive perfekte	vid verbal root	knows

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

Prājña in deep sleep is m, the third measure, because it measures and receives things back into itself. One who knows this measures all and becomes its place of return.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains contemplation of the letter m in relation to deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains contemplation of the letter m in relation to deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes contemplation of the letter m in relation to deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes contemplation of the letter m in relation to deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

vā | minoti LV1958 ] vā minoti Anand1900

Critical Apparatus

The deep-sleep state, the Cognitional, is the letter m, the third element, from miti (‘erecting’) or from apīti (‘immerging’).<3> He, verily, indeed, erects (minoti) this whole world,<4> and he becomes its immerging—he who knows this.
<3: Possibly as a synonym for another meaning of miti, ‘destroying’ or ‘perishing.’>
<4: That is, out of his own consciousness, according to the subjective-idealist theory expounded here.>

Robert Hume - 1921

Der im Stande des Tiefschlafes befindliche Prājña ist der m-Laut, die dritte Mora, wegen des Messens oder wegen des Eingehens. Der misst dieses Weltall und wird sein Eingang, der solches weiß.

Paul Deussen - 1921

The third part M is Prājña whose sphere is the condition of deep sleep, on account of being the measure, or on account of being that wherein all becomes one. He who knows this is able to measure all, and also to comprehend all within himself.

Manilal Nabhubhai Dvivedi - 1894

Prājna (the perfect wise) who abides in deep sleep, is the letter M, the third part, from its being a measure, or from its being of one and the same nature. He verily measures this all and becomes of the same nature who thus knows.

Edward Röer - 1853

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Dr. Ronald Steiner

From Ulm

The "Yoga Doc" - Dr. Ronald Steiner is the founder of the AYI method. This method links traditional Ashtanga Yoga with innovative Yogatherapy and living Philosophy. This forms a practice that is personal for each and... more ›

Nils Jacob Liersch

Meine Begeisterung für Yoga, indische Philosophie und Sanskrit führte mich zum Studium der Indologie und Religionswissenschaft an der Universität Heidelberg. Seit 2004 befinde ich mich auf meinem persönlichen Yogaweg... more ›

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