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(Ajantappamista Islanti-ottelua odotellessa, LOL! Lisäys: oho, se tuleekin vasta huomenna....)

Muutamia määritelmiä, tai silleen:

https://en.wikipedia.org/wiki/Upanishads

The Upanishads are commonly referred to as Vedānta, variously interpreted to mean either the "last chapters, parts of the Veda" or "the object, the highest purpose of the Veda".[3] The concepts of Brahman (Ultimate Reality) and Ātman (Soul, Self) are central ideas in all the Upanishads,[4][5] and "Know your Ātman" their thematic focus.[5][6] The Upanishads are the foundation of Hindu philosophical thought and its diverse traditions.[7][8] Of the Vedic corpus, they alone are widely known, and the central ideas of the Upanishads are at the spiritual core of Hindus.[7][9]

maaNDuukyopaniSat = Mandukya Upanishad (a + u = o)

https://en.wikipedia.org/wiki/Mandukya_Upanishad

The Māṇḍūkya Upaniṣad (Sanskrit: माण्डूक्य उपनिषद्, Māṇḍūkya Upaniṣad) is the shortest of all the Upanishads, and is assigned to Atharvaveda.[1] It is listed as number 6 in the Muktikā canon of 108 Upanishads.[2]
It is in prose, consisting of twelve terse verses, and is associated with a Rig Vedic school of scholars.[1] It discusses the syllable Om, presents the theory of four states of consciousness, asserts the existence and nature of Atman (Soul, Self).[3][4]

The root of Mandukya is sometimes considered as Manduka (Sanskrit: मण्डूक) which literally has several meanings. It means "frog", "a particular breed of horse", "the sole of horse's hoof", or "a kind of coitus".[7] Some writers[8] have suggested the "frog" as the etymological root for Mandukya Upanishad.
Another root for the Upanishad's name is Mānduka (Sanskrit: माण्डूक) which literally is "a Vedic school" or means "a teacher".[9] Paul Deussen states the etymological roots of Mandukya Upanishad to be a "half lost school of Rigveda".[1] This school may be related to the scholar named Hrasva Māṇḍūkeya, whose theory of semivowels is discussed in Aitareya Aranyaka of Rigveda.[10]
Applying the rules of sandhi, the text is also called Mandukyopanishad.[11]

..........................

Four states of consciousness[edit]

The Mandukya Upanishad describes four states of consciousness, namely waking (jågrat), dreaming (svapna), and deep sleep (suṣupti),[web 1][web 2] which correspond to the Three Bodies Doctrine:[29]
The first state is the waking state, in which we are aware of our daily world. "It is described as outward-knowing (bahish-prajnya), gross (sthula) and universal (vaishvanara)".[web 2] This is the gross body.
The second state is the dreaming mind. "It is described as inward-knowing (antah-prajnya), subtle (pravivikta) and burning (taijasa)".[web 2] This is the subtle body.
The third state is the state of deep sleep. In this state the underlying ground of concsiousness is undistracted, "the Lord of all (sarv'-eshvara), the knower of all (sarva-jnya), the inner controller (antar-yami), the source of all (yonih sarvasya), the origin and dissolution of created things (prabhav'-apyayau hi bhutanam)".[web 2] This is the causal body.
The fourth factor is Turiya, pure consciousness. It is the background that underlies and transcends the three common states of consciousness.[web 3] [web 4] In this consciousness both absolute and relative, saguna brahman and Nirguna Brahman, are transcended.[30] It is the true state of experience of the infinite (ananta) and non-different (advaita/abheda), free from the dualistic experience which results from the attempts to conceptualise ( vipalka*) reality.[31] It is the state in which ajativada, non-origination, is apprehended.[31]

* Tuollaista sanaa ei löydy ainakaan CDSL:stä. Oikea sana lienee vikalpa:

vikalpa**   m. alternative, choice between two or more; difference, variety; supposition, (false) conception; uncertainty, doubt.

(** Verbijuuresta (dhaatu) kLp, jonka taivutusvartalo on kalpa-; vrt. sm. kelvata verbin vahva-asteiseen vrtloon kelpa-   :  )

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http://sanskritdocuments.org/doc_upanishhat/maandu.itx

Värssy 1/12:

\itxtitle{.. maaNDukyopaniSat* ..}##\endtitles ##
\section{.. maaNDukyopaniSat ..}

       .. atha maaNDukyopaniSat  ..

OM ityetadakSaramidaM sarvaM tasyopavyaakhyaanaM
bhuutaM bhavad  bhaviSyaditi sarvamon.kaara eva
yachchaanyat  trikaalaatiitaM tadapyon.kaara eva  .. 1..

Sama ilman sandhia**, suomalaisittain (kompromissi oikean ääntämyksen ja yksittäisten sanain havainnollistamisen välillä)

  .. atha maanduukja upanishat  ..

OM iti eetat aksharam idam sarvam tasja upavjaakhjaanam
bhuutam bhavad  bhavishjad iti sarvam oonkaara (tavu om) eeva
yatsh tshaanjat  trikaala+atiitam (lue a-äänteet yhteen) tad api (apj-) oonkaara eeva  .. 1..

(All is OM: Hari Om.) The whole universe is the syllable Om. Following is the exposition of Om. Everything that was, is, or will be is, in truth Om. All else which transcends time, space, and causation is also Om.

* Joko tuossa on typo, tai sitten translitteroijalla on oma näkemys sanan maaNDuukya (hänellä lyhyt u: maaNDukya) etymologiasta...

** Esimerkkejä sandhista suomessa: sellainen (sen + lainen), nysse tulee (nyt se [onnikka] tulee)

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Värssy 2/12

sarvaM hyetad  brahmaayamaatmaa brahma so'yamaatmaa chatuSpaat

sarvam hi (hj-) eetad  brahma ajam aatmaa brahma saH ajam (soo'jam) aatmaa tshatushpaat

(Käännöksessä rutkasti "selventäviä" lisäsanoja:)

(Atman has Four Aspects:) All of this, everywhere, is in truth Brahman, the Absolute Reality. This very Self itself, Atman, is also Brahman, the Absolute Reality. This Atman or Self has four aspects through which it operates.

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Värssy 3/12

jaagaritasthaano bahiSprajñaH saptaan.ga ekonaviMshatimukhaH sthuulabhug
vaishvaanaraH prathamaH paadaH

dsaagarita-sthaanoo bahish-pragjas saptaang-ga eekoo.na.vimshati*-mukhas sthuulabhug
vaishvaanaraf prathamaf paadahaa

 
First is Waking / Gross: The first aspect of Atman is the Self in the Waking state, Vaishvanara. In this first state, consciousness is turned outward to the external world. Through its seven instruments and nineteen channels it experiences the gross objects of the phenomenal world.

* yksi (ekaH) [ett'] ei (na) 20 (viMshati**) , eli yksi puuttuu kahdestakymmenestä = 19 ,ROFLOL!

** alunperin: dviMshati?

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Värssy 4/12

svapnasthaano'ntaH prajñaaH saptaan.ga ekonaviMshatimukhaH
praviviktabhuktaijaso dvitiiyaH paadaH .. 4..

svapna-sthaanoo'ntaf (sthaanaH + antaH) pragjaas(?*) saptaang.ga ekoo.na.vimshati-mukhaf
pravivikta-bhuk taidsasoo dvitiiyaf paadahaa .. 4..
 
Second is Dreaming / Subtle: The second aspect of Atman is the Self in the Dreaming state, Taijasa. In this second state, consciousness is turned towards the inner world. It also operates through seven instruments and nineteen channels, which engage the subtle objects of the mental realm.
 
*The seven instruments are the more macrocosmic instruments, while the nineteen channels relate more to the microcosmic, individual person.
 
Seven Instruments: First, Consciousness manifests outward as elements space, air, fire, water, and earth, along with the individuation from the whole and the flow of energy (which we know as the pulsing impulse towards breath).
 
Nineteen Channels: Then, the individual operates through the four functions of mind (aspects of antahkarana, the inner instrument), which are manas, chitta, ahamkara, and buddhi. Those four operate through the five vayus (prana, apana, samana, udana, and vyana), the five active senses or indriyas (karmendriyas of eliminating, procreating, moving, grasping, and speaking), and the five cognitive senses (jnanendriyas of smelling, tasting, seeing, touching, and hearing)


* Ei jummarra, miksvarten pitkä a-äänne...

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Värssy 5/12

yatra supto na kañchana kaamaM kaamayate na kañchana svapnaM
pashyati tat suSuptam  . suSuptasthaana ekiibhuutaH prajñaanaghana
evaanandamayo hyaanandabhuk  cheto mukhaH praajñastRitiiyaH paadaH .. 5..

jatra suptoo na kanjtshana kaamang kaamajatee na kanjtshana  svapnam
pashjati tat sushuptam  . sushuptasthaana eekiibhuutaf pragjaana-ghana
eeva+aananda-majoo hi (hj-)aananda-bhuk  tsheetoo mukhaf praagjas-tritiijaf paadahaa .. 5..

Third is Deep Sleep / Causal: The third aspect of Atman is the Self operating in the Deep Sleep state, Prajna. In this third state, there is neither the desire for any gross or subtle object, nor any dream sequences. In deep sleep, all such experiences have receded or merged into the ground of undifferentiated consciousness. Here, one is filled with the experience of bliss*, and can also find the way to clearer knowledge of the two preceding states.

* Olisiko tuo pääsyy siihen, miksi hyvin nukutun yön (=kylliksi syvää unta) jälkeen on niin "autuas" olo? Toki vain väh. valaistumisen
alkeellisimman tason, TM:ssä Kosmisen Tietoisuuden, saavuttaneet kokevat tuota autuutta itse nukkumisen aikanakin! Heitä
lienee tälläkin foorumilla ainakin muutama? Meitsi ei ole yksi heistä, ei alkuunkaan, LOL!

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Värssy 6/12

एष सर्वेश्वरः* एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य
प्रभवाप्ययौ हि भूतानाम् ॥ ६॥

eSa sarveshvara eSa sarvajña eSo'ntaryaamyeSa (eSaH+antar...) yoniH sarvasya
prabhavaapyayau hi bhuutaanaam.  

eesha sarveeshvara (sarva+iishvara) eesha sarva-gja eshoo'ntarjaamj eesha joonis sarvasja
prabhava+apjajau hi bhuutaanaam  .. 6..

Find the Experiencer: The one who experiences all of these states of consciousness is the omniscient, indwelling source and director of all. This one is the womb out of which all of the other emerges. All things originate from and dissolve back into this source.

* Mielestämme tuossa devanaagariissa on typo: visarga (:, H**) käsittääksemme ei voi esiintyä ennen vokaalia, vaan se "annihiloituu"...Siksi rohkenimme poistaa sen translitteroidusta tekstistä!

** H äännetään usealla eri tavalla fonotaktisesta kontekstista (lähinnä seuraavasta äänteestä) riippuen!

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(Tämä on siis se Todellinen Itse [aatmaa (aatman)], mitä syvämietiskelyssä, esim. TM:ssä, "tavoitellaan"...
länsimaisessa fyssassa sitä vastannee lähinnä quantum vacuum state, tai jokin vieläkin fantsumpi tila, heh...)

naantaHprajñaM na bahiSprajñaM nobhayataHprajñaM na prajñaanaghanaM
na prajñaM naaprajñam  | adRiSTamavyavahaaryamagraahyamalakSaNaM
achintyamavyapadeshyamekaatmapratyayasaaraM prapañchopashamaM
shaantaM shivamadvaitaM chaturthaM manyante sa aatmaa sa vijñeyaH ..
7..

na+antaf-pragjan na bahish-pragjan noobhajataf-pragjan na pragjaana-ghanan
na pragjan na+aprajñam  | adrishtam avyavahaarjam agraahjam alakshanam
atshintjam avjapadeeshjam eka+aatma-pratjaja-saaraM prapantshoopa-shamam
shaantam shivam advaitañ tshaturtham manjantee sa aatmaa sa vigjeejahaa ..


The Fourth Aspect is Turiya*: The fourth aspect of Atman or Self is Turiya, literally the fourth. In this fourth state, consciousness is neither turned outward nor inward. Nor is it both outward and inward; it is beyond both cognition and the absence of cognition. This fourth state of Turiya cannot be experienced through the senses or known by comparison, deductive reasoning or inference; it is indescribable, incomprehensible, and unthinkable with the mind. This is Pure Consciousness itself. This is the real Self. It is within the cessation of all phenomena. It is serene, tranquil, filled with bliss, and is one without second. This is the real or true Self that is to be realized.

* turiiya (alunperin kai katuriiya, vrt. lat. quattuor) = chaturtha (tshaturtha, vrt. ven. tshetyre) = neljäs (tietoisuudentila)

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Loput viisi värssyä liittyvät biija-mantroista kuuluisimpaan, mantraan om (oom).

Lienee aiheellista hieman klarifioida sitä, miksi tuota mantraa analysoidaan ikäänkuin
se olisi itse asiassa aum!

Selitys on kaikessa yksinkertaisuudessaan tällainen: diakronisesti eli kielihistoriallisesti
o-äänne vastaa sankritissa ilmeisesti aina, tai ainakin likipitäen aina, diftongia au.
Juurikin siksi se lausutaan käytännössä aina pitkänä, poikkeuksena  veda-resitaatiossa
äänteen lyheneminen runomitallisista syistä.

Joku saattaa nyt aiheellisesti kysyä: miten on mahdollista, että sanskritissa kummiskin
on au-diftongi, esim. adjektiivissa lauha (= kuparinen, metallinen , etc)?
Vastaus tuohon on, että sanskritin au-diftongi vastaa varhaisemman kielimuodon
diftongia aau, jossa siis diftongin alkukomponentti on pitkä!

 

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सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं पादा मात्रा मात्राश्च पादा
अकार उकारो मकार इति ॥ ८॥

so'yamaatmaadhyakSaramon.karo'dhimaatraM paadaa maatraa maatraashcha paadaa
akaara (अ) ukaaro (उ) makaara (म) iti .. 8..

soo'jam* aatmaa+adhjaksharam oong-karoo*'dhimaatram paadaa maatraa maatraashtsha paadaa
akaara ukaaroo makaara iti .. 8..

8. This is the self which is of the nature of the syllable Aum**, in regard to its elements. The quarters are the elements, the elements are the quarters, namely the letter ‘a’, the letter ‘u’ and the letter ‘m’.


* saH + ayam; omkaraH + adhimaatram

** OBS! Alkutekstissä on om-kara (kara = letter***), EI aum-kara!

*** devanaagarii-tekstissä om'illa on ihkaoma kirjain, nimittäin ॐ !

(Lisäys) En äkistään löytänyt selitystä erolle om-kara (lyhkäsellä a:lla) vs. a-kaara, u-kaara, ma-kaara ...  

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जागरितस्थानो वैश्वानरोऽकारः प्रथमा
मात्राऽऽप्तेरादिमत्त्वाद्
वाऽऽप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद

jaagaritasthaano vaishvaanaro'kaaraH prathamaa
maatraa''pteraadimattvaad
vaa''pnoti ha vai sarvaan  kaamaanaadishcha bhavati ya evaM veda

dsaagarita-sthaanoo vaishvaanaroo'kaaraf* prathamaa maatraa''pteer aadimattvaad
vaa''pnooti ha vai sarvaan kaamaan aadishtsha bhavati ja eevam veeda.

9. Vaishvanara, whose sphere is the waking state, is the letter ‘a’, the first element,
either from the root ‘ap’ to obtain or from being the first. He who knows this obtains verily, all desires. Also he becomes first.

(Luvalla sanoen, tuo käännös/alkuteksti ei ole kovin "vakuuttava", LOL!)

* vaishvaanaraH + a-kaaraH