utter surrender to Kriṣhna, He revealed Himself. Now thetime has come. The ego has gone; effort has ceased; onecannot do anything further; then He comes. You search,and search, and search, and you realise its futility. The egorealises its limitations, and it ceases. When you know yourlimitations, you cease from all egoistic effort, and thecessation of the ego is the revelation of the Ātman. Godcomes when the ego goes. When you are nowhere, He aloneis everywhere. He takes the position of your personality.You vanish, and He comes in, not before that. When thepersonalities of the Gopis vanished, Kriṣhna took possessionof their hearts, and instead of the Gopis being there; Kriṣhnawas there. The jīva expires into Īsvara. This is the Ātman tobe known, the Goal for which we live in this world. This isthe fourth state Consciousness, the Ātman, the Absolute,Brahman.110
THE ĀTMAN AS THE PRANAVAThe Ātman is the content of the meaning of Omkāra,with which the <strong>Upanishad</strong> commenced. This Om, which isAll, the all-comprehensive. Name designates this All, whichis the Ātman. The Ātman is the designated; Om, Praṇava, isthe designator.As there are three relative phases of the Ātman, thereare the three relative phases of Om. A, U, M, are the threeconstitutive elements of Om. Just as waking, dream andsleep may be regarded as the constitutive elements of themanifested Form of the Ātman, Om, in its three-syllabledconstitution, is manifested. Pāda mātrā, matrāsca pādā:The feet of the Ātman are the mātrās or the syllables of Om,and vice versa. The mātrās or the syllables are A, U, M,akāra, ukāra, makāra iti. So, yamātmā-adhyaksharam: TheĀtman is the Overlord of this akṣhara, imperishable Om.Adhimātram: It is also the Lord over the three syllables, A,U, M, which may be compared with the three statesdescribed of the Ātman – jāgarita (waking), svapna(dream), suṣhupti (sleep). This Supreme Ātman as thedesignated is comparable with Om with its mātrās, A, U,M, and we have to learn now how these syllables arecomparable with the three states. And, also, just as there is afourth transcendent state beyond the three states of theĀtman, there is a transcendent state of Om, too, beyond thethree syllables, A, U, M. As there are four states ofconsciousness, there are four states of Omkāra, each one,respectively, comparable with its correspondingcounterpart.
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THE MĀNDŪKYAUPANISHADSWAMI KRISHN
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CONTENTSPublishers’ Preface ...
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INTRODUCTIONThe theme of the Manduk
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ceases to agitate the mind any more
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INVOCATION AND VERSESOm! Bhadram ka
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svapna-sthāno’ntaḥ-prajñaḥ
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8. This identical Ātman, or Self,
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THE PRANAVA OR OMKARAThe Vedas, in
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and rūpa, name as well as form. It
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Now, we come from what we call Īsv
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and to achieve this by a direct met
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structure and the glory of Om. With
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desire persisting, it would only po
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magnificence of Om, but how are we
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experience a thrill, as if an elect
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THE INDIVIDUAL AND THE ABSOLUTEThe
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vai tat. The reconciliation of “t
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yaccānyat trikālātitam tadapyomk
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The ultimate longing of all aspirin
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to the realisation of asti-bhāti-p
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structural difference is an effect
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self is the false self, not the rea
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cow, with four feet? The four feet
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Consciousness. A study of conscious
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THE UNIVERSAL VAIŚVĀNARAThis Ātm
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these dealings are with ‘other’
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the Virāt, or the Universal Person
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logical discrimination. This is the
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it were. This is the function of th
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