Mandukya_Upanishad

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6. This is the Lord of All; the Omniscient; the IndwellingController; the Source of All. This is the beginning andend of all beings.nāntaḥ-prajñam, na bahiṣ prajñam, nobhayataḥ-prajñam,na prajnañā-ghanam, na prajñam, nāprajñam;adṛṣtam, avyavahārayam, agrāhyam, alakṣaṇam,acintyam, avyapadeśyam, ekātma-pratyaya-sāram,prapañcopaśamam, śāntam, śivam, advaitam,caturtham manyante, sa ātmā, sa vijñeyaḥ.7. That is known as the fourth quarter: neither inwardturnednor outward-turned consciousness, nor the twotogether; not an indifferentiated mass of consciousness;neither knowing, nor unknowing; invisible, ineffable,intangible, devoid of characteristics, inconceivable,indefinable, its sole essence being the consciousness ofits own Self; the coming to rest of all relative existence;utterly quiet; peaceful; blissful: without a second: this isthe Ātman, the Self; this is to be realised.so’yam ātmādhyakṣaram auṁkaro’dhimātram pādā mātrāmātrāś ca pādā akāra ukāra makāra iti.12
8. This identical Ātman, or Self, in the realm of sound isthe syllable OM, the above described four quarters ofthe Self being identical with the components of thesyllable, and the components of the syllable beingidentical with the four quarters of the Self. Thecomponents of the Syllable are A, U, M.jāgarita-sthāno vaiśvānaro’kāraḥ prathamāmātrā’pter ādimattvād vā’pnoti ha vaisarvān kāmān ādiś ca bhavati ya evaṁ veda.9. Vaiśvānara, whose field is the waking state, is the firstsound, A, because this encompasses all, and because it isthe first. He who knows thus, encompasses all desirableobjects; he becomes the first.svapna-sthānas taijasa ukāro dvitīyāmātrotkarṣāt ubhayatvādvotkarṣati ha vaijñāna-saṁtatiṁ samānaś ca bhavatināsyābrahma-vit-kule bhavati ya evam veda.10. Taijasa, whose field is the dream state, is the secondsound, U, because this is an excellence, and contains thequalities of the other two. He who knows thus, exalts13
Page 1 and 2: THE MĀNDŪKYAUPANISHADSWAMI KRISHN
Page 3 and 4: CONTENTSPublishers’ Preface ...
Page 5 and 6: INTRODUCTIONThe theme of the Manduk
Page 7 and 8: ceases to agitate the mind any more
Page 9 and 10: INVOCATION AND VERSESOm! Bhadram ka
Page 11: svapna-sthāno’ntaḥ-prajñaḥ
Page 15 and 16: THE PRANAVA OR OMKARAThe Vedas, in
Page 17 and 18: and rūpa, name as well as form. It
Page 19 and 20: Now, we come from what we call Īsv
Page 21 and 22: and to achieve this by a direct met
Page 23 and 24: structure and the glory of Om. With
Page 25 and 26: desire persisting, it would only po
Page 27 and 28: magnificence of Om, but how are we
Page 29 and 30: experience a thrill, as if an elect
Page 31 and 32: THE INDIVIDUAL AND THE ABSOLUTEThe
Page 33 and 34: vai tat. The reconciliation of “t
Page 35 and 36: yaccānyat trikālātitam tadapyomk
Page 37 and 38: The ultimate longing of all aspirin
Page 39 and 40: to the realisation of asti-bhāti-p
Page 41 and 42: structural difference is an effect
Page 43 and 44: self is the false self, not the rea
Page 45 and 46: cow, with four feet? The four feet
Page 47 and 48: Consciousness. A study of conscious
Page 49 and 50: THE UNIVERSAL VAIŚVĀNARAThis Ātm
Page 51 and 52: these dealings are with ‘other’
Page 53 and 54: the Virāt, or the Universal Person
Page 55 and 56: logical discrimination. This is the
Page 57 and 58: it were. This is the function of th
Page 59 and 60: world’s existence, not merely a p
Page 61 and 62: subtle body is not visible to us, a
Page 63 and 64:
Now, we consider the meaning of bah
Page 65 and 66:
ecause the consciousness of the jī
Page 67 and 68:
cannot have power over things. We a
Page 69 and 70:
we have about the dream world in re
Page 71 and 72:
is a complicated case for investiga
Page 73 and 74:
never pass such a judgment. You are
Page 75 and 76:
are in a particular state, that sta
Page 77 and 78:
But, if you feel that by waking up
Page 79 and 80:
The dream consciousness which is ta
Page 81 and 82:
ecause freewill is only as much rea
Page 83 and 84:
Dreams, therefore, are due to repre
Page 85 and 86:
egarded as pravivikta, sūkṣhma,
Page 87 and 88:
The third foot of the Ātman the th
Page 89 and 90:
ānanda, swallow ānanda, consume
Page 91 and 92:
Causal Condition, known as Īsvara.
Page 93 and 94:
ocean is being described here, the
Page 95 and 96:
of an effect, namely, the plant, an
Page 97 and 98:
Īsvara’s Being. For Him, it is a
Page 99 and 100:
or Destroyer, more than a cause of
Page 101 and 102:
which you have seen, heard, etc.? B
Page 103 and 104:
where existence becomes identical w
Page 105 and 106:
simply are. You have become That, a
Page 107 and 108:
peaceful. But the peace of the Ātm
Page 109 and 110:
seen the Ātman? Can you get the Ā
Page 111 and 112:
THE ĀTMAN AS THE PRANAVAThe Ātman
Page 113 and 114:
the Ātman in the waking state is c
Page 115 and 116:
symbolic, as the comparison of Brah
Page 117 and 118:
Therefore, your generation, your po
Page 119 and 120:
the deep sleep state, even as all o
Page 121 and 122:
elationless. Samviśatyatmanātmān
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Mandukya_Upanishad

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