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
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Now, we consider the meaning of bah
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ecause the consciousness of the jī
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cannot have power over things. We a
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we have about the dream world in re
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is a complicated case for investiga
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never pass such a judgment. You are
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are in a particular state, that sta
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But, if you feel that by waking up
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The dream consciousness which is ta
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ecause freewill is only as much rea
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Dreams, therefore, are due to repre
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egarded as pravivikta, sūkṣhma,
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The third foot of the Ātman the th
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ānanda, swallow ānanda, consume
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Causal Condition, known as Īsvara.
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ocean is being described here, the
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of an effect, namely, the plant, an
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Īsvara’s Being. For Him, it is a
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or Destroyer, more than a cause of
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which you have seen, heard, etc.? B
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where existence becomes identical w
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simply are. You have become That, a
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peaceful. But the peace of the Ātm
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seen the Ātman? Can you get the Ā
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THE ĀTMAN AS THE PRANAVAThe Ātman
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the Ātman in the waking state is c
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symbolic, as the comparison of Brah
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Therefore, your generation, your po
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the deep sleep state, even as all o
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elationless. Samviśatyatmanātmān