Mandukya_Upanishad

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Māndūka is Māndūkya. The Upanishad or the secretteaching revealed to the sage Māndūka is the MāndūkyaUpanishad. It commences with a solemn declaration:Ōmityetadakṣharamidam sarvam, tasyopavyākhyanam,bhūtam bhavatbhaviṣhyaditi sarvamomkāra eva;yaccānyat trikālātītam tadapyomkāra eva.The Imperishable is OM, and it is ‘all this’. Everythingelse, whatever be of the past, present or future, is like anexposition, explanation or commentary on the meaning ofthis great Truth – the Imperishable Om. Sarvam Omkāraeva: Everything is Om, indeed. This is how the Upanishadbegins. Ōm ityetadakṣharam idam sarvam: All this,whatever is visible, whatever is cognizable, whatever cancome within the purview of sense-perception, inference orverbal testimony, whatever can be comprehended under thesingle term, creation – all this is Om.We have been reciting ‘Om’ many a time, and it is acustom with most of us to greet one another with Om, torecite anything with Om and start japa of any mantra withthe chanting of Om. The implication is that Omcomprehends all things and it makes also a very auspiciousbeginning to everything. OM and Atha are supposed to betwo auspicious terms: ‘Om, Atha; Om, Atha; Om, Atha;Om;’ do we recite daily. In the beginning, Om is supposedto have been the first vibratory sound that emanated as theseed of creation. Om is Praṇava. It is a bīja-mantra for allthe other mantras, whether vaidika or tāntrika. In therecitation of Om we comprehend not merely all meaningbut also all language. All verbal implication as well asobjective reference is included in Om. Om is both nāma16
and rūpa, name as well as form. It is not merely a sound,though it is also a sound, and a very important aspect ofOm that you have to bear in mind is that Om is not merelya chant or a recitation, a word or a part of human languagebut it is something more than all this. It is something whichexists by its own right, something which is usually calledvastu tantra, as distinguished from puruṣha tantra – thatwhich exists not because it has a reference to anything elsebut because it is something by itself. We do not create Omby a chanting of it, but we only produce a vibrationsympathetic with the vibration that is already there by itsown right and which is called Om. Om is a cosmicvibration. It is not a chant made by us, created by us orinitiated by us. Why do we chant Om? To establish aconnection between ourselves and that which exists by itsown right and which manifests itself as a sound-vibrationin the form of Om.The Supreme Absolute is the rūpa (Form) of Om whichis the nāma (Name). As everything in the world isdesignated by a name, we designate Īsvara, God, also, by aname. As we summon into our consciousness a form bycalling out its name, remembering its name, so also wesummon into our consciousness the Being or the Form ofĪsvara, God, by summoning His Name. And just as thename of a particular object is connected with that object bya description of the character of that object, Om also, as theName of Īsvara, describes Īsvara, and by this uniquedescription of it, it enables us to contemplate the form ofĪsvara. A mountain is a name, a river is a name, fire is aname, man is a name, woman is a name, Rāma is a name,17
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 and 12: svapna-sthāno’ntaḥ-prajñaḥ
Page 13 and 14: 8. This identical Ātman, or Self,
Page 15: THE PRANAVA OR OMKARAThe Vedas, in
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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