in the present, all that will be in the future, all this is Om,because Om has no past, present and future; the Universalhas no time. What a grand description of Om is given in theMāndūkya <strong>Upanishad</strong>! Whatever is in time, as past, presentand future, is Om. Not merely this; that which is abovetime, also, is Om. Om has a twofold nature, the temporaland the eternal: it is śabda and śabdātita. It is constituted ofA, U, M, representing all creation; but it has also a fourthnature which transcends these distinctions of A, U, M. It iscalled amātra and chaturtha-bhāva: The soundless form ofOm is amātra, the immeasurable, and it is not audible tothe ears. This amātra, or the immeasurable, eternal natureof Om is not a sound or even a mere vibration, but it is justexistence, pure and simple, known as satchidānandasvarūpa– Existence-Consciousness-Bliss.That which is past, present and future is the temporalcomprehension of the gamut of Om, and that whichtranscends time is the eternal nature of Om. To give theanalogy of the river and the ocean: the river is the temporalform, the ocean is the permanent form. There is a nameand a form for the river, but there is no such name andform of the river in the ocean, as all rivers become one inthe ocean. In the temporal form, Om may be said todesignate all that is existent in creation; in its eternal form itcannot be said to constitute any kind of particular form, butit is formless, durationless and spaceless. Om, therefore, isname and form; form and the formless; vibration andConsciousness; creation and satchidānanda. All this is Om.How to chant Om? This doubt may arise in your mind.We have tried to understand something about the26
magnificence of Om, but how are we to recite Om? Are weto think anything when we recite Om? The usual procedureprescribed is that the recitation of Om should neither betoo short nor too long. There is a short, middling andelongated pronunciation, no doubt, but for all practicalpurposes of meditation, I would suggest that you may taketo the middling duration of the recitation of Om. There iswhat is called a mātrā or a measure, and you may regardone mātrā as the time taken by the fist of the hand to goround your knee, in leisure, neither too fast nor too slow,and to snap the fingers. Take your hand once round yourknee. This is the time taken for the measure called onemātrā. Bring the hand round your knee once and make asnap of your fingers. How much time have you taken? Thisis one mātrā. Bring it twice, these are two mātrās; bring itthrice, these are three mātrās. Now, when it is once, it is ashort mātrā. When it is twice, it is a middling mātrā. Whenit is thrice, it is the elongated mātrā. You may choosewhichever mātrā is convenient to you. There is nocompulsion as to the measure. Whichever is convenient,practicable and agreeable to your temperament andcapacity may be chosen by you as the required mātrā forthe recitation of Om.What have you to think when you recite Om? You arethe ocean, and all the rivers of objects enter you. Rememberthe śloka of the Gītā: āpūryamanam acalapratishtham... etc.You are the ocean into which all the rivers of objects rush.There are, then, no rivers, no objects, you are the ocean.Imagine your feeling at that time, a feeling that I cannotdescribe. Each one of you should feel it for himself or27
- 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 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: desire persisting, it would only po
- 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