Mandukya_Upanishad

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Power, which is Īsvara’s śakti, works a miracle through asiddha-puruṣha or a jīvanmukta, which anyone of us canbe, may be, any day. If we become instruments in the handsof Īsvara, that would be our blessedness; and when webecome real instruments in the hands of the UniversalPower, we become God-realised souls. We becomedivinities walking on this earth. We become tīrthas, or holywaters, ourselves, and this is mokṣha from samsāra,liberation from bondage, which is attained by a simplemethod, according to the Māndūkya <strong>Upanishad</strong> – a correctrecitation of Om or Praṇava, with contemplation on itsUniversal Form which is Īsvara, or Brahman.30
THE INDIVIDUAL AND THE ABSOLUTEThe first mantra of the Māndūkya <strong>Upanishad</strong> describesthe nature of Omkāra and its connotation in relation to thewhole universe. Now, it also denotes some object, as waspointed out earlier. It is a Universal Name which refers to aUniversal Form in such a manner that the Name and theForm coalesce to constitute one Being. As the Name isUniversal and the Form also is Universal, they havenaturally to blend into a single existence, because we cannothave two Universals standing apart from each other. Thereis, therefore, the Universal Name coalescing with theUniversal Form; nāmā and rūpa become one in thisexperience-whole. That experience is neither nāmā norrūpa, by itself. It is both, and yet neither. God is not merelya form denoted by a name, nor is He an object that can bedescribed by any person. As all persons are included withinthe body of God, there is no naming God by any otherentity outside it. Hence, in a sense, we may say that God isnameless. Who can call Him by a name? Where is thatperson who can call Him by a name! As there is, therefore,essentially, no name, in the ordinary sense of the term, thatcan designate God, He cannot also be regarded as a rūpa ora form which corresponds to a nāmā or a name. There is anindescribable something which is designated ultimately byOmkāra or Praṇava, and, being indescribable, it isvisualised by a name that conveys the best of possiblemeanings. Though it may itself have no name, and itcannot also be said to have any particular form, we, as jīvas,individuals here on earth, cannot envisage it in thattranscendent nature. We have to conceive it in our minds
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 and 26: desire persisting, it would only po
Page 27 and 28: magnificence of Om, but how are we
Page 29: experience a thrill, as if an elect
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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