PUBLISHERS’ PREFACEThe present publication consists of the lectures, deliveredextempore, by the Swamiji, in the year 1968, on thephilosophy and teachings of the Māndūkya <strong>Upanishad</strong>.The First Section of the discourses expounds the meaningof the great mystical symbol, Om, or Praṇava, as aconnotation as well as denotation of the Absolute.The Second Section explains the nature of the UniversalBeing, Vaiśvānara, or Virāt, as delineated in the <strong>Upanishad</strong>.The Third Section propounds the mystery of Dream andSleep, as also the cosmic counterpart of this state, namely,Hiraṇyagarbha, the Divine Immanent Being.The Fourth Section is an exposition of the profoundsignificance of Sleep in the interpretation of the nature of theSpirit in man.The Fifth Section is centred round the great theme, thenature of Īsvara, the Supreme God of the Universe.The Sixth Section concerns itself with the majesticcharacter of Reality as such, the Absolute, as the TranscendentPresence.The Seventh Section is the concluding summary, devotedto an explanation of the harmony between the constituents ofOm, or Praṇava, and the four states of Consciousness, whichforms the subject of the <strong>Upanishad</strong>.Herein, the students of Philosophy and Spiritual Life willfind presented the quintessence of the acme of thought andexperience reached in ancient times – the <strong>Upanishad</strong>s.—THE DIVINE LIFE SOCIETYShivanandanagar16th November, 1996.
INTRODUCTIONThe theme of the <strong>Mandukya</strong> <strong>Upanishad</strong> is an expositionof the Mystic Syllable, Om, with a view to training the mindin meditation, for the purpose of achieving freedom,gradually, so that the individual soul is attuned to theUltimate Reality.The basis of this meditation is explained in the Vidya(meditation), known as the Vaisvanara Vidya. This is thesecret of the knowledge of the Universal Being, designatedas Vaisvanara. Its simple form of understanding is atransference of human attributes to the Divine Existence,and vice versa. In this meditation, one contemplates theCosmos as one's Body. Just as, for example, when onecontemplates one's individual body, one simultaneouslybecomes conscious of the right eye, the left eye, the righthand, the left hand, the right leg, the left leg, the head, theheart, the stomach, and all the limbs of the body at one andthe same time, and one does not regard the different limbsof the body as distinguished from one another in anymanner, all limbs being only apparently different but reallyconnected to a single personality, so in this meditation, theconsciousness is to be transferred to the Universal Being.Instead of one contemplating oneself as the individualbody, one contemplates oneself as the Universal Body.Instead of the right eye, there is the sun. Instead of the lefteye, there is the moon. Instead of the feet, there is the earth.Instead of the head, there is the heaven, and so on. Thelimbs of the Cosmic Person are identified with cosmicelements, and vice versa, so that there is nothing in thecosmos which does not form an organic part of the Body ofthe Virat, or Vaisvanara. When you see the vast world
- Page 1 and 2: THE MĀNDŪKYAUPANISHADSWAMI KRISHN
- Page 3: CONTENTSPublishers’ Preface ...
- 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 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
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logical discrimination. This is the
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it were. This is the function of th
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world’s existence, not merely a p
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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