Mandukya_Upanishad

More documents

Recommendations

Info

efer to a definition of the Cosmic Self given in one<strong>Upanishad</strong> and the nineteen mouths refer to the functionsof the self in its capacity as an individual, isolated from thecosmos. That the waking consciousness is aware only of theexternal is one aspect of the matter, and this aspect or thisphase of the function of consciousness in the waking lifeapplies equally to the individual and the cosmic, and it is acommon definition both of jīva and Īsvara, with a subtledistinction, of course, which we have to observe betweenthe two. The jīva is conscious of the external, and Īsvara,also, is conscious of the external, but in two different ways.Both are bahihprājña shall come to this point shortly.The Mūndaka <strong>Upanishad</strong> has a beautiful mantra towhich reference is made by the word, saptānga (sevenlimbed):Agnir mūrdhā, cakṣhuṣhī candra-sūryau, diśah śrotre, vākvivṛitāsca vedāh; vāyuh prānah, hṛidayam Viśvamasya,pādbhyām pṛithivī; Eṣha sarva-bhūtāntarātmā.This is the all-pervading paramātman, residing in allbeings: eṣha sarva-bhūtāntarātmā. Who is this Being?Agnir mūrdhā: The shining regions of the heaven may beregarded as His head. The topmost region of creation is Hiscrown. Cakṣhushi candra-sūryau: His eyes are the sun andthe moon. Diśah śrotre: The quarters of the heavens are Hiscars, through which He hears. Vāk vivṛitāsca vedāh: TheVedās are His speech. Vāyuh prānah: His breath is all thisair of the cosmos: Hṛidayam Viśvamasya: The wholeuniverse is His heart. Pādbhyām prithivī: The earthly regionmay be regarded as His feet. This is the Universal Ātman,from the point of view of the waking consciousness. This is52
the Virāt, or the Universal Person, who is sung in thePuruṣha-Sūkta of the Veda. This is the Virāt whom Arjunasaw, as described in the eleventh chapter of the Bhagavad-Gītā. This is the Virāt who was exhibited in the Kauravacourt, by Sri Kriṣhna, when He went for peace-making. Thisis the Virāt which Yaśoda saw in the mouth of the babyKriṣhna. This is the Cosmic Man, nahapuruṣha,purushottama, Virāt-puruṣha. He is also called Vaiśvānara,from the term viśvā-nara. Viśva is the cosmos; nara is man.He is called Vaiśvānara, because He is the Cosmic Man, theonly Man in the whole cosmos. There is only one Man, andHe is this. We are reminded here of the opinion of saintMīrā who is reported to have said that there is only onepuruṣha: There are not many men in this world. There isonly one Man, and this is the Man: He is Vaiśvānara.This is the cosmic description of the Virāt-puruṣha, andthe Virāt is a name that we give to Consciousness asanimating the physical universe. Just as we haveconsciousness animating our physical body, there is aConsciousness animating the physical universe. This vastcosmos; with all its stellar and planetary systems, with all itsmilky ways, with all its space-time and causal laws, is thephysical cosmos, and this is animated by a Consciousness,just as our bodies are animated. This animatingConsciousness is the antaryāmin, so called because of Hisbeing immanent in all things, hidden behind all things,secretly present in everything, whether conscious orunconscious. For this Virāt-puruṣha, there is no differencebetween living being and dead matter. There is no suchthing as inorganic substance and biological stuff, the53
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 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: these dealings are with ‘other’
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
show all

Mandukya_Upanishad

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?