superiority regarding the world, the world will behavetowards us in a similar manner, and treat us as servants,kick us now and then, and make us suffer, not merely inthis life, but through a series of lives. This is the samsāra inwhich we are entangled. This is jīva’s bahihprājñata, and itsconsequences.Īsvara’s bahihvprājñata is a liberated state. It is capableof being simultaneously aware of all creation, while we hereare aware of a few things by succession. We cannot thinkeven two things at the same time. How, then, to think of allthings at the same time? While the consciousness of theVirāt is simultaneity of existence – therefore it isOmniscience, sarvajñatva – the jīva’s consciousness issuccessive, operating by jumps from one to another, and soit cannot comprehend all things. It is alpajña, littleknowing.While Virāt is everywhere, sarvāntaryarmin, thejīva is aikadeśika, existing only at one place. We cannotoccupy two seats at the same time, while Īsvara can occupyall seats at the same time. While the Virāt is sarvaśaktiman,All-powerful, Almighty, because of His simultaneousassociation with everything, the jīva is alpaśakti man,impotent, with no power, because he is dissociated fromthings. The power of the Virāt is not due to grasping thingswith His hands, but due to His being immanent in allthings. His knowledge is insight, not perception. Theconsciousness or knowledge of the Virāt is an intuition ofthe whole cosmos, while the consciousness of the jīva in thewaking state in regard to the objects is a sensory perception;it is not an insight. We have no insight into things, and wehave no intuition of objects. Because of that reason, we66
cannot have power over things. We are weak in our wiltand in our body. We desire, but we cannot fulfil our desires,because of this weakness of ours. Our desires are ourweakness; and the Virāt’s strength is His desirelessness. Themore you desire, the weaker do you become; the less youdesire, the stronger you are, so that the highest state ofdesirelessness is the state of the Virāt or Vaiśvānara. It ishere that the jīva transfers itself to Īsvara, and does not longfor things, and so does not hate things. This mantra of theMāndūkya <strong>Upanishad</strong> is a description of the first quarter ofthe Ātman; the first stage of the investigation ofconsciousness in its relation to waking life, bothindividually and cosmically, called respectively, Viśva andVaiśvānara, or jīva and the Virāt.67
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THE MĀNDŪKYAUPANISHADSWAMI KRISHN
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CONTENTSPublishers’ Preface ...
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INTRODUCTIONThe theme of the Manduk
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ceases to agitate the mind any more
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INVOCATION AND VERSESOm! Bhadram ka
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svapna-sthāno’ntaḥ-prajñaḥ
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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 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: ecause the consciousness of the jī
- 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
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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
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