Mandukya_Upanishad

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dream. All this the psychoanalysts of the West do notknow. And, Īsvara’s grace, also, can bring about dreams.God may bless you and give you certain peculiarexperiences in dream. You may ask, “Why should they notcome in waking? Why should the Guru work only indream, and Īsvara’s grace come only in dream?” The reasonis that you oppose their function in waking life, due to theassertions of the ego. You counteract Īsvara’s working andGuru’s blessing by the action of your own egoism. But, indream, the ego subsides, to some extent. You become morenormal, one may say, and you approximate yourself moreto reality, rather than to artificiality, in dream. Thus, it iseasier for these powers to operate in dream than in waking.The opposing will of the ego, which functions in waking,subsides, to a large extent, in dream, and so there is agreater chance provided for the diviner forces to functionin the dreaming condition. The physician puts the patientto sleep first, before the healing process can take place,because the ego opposes interference in the waking life,while there is no such opposition in dream and sleep. Inhypnosis, the patient is put to sleep. The nerves must besoothed; the agitation of the mind should come down; theego should not oppose the healing forces. Dream is helpful,in this way, for the operation of the higher powers comingfrom the Guru, or from Īsvara.Dream, therefore, can have umpteen causes. Whateverthe causes be, dream in the individual is regarded as aneffect of waking, and is often judged as a consequence ofimpressions of waking perception and cognition. The worldof dream being subtle, projected only by the mind, is84
egarded as pravivikta, sūkṣhma, non-physical – this is soboth in the case of taijasa and hiraṇyagarba. Whilehiraṇyagarba has Cosmic Knowledge, the jīva has no suchknowledge, for the reason already explained. Hiraṇyagarbais Īsvara’s form, and taijasa is jīva’s form. Thus is thetwofold mystery which dream bolsters up before us.85
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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,
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THE PRANAVA OR OMKARAThe Vedas, in
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and rūpa, name as well as form. It
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Now, we come from what we call Īsv
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and to achieve this by a direct met
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structure and the glory of Om. With
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desire persisting, it would only po
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magnificence of Om, but how are we
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experience a thrill, as if an elect
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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: Dreams, therefore, are due to repre
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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