consciousness, it becomes ātma-sākshātkāra, the realisationof the Ātman. This is what they call Superconsciousness.This is nirvāna, mokṣha, kevalatā - Liberation. This is yourreal nature. This is why you are full of ānanda in sleep. Yougo to the blessedness of eternity and infinity in sleep, butyou are not aware of it.Ānandamayo anandabhuk cetomukhah: What is theinstrument through which you enjoy this ānanda? Not thesenses, not the mind. While there were nineteen mouths foryou in the waking and dreaming states, there are no suchmouths in deep sleep. Here, the mouth is not the mind orthe senses, but consciousness alone is the mouth –cetvmukhah. Consciousness enjoys bliss. Who enjoys bliss?Consciousness alone, is the answer. It is chit thatexperiences ānanda, not the Indriyas or the mānās, thesenses or the mind. In deep sleep there is only ānandaexperienced by chit. You experience satchidānanda, here,Consciousness-Being, as such. But something else happensthere, a very intriguing factor starts working, which coversthe consciousness, and makes you come back to the wakinglife with the same foolishness with which you entered thestate of sleep.This is prājña, the consciousness which is in its ownpristine nature, knowing everything and not beingassociated with anything external. This is the transcendentstate in relation to waking and dreaming, the cause of allexperiences in waking and dreaming, the kārya-avasthā, inrelation to which waking and dreaming are effects, kāryaavasthā.In correspondence with this prājña, or the causalcondition of ānandamayatva of the jīva, there is a Universal90
Causal Condition, known as Īsvara. While the wakingconsciousness, individually, is called Viśva, it is calledtaijasa in dream, and prājña in the deep sleep state.Correspondingly, from the cosmic level, we have Virāt inwaking, Hiraṇyagarbha in dreaming, and Īsvara in deepsleep. While we, ordinarily, hold that the impressions ofwaking create dream and an adjournment of all theactivities of these impressions is sleep, thus deducing dreamfrom waking and sleep from both, in the cosmic level wecannot make such deductions, because a reverse processtakes place there which seems to be a prior condition to theindividual state. Īsvara being the cause of Hiraṇyagarbha,and Hiraṇyagarbha being the cause of Virāt. Therelationship between the individual and the cosmic,between Viśva and Virāt, taijasa and Hiraṇyagarbha, prājñaand Īsvara is one of organic integrality, and a realisation ofthis organic connection of being will land the jīva inĪsvaratva and make it at once omnipresent, omniscient andomnipotent.91
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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
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vai tat. The reconciliation of “t
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yaccānyat trikālātitam tadapyomk
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The ultimate longing of all aspirin
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- Page 47 and 48: Consciousness. A study of conscious
- Page 49 and 50: THE UNIVERSAL VAIŚVĀNARAThis Ātm
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- 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
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- Page 73 and 74: never pass such a judgment. You are
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- Page 103 and 104: where existence becomes identical w
- Page 105 and 106: simply are. You have become That, a
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- Page 111 and 112: THE ĀTMAN AS THE PRANAVAThe Ātman
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