Mandukya Upanishad

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Verse 1

 

 

aomityetadakṣaramidam sarvam, tasyopavyākhyānam,

bhūtam bhavatbhaviṣyaditi sarvamomkāra eva;

yaccānyat trikālātītam tadapyomkāra eva.

 

 

The previously mentioned syllable om - aomityetadakṣara is everything idam sarvam.

It is explained as follows: the past, present, and future, (the whole description of the material worlds) - tasyopavyākhyānam bhūtam bhavatbhaviṣyaditi

is verily this om sarvamomkāra eva.

Whatever -yad is different - anya of these three states of time trikālātītam,

that too, is certainly the syllable om tad api eva omkāra.

 

The verse states the advaita everything is the syllable om, with a idea of dvaita vada.

In the next verse is spoken of that which is different yad anya. (There is a difference in the energy "itself").

 

Verse 2

 

 

sarvam hyeted brahmāyamātmā brahma

so’yamātmā catuṣyāt.

 

All these souls are the very sarvam hyetad ayamātmā energy of the Lord - brahma.

This soul (as generic notion) so’yamātmā (which is) the energy of the Lord -brahma is in four (states of existence) –catuṣyāt

 

Verse 3

 

 

jāgaritasthāno bahihprajñah saptāGga

ekonavimśatimukhah sthūlabhug vaiśvānarah

prathamah pādah.

 

(The soul’s) first category (state) prathama pāda is the external consciousness –bahi prajña

in the waking state – jāgarita sthāna well common to all people -vaiśvānarah

as the enjoyer of gross elements sthūlabhug

with seven limbs and nineteen mouths saptāngaekonavimśatimukhah

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Verse 4

 

 

svapnasthāno'ntah-prajñah saptāGga ekonavimsatimukhah

praviviktabhuk taijaso dvītyah pādah

 

The second category (state) dvītyah pādah is the internal consciousness- antah prajña

in the lightning state dream svapnāsthano taijasa

originated in enjoying pravivikta bhuk

with seven limbs and nineteen mouths saptānga ekonavimśatimukhah .

 

In this connection it is said in BRhad-AraNyaka UpaniSad 4.3.18:

 

tad yathA mahA-matsya ubhe kUle ‘nusaJcarati

pUrvaN cAparaJ caivam evAyaM puruSa etAv ubhAv antAv

anusaJcarati svapnAntaJ ca buddhANtaJ ca

 

Just as a large fish tad yatha mahA-matsya moves to anusaJcarati both banks (of a river) - ubhe kUle,

so the enjoying soul evAyaM puruSa, previously situated pUrvaN behind aparaJ (in the body of the Lord)

certainly comes near caivam etAv to the boundary between the two (worlds- material and spiritual) antav ubhAv – represented by the water of creation and destruction –karana jala – causal ocean ,

wandering between anusaJcarati, the boundary of dream svapnAntaJ and the boundary of wakefulness buddhANtaJ.

 

BRhad-AraNyaka UpaniSad (4.3.9)

 

tasya vA etasya puruSasya dve eva sthAne /

bhavata idaN ca paraloka-sthAnaN ca

sandhyaM tRtIyaM svapna-sthAnaM /

tasmin sandhye sthAne tiSThan ete ubhe

sthAne pazyatIdaN ca paraloka-sthAnaN ca

 

There are certainly two positions dwe eva sthAne which the enjoying soul attains etasya puruSasya bhavata

this (material world) -idaN, and the spiritual location ca paraloka-sthAnaN. There is a third position tRtIyaM, which is a dream condition svapna-sthAna, and is the juncture - between the other two sandhyaM. Residing tiSThan in that place tasmin sthAne where they (the two worlds) meet sandhye, he sees both ete pazyati ubhe this jaDa-jagat idan and the spiritual abode paraloka-sthAnaN.

 

 

 

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Verse 5

 

 

yatra supto na kaJcana kāmam kāmayate;

na kaJcana svapnam paśyati tat sushuptam.

sushuptasthāna ekībhūtah prajñānaghana evānandamayo

hyānandabhuk cetomukhah prājñas-tritīyah pādah

 

The third category (state) (of the soul) is the uninterrupted consciousness tritīyah pādah prajñāna-ghana

where one sees (experience) that deep sleep yatra paśyati tat sushuptam

in sleeping without any desires or hankering supto na kaJcana kāman kāmayate without any dreams - na kaJcana svapnam .

Situated in deep sleep sushhuptasthāna in one being (with the Lord) ekibhūtah

made only of bliss – evanandamayo one enjoys this bliss – hyānandabhuk

gratifying the mouth of consciousness - cetomukhah prājñas.

 

This is the state of being merged in the body of the Lord.

 

One`s interpretation might be that during one’s so called deep sleep in this world, one goes in the body of the Lord in the spiritual world, and one becomes one with the Lord ekibhūtah and enjoys ananda hyānandabhuk.

 

In my opinion this is very improbable, as long as no badha-jiva has any idea of this blissful state ananda one should have already experienced as uninterrupted consciousness prajñāna-ghan, when one goes in deep sleep without dreams or desires.

 

In my opinion this uninterrupted consciousness is the state of deep sleep, when one is immersed in the body of the Lord, after the destruction of the material world, if one doesn’t get liberated and got no access in the spiritual world. As long as one has not attained mukti, before the destruction of the material world one goes in deep sleep in the body of the Lord, and by the next creation is delivered again in the material world to resume his activities and satisfy his desires, he didn’t satisfied in the previous creation.

 

I personally don’t know anybody that may pretend, he experienced the spiritual bliss ananda, the union with (merging in) the body of the Lord during his deep sleep in this world.

We must take into consideration that such ananda is incredible more pleasurable than the climax tasted in the sexual intercourse.

 

We may connect this verse with 7.9.32 of Bhagavat Puran, where Prhalad address the Lord Nrisimha -deva.

 

nyasyedam ātmani jagad vilayāmbu-madhye

śeṣetmanā nija-sukhānubhavo nirīhaḥ

yogena mīlitadṛgātmanipīta-nidras

turye sthito na tu tamo na guṇāḿś ca yuńkṣe

 

With eyes half closed - mīlitadṛg absorbed in Yourself -ātmanipīta

situated in the transcendental sleeping like state of contemplation –yoga nidra turye sthito

but not in the darkness of the material modes of nature na tu tamo guṇā

you linked with the (water of) dissolution – yuńkṣe

the sleeping and inactive souls in yourself śeṣetmanā nija nirīha

(which) experienced happiness (of spiritual bliss) sukhānubhavo

throwing these souls nyasyedam ātmani

in the midst (of the waters) of dissolution (and creation) of the universe - jagad vilayāmbu-madhye

 

The verse describes the state of being merged in the body of the Lord.

 

Verse 6

 

 

eṣa sarveśvara eṣha sarvajña eṣo'ntaryāmyeṣa

yonih sarvasya prabhavāpyayau hi bhūtānaM.

This is the Lord of all; the omniscient; the Indwelling Controller (the Supersoul); the source of all. This is the beginning and end of all beings.

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Verse 7

 

 

yah. nāntah-prajñam, na bahiprajñam, no'bhayatah-prajñam na

prajñānaghanam, na prajñaM, nāprajñaM

adriṣhtamavyavahāryam agrahyamalakṣanam-acintyam

avyapadeśyam-ekātmapratyayasāram prapaJcopaśam

śāntam, śivam-advaitam caturtham

manyante, sa ātmā sa vijñe

 

The fourth (state) is the endless consciousness caturtham na-antah-prajñam

known as the soul (in himself) manyante sa ātmā,

Invisible, ineffable, beyond the grasp of direct perception (being) devoid (of material) characteristicsinconceivable adriṣhtam-avyavahāryam-agrahyam-alakshanam acintyam

Indefinable, whose essence is the soul alone – avyapadeśyam-ekātmapratyaya sāram

ceasing material existence, peaceful, blissful, non-dual - prapaJca upaśam śāntam, śivam-advaitam

(and) this should be realized, sa vijñeyah

not the internal consciousness, not the external consciousness - na bahiprajñam, no'bhayatah-prajñam

not the uninterrupted consciousness – na prajñanaghanam

not consciousness not no-consciousness - na prajñam, na-aprajñam.

 

This is the state one should realized, not the other three, one may be caught in.<m:defjc m:val="centerGroup">

 

</m:defjc>In this connection Shuka Gosvami said in Bhagavat Puran 2.10.6 :

 

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muktir hitvānyathā rūpaḿ sva-rūpeṇa vyavasthitiḥ

Lying down (in karana jala- Causal Ocean) asyānuśayanam after the (cyclic) annihilation (of the material world)- nirodha asyānuśayanam

the souls along with the (material) energy are liberated -ātmanaḥsahaśaktibhiḥ muktir.

Giving up his other form –hitva anyathā rūpaḿ (the soul) is firmly situated-vyavasthitiḥ in his own (true) form - sva-rūpeṇa

In my opinion this is the fourth state of the souls, the full state of the soul , that can be attained when one attains one's spiritual form.

<m:defjc m:val="centerGroup"> In the third state </m:defjc>prajñāna-ghana<m:defjc m:val="centerGroup"> the soul merge in the body of the Lord, but in the full fourth state </m:defjc>na-antah-prajñam <m:defjc m:val="centerGroup"> the soul is in his own form </m:defjc>sva-rūpeṇa.

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Verse 8

 

 

 

so'yamātmā-adhyakṣaram-omkāro'dhimātram pādā mātrā,

mātrāsca pādā akāra ukāro makāra iti

This, soul – sah ātmā, which is beyond all syllables (cannot be described in material words) – yam adhy aksaram

is the sacred sylable - omkara, above all elements adhi mātram the full measure of all states – pādā mātrā

and this full measure is present thus (not full but in parts) mātrāsca pādā iti

the syllable a, the syllable u (and) the syllable m -akāra ukāro makāra

 

[niaz 0]

very nice tropic.......