MANDUKYA UPANISHAD

M¡³±¥KYA

UPANI½AD

by

Dr. Paul YF Loke

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Contents

Page 1.

Int Introdu roduct ctio ion n

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Mantra 1 ........... ................ .......... ........... ............ ........... .......... .......... ........ ... 1

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Mantra 2 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 3 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 4 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 5 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 6 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 7 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 8 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 9 ............ .................. ............ ............ ............ ............ ............ ............ ......

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Mantra 10 ............ .................. ........... .......... .......... ........... ........... .......... ........ ...

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Mantra 11 ............ .................. ........... .......... .......... ........... ........... .......... ........ ...

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Mantra 13 ............ .................. ........... .......... .......... ........... ........... .......... ........ ...

















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Introduction

According to tradition, the M¢´²¦kya Upani¾ad 1 – a great work expounding the quintessence of Advaitic thoughts – was revealed to Varuna 2 who was said to have assumed the form of a frog ( M¢´²uka ) to felicitate Lord N¢r¢y¢á . Indeed, its inclusion as one of the principal Upani¾ads is a testament to its significance. Furthermore, not only is this short work of twelve cryptic mantras commented upon by eminent teachers 3 , such as ¹a´kara, Madhva,etc., its importance for the realization of the highest truth is eulogized in the Muktik¢-Upani¾ad , wherein it is declared that ‘The M¢´²¦kya alone is sufficient for the final release of those who seek liberation….’4 In his commentary on the Upani¾ad ( as as part of the Ma´²¦kya-k¢rik¢ , a gloss by Gau²ap¢da), Sankara points out before commencing on the commentary proper that the benefit to be derived by the study of the M¢´²¦kya Upani¾ad is to gain the direct experience (anubhava ) of non-duality. In other words, advaita-bhava, which in essence is nothing but the falsification of phenomenal existence characterized by the matrix of pluralistic relations. In the words of the Upani¾ad, this negation of the world of names and forms is 1 2 3

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One of the Upani¾ads of the Atharvanaveda. Varuá is the deity who presides over water. Upani¾ad-brahma-yogin who wrote commentaries on 108 Upani¾ads, described describe d the M¢´²¦kya Upani¾ad as "the essence of all the Upani¾ads' (sarva- VedanÃta-saristha). Muktik¢ Upani¾ad 1, 26-29

















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called prapa®ca-upaºamam. 5 With all the adventitious attributes6 (adhy¢ropa ), ), such as the three bodies7 sublated ( apav¢da ), ), the ultimate ground of pure consciousness(svar¦pa-caitanya ), ), bereft of all illusory superimpositions, shines forth in its full effulgence. This change in vision, from the many (a distinct feature of empirical life or vyavah¢rika ) to the One ( p¢ram¢rthika p¢ram¢rthika ) can only be realized through the knowledge of Brahman revealed in the sacred texts of the Upani¾ads. It is similar to the restoration to health of a sick person through the ministration of appropriate medication. The holy scripture is likened to the medication which relieves the person of the affliction. And in the spiritual context, the affliction is avidy¢ or (ignorance), with the only difference in that through knowledge of the Upani¾ads the relief is permanent. With ignorance removed, the reality falsely imputed to the world is abrogated and the person is restored to his original nature; regaining the oneness with the Self which was never really lost. As will be seen, the role of the M¢´²¦kya Upani¾ad in this regard is unique compared to the other scriptural texts. The twelve mantras of the M¢´²¦kya Upani¾ad are strung together breathe life to the most sublime and timeless timele ss truth enunciated by the rsis of yore. The Upani¾ad can be 5

See mantra 7. 6 Provisionally accepted as real from the standpoint of relativity. 7 These are the gross body (sth¦la-ºar¤ra), the subtle body(s¦k¾maºar¤ra) and the causal body(k¢raá-ºar¤ra). body(k¢raá-ºar¤ra). They are in turn made from five interdependent sheaths sheaths (koºas), namely, the physical sheath(annamaya-koºa), the vital-air sheath(pr¢ámaya-koºa), the mental sheath (manomayakoºa), the intellectual sheath (vijna®¢maya-koºa) and the blissful sheath(¢nandamaya-koºa).

















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broadly looked at as two sections. The first seven mantras are structured to give a comprehensive examination of the totality of human experience. It is the undeniable experience of every person that temporal life is characterized by the everchanging states of waking, dream and sleep. However, one who is more sensitive would be alert to the presence of some som e underlying principle which enables the cognition of changes not only within the waking state (the flux of thoughts and events), but also changes from one state to another. And for this awareness of falling asleep from the waking state and then drifting into dream or emerging from sleep to wakefulness, there must necessarily be a sentient principle that is ever present and permeating all these states. It could well have been based on such empirical observations that prompted the rsis to develop a framework closely reflecting the conditions of human life, integrating the varied experiences on the phenomenal plane with the unitary reality subsisting in them. The result is a theory positing four pad¢s (quarters or aspects) of the Self ( ¡tm¢ )8 Just as the illusory 8

It is worth noting that some semblance of a four-p¢da theory of the Self was already in currency at the time of the §g-veda. In the tenth mandala, it is stated, ‘Thus is his greatness. grea tness. But Pura¾a(synonymous Pura¾a(synonymous with the Self) is even greater. All things are one-fourth of him; the immortals in heaven are the three quarter.’ And in the Maitri Upani¾ad, one finds a further development of this doctrine but not in the sophisticated form so clearly and congently expounded in the M¢´²¦kya Upani¾ad. The text found in the final verse (7.11) of the Maitri Upani¾ad reads, "He who sees with the eye (i.e. the Self in the waking state), who moves in dream (i.e. the Self in the dream state), who is in deep sleep (i.e. the Self in the state of deep sleep), and he who is beyond deep sleep (i.e. Tur¤ya or the Fourth), these are a person's four distinct conditions. Of these, the Fourth is greater than the rest'.

















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snake which makes its appearance when the asÁ r aya (substratum) of the rope is not known, the pad¢s are in fact errors in perception arising when the ultimate ground of one’s being is not realized. Therefore, with the displacement of the spurious names and forms which condition and differentiate the world into categories 9 , such as macro (the total environment), environment), micro (the individual), individual), gross (the waking state), subtle (the dream state) and causal (the deep sleep-state), all that remains is the unconditioned Self alone, Turiya or the Fourth in the words of the Upani¾ad . What comes and goes cannot be real. Truth Truth or reality, on the other other hand , can never be conditioned or negated. And the message of the M¢´²¦kya is clear: go beyond the ephemeral and abide in the ever-existent ¡tm¢ and everything will be known since the Self is verily Brahman (Ayam ¡tm¢ Brahma 10). All it takes is a change in vision. But this change is much more than just a superficial endorsement or a mere intellectual understanding of the Upani¾adic truth. To see unity in the manifoldness entails a fundamental overhaul of all the cherished values and beliefs of the person, acquired not only in the present life, but from countless previous births. Indeed, it goes far beyond the intellect. Hence, for ignorance (avidy¢ ) to be annihilated, the knowledge ( vidy¢ ) has to be internalized, becoming one’s very nature. The second section, like the seven mantras of the first, also addresses the same subject – realization of the Self, the highest goal ( puru¾¢rtha puru¾¢rtha ) of man – but from a different 9

All these are mere notions having no substantiality of their own. Their relative existence is borrowed from the ground upon which they appear. 10 M¢´²¦kya Upani¾ad Upani¾ad mantra 2. One of the major texts of the Upani¾ads (mah¢vakyas). (mah¢vakyas).



















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perspective. Here the sacred symbol of Om 11 is introduced and examined. The significance of Om , as the basis of all sounds/ words and therefore all objects, was pointed out in the first mantra of the present Upani¾ad . ‘Aum it¤ Brahma (Aum is Brahman), Aum itidamsarvam (Aum is this all i.e. the universe)’,12 declares the Taittir¤ya Upani¾ad when it was dwelling upon the contemplation on the Praáva. And given the affirmation of the non-difference of ¡tm¢ and Brahman as expounded in the second mantra , Om verily is ¡tm¢ too. Once this ¡tm¢ -Brahman equation has been established, the remaining mantras , particularly the eighth to the eleventh, take the s¢dhaka on a different path. It is recognized that not everyone will take to the discriminative enquiry of the first section. Indeed, for those who have pure minds and keen intellect, the first seven mantras are sufficient in themselves to bring about realization of the highest truth. It is,however, important to point out here that in order to have the knowledge arising from the Upani¾ads , which is indirect and mediate in nature, to do its work of eradicating ignorance and bringing about the direct and immediate experience of Brahman, the seeker must be equipped with what is known as the s¢dhana-catustaya . These are the four prerequisites of discrimination between the real (or eternal) and the unreal (or transient), i.e. nityanityavastuviveka , detachment (ih¢mutr¢rthabhoga ) , a group of six disciplines ( ºam¢disampat ) vir¢ga ), comprising control of the senses, renunciation, etc., and the intense desire for liberation ( mumuk¾utva ). ). Indeed, the 11

Om first occurs in the Taittir¤ya Sa¼hit¢ of the Black Yajur Veda, 111.2.9.6 where it is called Praáva.

















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scripture is but one of two wings. The s¢dhana-catustaya, necessary for a pure, focused and discerning mind, is the other. And in the absence of either, the flight to be freed of the shackles of ignorance, which keep one mired in the thick of worldly life, can never take off. For those who may not have the mental purity or penchant for philosophical reflection, the meditation on Om (O¼k¢ra-up¢san¢ ) is presented here as an alternative. A person who is not accustomed to an introspective life would find the provision of a fixed locus, in the symbol of Om , on which the mind can direct its thoughts more amenable and easier to handle. But even with this approach, the Upani¾ad has made a provision for knowledge-based enquiry, since knowledge is ultimately the only antidote to ignorance. This point, that the meditation on the symbol Om as Brahman does not vouchsafe the direct experience of Brahman, is reiterated by ¹a´kara in his commentary on the Brahma-s¦tra , where the attainment from O¼k¢ra meditation is seen as only a stage in one’s journey towards final release 13. In the M¢´²¦kya Upani¾ad ,

O¼k¢ra is presented as suitable for both meditation (up¢san¢ ) as well as knowledge-based enquiry( j®¢na ). In j®¢na ). the former, the sound components ( m¢tr¢s ) of of Om (‘ak¢ra , ‘uk¢ra ’ and ‘mak¢ra ’) ’) are meditated upon as identical with the aspects( p¢das p¢das ) of the Self ( Vaiºv¢nara, Taijasa and ). In the ninth mantra (the first of three mantras given Pr¢j®a ). to O¼k¢ra-up¢san¢ ) for instance, the s¢dhaka is asked to meditate on the ‘ak¢ra ’ component of the Om upon upon which is superimposed Vaiºv¢nara , the Self in the waking state. In other words, visualizing the entire gross world while maintaining one’s thoughts on the locus of ‘ ak¢ra ’. ’. The

















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certain common features. ‘Ak¢ra ’ is said to be identical with

Vaiºv¢nara because they share the traits of being the first as well as being all-pervasive. Notwithstanding, the attainment a ttainment of worldly gains, which are the primary benefits of any meditation, it is envisioned by the Upani¾ad that over time the practice would bring about a positive change in the individual, rendering the s¢dhaka fit in terms of mental purity and discriminative power for taking up the higher endeavour of contemplating on the soundless Om (am¢tr¢) , where all the m¢tr¢s (and the states of consciousness, namely waking, dream and sleep) have resolved. Here there is no constant cogitation on a single notion superimposed on the given locus. Instead, the mind is made to abide in the silence which is clearly understood to be the substratum supporting and permeating the entire illusory phenomenal existence. Therefore, unlike effort-based meditation, what is recommended in the twelve and final mantra of the Upani¾ad is the natural abidance 1 4 in the pure underlying 13

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The text reads, "The result vouchsafed for one meditating on Brahman with the help of Om, as constituted by three letters, is the attainment of the world of Brahman, and an d the emergence subsequently of complete realization by stages. In this way this is meant for leading to emancipation by stages, so that there is nothing faulty'. (Brahma-s¦tra 1.3.13) The world of Brahman belongs to the realm of the conditioned i.e. the Lower Brahman. In relation to this, the pure unconditioned Brahman is termed Higher Brahman. This abidance once established is an all-expansive unitary experience and it is verily Turiya. Cognitions and thoughts appear but there is no more than the mere witness of their rising and passing. In the absence of judgement, the Brahmavid does not react and even when he acts it is never out of

















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consciousness which comes with knowledge and understanding. This contemplation on one’s true nature is what is meant by nididhy¢sana 15 It is beyond any doubt that the M¢´²¦kya Upani¾ad is an exceptional work containing the highest teachings of the Advaitic tradition and presented in a systematic, logical and concise manner. Therefore, for the suitably qualified seeker who has the fervent aspiration to ‘leap-frog’, as it were, from the hollow relative existence of mundane living to the unconditioned plenitude of the absolute, the Upani¾ad is an indispensable companion. Indeed, when welded in the hands of a teacher who truly knows, it is a lethal instrument assured of severing ‘the knot of the heart and dispelling all doubts’16 and giving one the vision where ‘there is no cessation of the seeing of the seer’17 15

As part of the upadeºa(teaching) to his wife Maitreyi, who wanted to know the way to immortality, Yajnavalkya empathically points out that, The Self should be seen or realized (dra¾°avyaª), heard of (ºrotavyo), reflected on (mantavyo) and contemplated upon (nididhy¢sitavyaª). B¨hadaranyaka Upani¾ad (BU) 2.4.5 16 Mu´²aka Upani¾ad 2.2.9 17 BU 4.3.23

















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Mantra 1

ìpu {X"OY"u O"Qb"Z{X"Qk {X"OY"u O"Qb"Z{X"Qk _"\"| O"_Y"pu T"\Y"pAY"pS"z O"_Y"pu T"\Y"pAY"pS"z W"t O"z W"\"¬{\"^Y"Qo ò{O" _"\"ê X"pu _"\"ê X"pu Š> Š> pZ ï\" $ Y"‚"pSY"[Oe"@¡p“pO"rO"z O"QTY"pu Š> O"QTY"pu Š> pZ ï\" $$ om

ityetad

ak¾aram

idaï

sarvaï

tasyopavy¢khy¢na¼ bh¦taï bhavad bhavi¾yad it¤ sarvam o¬k¢ra eva/ yacc¢nyat trik¢l¢titaï tadapyo¬k¢ra eva. om it¤ - Om etat ak¾aram - this word/syllable ida¼ sarva¼ - (is) all this ’) tasya -it (i.e. the word ‘ Om ’) upavy¢khy¢na¼ - a clear exposition bh¦ta¼ - the past bhavat - the present bhavi¾yat - the future it¤ sarvam - all that o¬k¢ra eva - is Omk¢ra only trik¢l¢tita¼ - three periods of time cu tad anyat - and anything else tat - that api - also o¬k¢rah eva - (is) omk¢ra only The syllable Om is all this. A clear exposition of it (Om ) (now follows). All that (which is) the past, the present and the future is o¼k¢ra only. And anything else (beyond)



















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Commentary The entire vocabulary of every language, including all vowels and consonants, is contained in the syllable Om . In other words, whatever is said i.e. the entire world of words or ºabda-prapa®ca is verily Om . When a word is articulated, one has first to open the mouth, and this, according to the ). mantra , is identical to the first m¢tr¢ (sound) ‘a’(ak¢ra ). After the word is verbalized, the mouth naturally comes to a close, and this corresponds to the third m¢tr¢ ‘m’ (mak¢ra ). ). In between the two movements i.e. when the mouth is momentarily opened, the sound is said to be ‘u’ ( uk¢ra ), ), the second m¢tr¢ of Om . It is common knowledge that every word denotes an object or a state of mind. A word and what it refers to (or its meaning) is determined by convention. So, when one says ‘pencil’, there is an object – an instrument made of graphite for writing – which corresponds to it and every English speaking person knows what is referred to by the word. It is clear, therefore from the above analysis that in



















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essentially a word-based activity. To reiterate the allencompassing nature of Om , the mantra ends with the declaration that what is beyond time is also verily Om . In short, Om is is everything, representing all that which is within time i.e. the temporal world, and also a lso that which is beyond

which is essentially an instant in empirical life defined by the immediate cognition or perception by a subject of an object. In other words, it is only with reference to a specific cognition, and in particular the inseparable connection between the name (a mental notion based on consensus) and the object (a sensorymental construct) it refers to, that that the present moment is said to be experienced. This instant, however, is not a point because as the temporal locus, where the past and the future meet, it is impossible to determine where one ends and the other begins. Indeed, can anyone even imagine when time began or rationally speculate when it will end? Given the absence of clearly distinguishable segments or periods, one cannot truly speak of the three divisions of time (past, present and future) as is commonly understood. In the final analysis, one has to concede that time is only an idea, a relative notion dependent on the body and the mind, which wh ich man finds useful



















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time i.e. the trans-temporal absolute or Brahman. Om , therefore, is the means to both Saguá – Brahman i.e. the Lower Brahman endowed with attributes and Nirguá – Brahman, the attributeless Higher Brahman2 . For most people, meditation ( up¢san¢ )3 on Om, which leads to the attainment of the Lower Brahman , is recommended. However, for those who are more spiritually mature, with sufficient mental purity and discrimination, inquiry into Om alone i.e. O¼k¢ra-vicara 4 takes one to the ultimate reality. 2

3 4

The ultimate ground or Brahman is non-dual, all pervasive and free from any parts or distinctions. Therefore, the bifurcation into a "lower' and a "higher' is only a concession made when the focus is turned towards empirical existence, which is governed by the limitations of time, space and causation. In other words, it is to account for creation that the Lower Brahman with attributes of omnipotence, etc., assumes importance. See mantras 9, 10 and 11 for details. O¼k¢ra-vicara is a knowledge-based approach where the spiritual significance of Om is enquired into. It takes the form of merging the m¢tr¢s of Om together with the p¢das



















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Mantra 2

_"\"êkåu kåu O"QoV"ø Ï" O"QoV"ø Ï" ìY"X"pOX"p V"ø Ï" Ï" _"pu &Y"X"pOX"p &Y"X"pOX"p E"O"s ^T"pO"o$ E"O"s ^T"pO"o$ sarvagï hyetad brahma ayam ¢tm¢ brahma so' yam ¢tm¢ catu¾p¢t sarva¼ etat – All this hi brahma – (is) indeed Brahman ayam ¢tm¢ brahma – This ¡tm¢ (Self) is Brahman saª ayam ¢tm¢ – This ¡tm¢ (Self) catu¾p¢t – has four quarters or states All this is indeed Brahman. This ¡tm¢ is Brahman. This ¡tm¢ has four quarters. Commentary Although the two words ‘world’(referred to by ‘All this’ or sarva¼ etat ), ), and ‘Brahman’ are different, there is identity between them. And this oneness is revealed through sublation, or what is technically known as badhayams ublated s¢m¢n¢dhikaraýa 1 . The world which is unreal, is sublated to reveal the ever-existent ground, namely Brahman, in the



















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internal world of the mind), this can be realized through an analysis of, or inquiry into, Brahman. The logical question which follows is, ‘What is Brahman? ’And the mantra goes on to categorically affirm ‘This ¡tm¢ is Brahman’. Unlike ‘world’ and ‘Brahman’, which are of different ontological status (the former being of the nature of insentience and the latter pure sentience), ¡tm¢ and Brahman are identical in nature (sam¢na-svar¦pa ) and therefore have the same ontological status (sam¢na-satt¢ ). ). In other words, both the terms ‘¡tm¢ ’ and “Brahman’ refer to the absolute reality, beyond words and conceptualization, from which both the macro up¢dhis (limiting adjuncts responsible for the appearance of the three states of waking, dream, and sleep) and the micro up¢dhis ( which define the waker, dreamer, and sleeper) ‘borrow’ their existence. Given this oneness in the primary sense of the words, the full import and significance of the very important Upani¾adic declaration ‘Ayam ¡tm¢ Brahma ¡tm¢ Brahma (This Self is Brahman)’, one of the





















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Since Brahman is everything and is verily ¡tm¢ , it logically follows that everything can be known through

¡tm¢, and specifically through enquiry into it i.e. ¡tm¢vicara (Self-enquiry). In other words, to know the truth of everything, one has to delve into, and realize the true nature of one’s being, the ever-existent Self. The Self is non-dual, free from divisions and attributes. It is therefore beyond conceptualization and description. However, for the purpose of analysis and understanding, the Self is presented as having four aspects (p¢das ). ). Each aspect has its own set of up¢dhis (conditioning adjuncts of name and form or n¢ma-r¦pa ), ), which ultimately do not have any substantiality. When the





















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apparent phenomenon given to experience but ultimately unreal. The fourth aspect (called, Tur¤ya ), ), however, is completely devoid of any names and forms, either gross, subtle or latent. In the absence of differentiation which characterizes the three other states, Tur¤ya is of the nature of pure consciousness. These four aspects of ¡tm¢ , unlike the four legs of a cow which are unrelated to each other, are seamlessly related like the four quarters of a ‘ k¢r¾¢paá ’ coin. As a matter of speech, it can be said that the ‘k¢rs¢paá ’ is the composite of merging the quarter in the half, the half in the three-quarter and finally the three-quarter in the one whole coin. In the same way, although the Self-in-itself is an





















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(a j¤van-mukta ) is totally free. That beyond is called the Fourth. The Fourth is a mere number (and not a state) used in the context of the first three aspects ( pad¢s pad¢s ) to indicate the pure experience upon which they appear. From the above discussion, it becomes clear that the term p¢da ‘p¢da ’ is used both in the sense of an instrument or a means as well as in the sense of an object or goal. The first three p¢das are therefore the means i.e. s¢dhana, and the fourth is the goal. In other words, there is a means-end relationship (s¢dhya-s¢dhana-

sa¼bandha ) between the first three pad¢s (Viºva , Taijasa and Praj®a ), ), and the last (Tur¤ya ). ). Having said this, it should be qualified that from the highest standpoint, the Self or





















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Mantra 3

G"pBpqZO"_P"pS"pu V"{`^T"ø c": _"Ê"pŒ: ï@¡pu S"{\"z ðp{O"X"s S"{\"z ðp{O"X"s A": _P"t “W"s B\"v Ä"pS"Z: B\"v Ä"pS"Z: T"øP"X": P"X": T"pQ: $$ j¢garitasth¢no bahi¾pr¢j®aª sapt¢¬ga ekonavi¼ºatimukhaª sth¦labhugvaiºv¢naraª prathamaª p¢daª j¢garitasth¢naª – field (of experiences) is the waking state bahiª praj®aª – aware of the external sapta a¬gaª – (who has) seven limbs ekonavi¼ºatimukhaª – with nineteen mouths sth¦labuk - enjoyer of gross objects vaiºvanaraª - is Vaiºv¢nara prathamaª - first





















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Therefore, on the micro-level (vya¾°i ) there is a knowing principle or a knower i.e. pram¢t¨ operating in a wider environment ( sama¾°i ) which serves as an object of knowledge, or what is known as prameyam . It is important to point out here that the prameyam has no existence apart from the pram¢t¨ , who itself is not independent of the Self. In other words, it is verily the absolute Self appearing 1 as both the knower and the known. The Self is called the waking knower when conditioned by the gross names and forms at the individual level i.e. vya¾°i-sth¦la-n¢ma-r¦pa . And when conditioned by the gross names and forms at a t the macro level i.e. sama¾°i-sth¦la-n¢ma-r¦pa, it appears as the premeya-























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with the gross world is through nineteen mouths 3 or gateways (ekona vi¼ºatimukha ). ). And since the external world is made up of the five gross elements, the Self in the waking state i.e. assuming the status as a waker (Viºva ) is said to be sth¦la-bhuk (the enjoyer of the gross world).























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is also of the nature of the Self. Indeed, it is the non-dual all pervasive consciousness which appears as the sun, the stars, etc., (collectively known as Vir¢t or Vaiºv¢nara ) when it is conditioned by the sama¾°i-sth¦la-n¢ma-r¦pa (the total gross names and forms). Vaiºv¢nara , the Self in conjunction with the

(i.e. the first aspect























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with nineteen mouths), since both are of the nature of pure consciousness. This indeed is the thrust of many Upani¾adic passages which aim to show the oneness of the adhy¢tma (the individual) and the adhidaiva (the cosmic) forms of the Self.























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Mantra 4

_\"T"n _P"pS"pu _\"T"n _P"pS"pu&SO":T"ø c": &SO":T"ø c": _"Ê"pŒ: ï@¡pu S"{\"z ðp{O"X"s S"{\"z ðp{O"X"s A": T"ø {\"{\"˜¡W"s T"ø {\"{\"˜¡W"s ˜v¡G"_"pu ¡G"_"pu {ŸO"rY": T"pQ: $$ svapnasth¢nñ ntaªpraj®aª sapt¢¬ga ekonavi¼ºatimukhaª praviviktabhuktaijaso dvit¤yah p¢dah.























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physical sense-organs j®¢nendriyas (j®¢nendriyas ) and the organs of action (karmendriyas ) no longer function and only the mind is active. In that state, the Self conditioned by the subtle names and forms, now called the subtle Self or s¦k¾ma-¢tm¢ apparently divides into two principles; the dream knower ) or the dreamer, and the dream object





































































































































































































































































































































































































































































































































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waking state). One who knows thus i.e. i.e . the identity of "uk¢ra' and Taijasa excels excels in his (scope and depth) of knowledge and becomes equal to all. all . In his family no one will be ignorant of

Brahman . Commentary The oneness of ‘uk¢ra ’ and Taijasa is examined here. And the mantra points out that there are two features which they both share in common. The first is superiority. Both the second m¢tr¢ of Om and the second p¢d¢ of ¡tm¢ are identical on account of being superior. The second common commo n characteristic is the intermediate status of both ‘ uk¢ra ’ and

Taijasa Notwithstanding the fact that as the first sound, ‘ ak¢ra ’ is superior to all other sounds and alphabets, ‘ uk¢ra ’ is still said to be greater or more superior in an implied sense. This can be best understood through the illustration of the foundation of a building and the many ma ny floors built above it. ‘Ak¢ra ’ the building-block of all sounds can be compared com pared to the supporting sub-structure and ‘ uk¢ra ’ is the first floor constructed on it. It is therefore, in this this sense of being the first floor relative to the foundation below that ‘ uk¢ra ’ is as it were superior to ‘ ak¢ra ’. ’. The superiority of Taijasa over

Viºva is based on the fact that dream, being a subtle state of experience, is an effective means for understanding the

















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illusoriness of the world. Indeed, when the experience of dream, which mirrors the waking wa king life, is clearly known to be unreal when the person wakes up, there there is the realization that the external world of names and forms characterized by the same relationships and dualities as in dream is probably nothing more than a projection of the mind. 1 Hence, when dream is seen in the correct perspective i.e. with sensitivity and discrimination, it can be a powerful tool which brings the s¢dhaka closer to knowing the highest truth. The second common feature of 'being in between' is obvious enough and needs no further explanation. "Uk¢ra' , the second m¢tr¢ comes after ‘ak¢ra ’ the first m¢tr¢ , and before ‘mak¢ra ’, ’, the third m¢tr¢ . Similarly, dream is a state between waking and sleep. The mind of one who meditates on ‘ uk¢ra ’ as Taijasa will over time become increasingly subtle, focused and more knowledgeable2 . At the same time, attachment to, and desire 1

2

That the world is but an idea or a thought of the mind is easily substantiated by the fact that nothing of the so-called external or internal world can be known independent of the senses and the mind. These are the benefits which come with the attainment of Taijasa-Hiraýagarbha for one who meditates on om as "uk¢ra'.The "uk¢ra'.The person will have the knowledge of both the total and the individual names and forms of the subtle state. In other words, the nature of the macro dream environment i.e. the subtle universe(Hiraýagarbha) as well as that of the individual dreamer(Taijasa) dreamer(Taijasa) will be known.

















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for, external objects and mundane pursuits will gradually decline. The world no longer has such a strong hold on the individual. And with the natural development of dispassion, equipoise and other positive traits, there can be no envy or hatred towards such a person, who now lives a life of quiet introspection and is treated in the same way by all. It is also vouchsafed that none of the descendents of such one will be born without the knowledge of Brahman.

















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Mantra 11

_"s ^"s Ê"_P"pS": T"ø pc"pu pc"pu X"@¡pZ_O"w O"rY"p X"pe"p {X"O"u ZT"rO"u \"pê ZT"rO"u \"pê{X"S"pu {X"S"pu {O" {O" ` \"p òQzk _"\"ê X"T"r{O"Æ" W"\"{O" Y" ï\"z \"u $$ su¾uptasth¢naª pr¢j®o mak¢rast¨tiya m¢tr¢ miterap¤terv¢ minoti ha v¢ idam sarvam ap¤tiºca bhavati ya evam veda su¾upta sth¢nah – whose locus or field (of activity) is the sleep state pr¢j®ah - Pr¢j®a

mak¢rah trt¤ya m¢tr¢ – is the third letter ‘m’ miteª – being a measurement of v¢ ap¤teª – mergence/ where all merges minoti ha v¢ -knows idam sarvam –all this – ground of dissolution ap¤tiª – ca bhavati – and becomes yaª evam veda – one who knows this sl eep state, is the Pr¢j®a , whose field (of activity) is the sleep third letter ‘m’ on account of it being a measure (of both waking and dream since it is from sleep these two states appear to emerge) as well as the ground of dissolution (where everything becomes unified). One who knows this (identity of mak¢ra and Pr¢j®a ) knows (the truth) of all this (i.e. the real nature of empirical life) and becomes the ground into which all merges i.e. £ºvara.

















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Commentary The two common features now cited for establishing the identity of ‘ mak¢ra ’ and Pr¢j®a are conveyed by the terms ‘miti ’ and ‘ap¤ti of the mantra . The term ‘miti ’ means ‘to measure’ or ‘measuring’. And to measure is to know. For instance, to quantify grains or cereals, a measuring container (traditionally known as prastha ) has to be used. By measuring out the contents from the prastha one knows how much grains there is. In the present mantra, it is declared that just as grams and cereals are measured meas ured by the measuring vessel, so too the waking and dream states are said to be measured out by Pr¢j®a , after having resolved into, subsequently manifest from their causal conditions in the state of deep sleep. Indeed, as discussed in the sixth mantra , w ell Pr¢j®a is verily £ºvara who is both the material cause as well as the efficient cause of the waking and dream worlds. Similarly, in the articulation of Om , particularly when it is uttered in uninterrupted succession, both the sounds of ‘ak¢ra ’ and ‘uk¢ra ’ first merge as it were into ‘mak¢ra ’ before re-emerging from it to form the following Om . The other common feature indicated by the term ‘ap¤ti ’ conveys the sense of resolving into, or becoming unified with, the ground. And going back to the t he fifth mantra , Pr¢j®a is the ground where the waking and dream states are withdrawn and become unified as one undifferentiated mass of consciousness ( ek¤bh¦taª praj®¢naghana ). ). In the same way, when Om is uttered, the first two m¢tr¢s , of ‘ak¢ra ’



















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and ‘uk¢ra ’ seemingly appear to resolve and lapse into ‘mak¢ra ’, ’, the third and last m¢tr¢ . As with the preceding two mantras , where the fruits ( phala ) were addressed, the present mantra points out that phala the clear understanding of the oneness of ‘mak¢ra ’ and Pr¢j®a brings with it two important benefits. First of all, there is the realization, although still intellectual in nature, that the gross world of waking, like the dream experience, is only a manifestation arising from the depth of deep sleep. In the state of deep sleep, all up¢dhis which define waking and dream have become dormant in their undifferentiated causal forms. Therefore, one who truly knows Pr¢j®a will have all the knowledge of empirical life which is qualified by the three states of experience. Having understood the insubstantiality insubstantia lity of the world of names and forms i.e. the true nature of the universe, the s¢dhaka now realizes that he is none other than the conditioned Self from where (or whom) phenomenality manifests. In other words, the practitioner knows, albeit as mediate knowledge, that he is in fact £ºvara. What it comes to is this: one who meditates on Om as ‘mak¢ra ’ attains Pr¢j®a-£ºvara . Indeed, from the foregoing discussions, it is clear that one of the chief benefits from the meditation on Om is the gradual purification of the the

s¢dhaka's buddhi , rendering it increasingly subtle so that it is fit for the saving knowledge expounded in the hallowed texts of the Upani¾ads .

















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Mantra 12

ìX"pe"Æ"O"sP"pu ê P"pu ê&\Y"\"`pY"ê &\Y"\"`pY"ê: T"ø T"ú"pu T"ø T"ú"pu T"ðpX": {ðp\"pu &Ÿv O" ï\"X"pu Š> Š> pZ ìpOX"v \" \" _"z {\"ðpOY"pOX"S"pOX"pS"z _"z {\"ðpOY"pOX"S"pOX"pS"z Y" ï\"z \"u Q $$ am¢traºcaturtho'vy¢vaharyaª prapa®copaºamah sivo'dvaita evam o¬k¢ra ¢tmaiva ºaïviº¢ty¢tman¢tm¢naï ºaïviº¢ty¢tman¢tm¢naï ya evaï veda. am¢trah – no parts (soundless) caturthah – fourth or Tur¤ya avyavah¢ryaª – beyond all phenomena/ transactions prapa®copas'amah – free from the world sivaª - auspicious advaitaª – non-dual evam - Thus o¬karah – Oïk¢ra ¢tm¢ eva – Self alone sa¼viºati – enters/merges ¢tmana – by through (his own) Self ¢tmanam – the Self yah veda – He who knows eva¼ – thus That which has no parts (soundless), which is beyond all transactions, free from the world, auspicious, ausp icious, non-dual is Tur¤ya . Thus Omk¢ra is verily the Self. He who knows thus enters the Self through the Self. Commentary The soundless (am¢tr¢ ), ), free from any parts or components, is verily the Fourth( caturtha ), ), the pure ¡tm¢ .

















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And according to the present mantra , it is beyond empirical transaction (avyavah¢rya ) because in that which is free from all sounds, both names and the objects they refer to are a lso absent. Indeed, with the negation of the m¢tr¢s 1 and the corresponding upadhis swhich arbitrarily demarcate the seamless Self into the illusory states, what is left is am¢tr¢ , the pure non-dual underlying consciousness, the Tur¤yam . This dissolution of the three prapa®cas (worlds), namely the gross, the subtle and the causal is technically called

prapa®copaºamam . In their absence, all diversity and differentiation, such as cause-effect, subject-object, etc., are transcended. Where there is no second (advaita ), ), the am¢tr¢ has necessarily to be of the nature of infinite bliss since there is no other to cause fear. It is therefore said to be auspicious (ºiva ). ). It is clear from the above discussion that one who knows in the way addressed i.e. through throug h enquiry into the am¢tr¢ , Om in will merge in his true nature. This emerging or entering is indicated by the term ‘sa¼viºati ’ of the text. One should, however, note that in this entering no spatial movement is involved. Instead, it is of the essence of knowledge, when one finally realizes the highest truth. A movement as it were 1

All the three m¢tr¢s are merged one into the other ("akara' into "ukara', and so on), like the retracting sections of a

















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from ignorance to knowledge. In other words, this resolution or merging into pure existence, or Brahman is essentially the recognition (after negation of all vikalpas i.e mental constructs) of that which has always been present. This recognition of the jiva of its true nature is beautifully discussed in the text as ‘entering the Self by the Self’ or

sa¼viºati-¢tm¢nam-¢tman¢ . This shift in vision, from the narrow perspective of seeing oneself as a limited individual to the expansive vision of seeing one in the many, is instantaneous. 2 The mantra then gives the assurance that those who knows the highest truth (that the soundless am¢tr¢ is in essence the Fourth or Tur¤ya ) will never be born again, just as when one recognizes the rope through discrimination discrimination the snake seemingly3 disappear and never reappears ever. Indeed, 2

In the presence of light, darkness disappears. It happens simultaneously and the two are not causally related. Light, therefore, is not a cause, nor darkness an effect. In the same way, the resolution of the phenomenon through knowledge is also instantaneous, and not governed by any cause-effect relation. 3 Although experienced, experienced, the snake never existed. All along there was only the rope. Indeed, one can never speak of the disappearance of an object which never existed in the first place. Therefore, in the case of the snake illusion, at most one can say is that as it was seemingly present, the snake seemingly disappeared when the rope became evident.

















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with the negation of even the status of creatorhood, symbolized by the final mergence of ‘mak¢ra ’ (being identical with the causal state of Pr¢j®a ) into am¢tr¢ , the universe is no more than a passing shadow to the realized one. However, for those whose bent of mind is more practice oriented, preferring rituals and actions over inquiry, Om can can be used as a tool for meditation. In particular, the s¢dhaka can meditate on each component m¢tr¢ with the corresponding corresponding aspect of the Self superimposed on it. And as mentioned in the preceding three mantras, mantras , meditation on the

m¢tr¢-p¢da complex brings with it certain benefits. But, notwithstanding whatever maybe the benefits or attainments, one must not forget that these are still within the realm of phenomenality, conditioned by time, space and causation, and therefore can never be eternal.

MANDUKYA UPANISHAD

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