The Mandukya Upanishad - 4-1.10 : presented the quintessence of the acme of thought and experience reached in ancient times, – the Upanishads

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02/02/2019
The Mandukya Upanishad - 4-1.10
Section 1: The Pranava or Omkara :-10.

This is Isvaratva, for the time being. This is the gateway for the Sakshatkara (realisation) of Isvara, and if, for even half an hour daily, you are in a position to continue this chant and meditation; – who knows, the bubble may burst one day! The bubble of Jivatva may open up into the ocean of Isvaratva. Be prepared for this glorious achievement. And who can describe your majesty at that time! You will start shedding tears even by thinking of this condition.

Tears will flow from your eyes; the body will tremble, because it will not be prepared for this experience. There will be Angamejayatva, as Patanjali describes – a tremor of the body. The river is beholding the ocean: 'O, how big! How am I to go there? I have been a small channel up to this time. Now I am entering into something which does not seem to have a limit at all from any side.' Terror may take possession of you; hair may stand on end, and you may experience a thrill, as if an electric shock is being administered to you.

These are the experiences you may have, commonly speaking. I do not mean that the same experience will come to every person, but generally speaking, with some difference in detail, this experience will come to everyone. And if, by God's Grace, the Prarabdha is to come to an end, well, you may realise Him today. And if you enter into this Bhava or mood of Dhyana with a hopeful chant of Om, even hunger may be appeased, thirst can be quenched, and a weird strength will enter your body. You may have a feeling that you can even lift a mountain.

You may not be able to do it actually, but you will have an inspiration and a sensation. Such strength may enter into your being, and if Sakshatkara comes, if there is real realisation, you may even do this feat. How did Lord Sri Krishna lift a mountain! We cannot do it because we are Jivas, but Isvara can do it. And it is not the Jiva that acquires the Siddhi or the power of working such exploits.

The Jiva is no more there. It is not you as a Siddha or a Yogin that do these marvels. It is Isvara who does this through these instruments of His. Just as when you lift a small stone with your hand, it is not the hand that lifts it, it is you that lift it, so also, when a Yogin does a marvel, it is Isvara who does it, which, to the other Jivas, may appear as a marvel, because they cannot do it. For an ant, the man lifting a stone would be a marvel. We are all giants to the ant; and, likewise, to us, Jivas, the Siddha-Purushas are wonder-workers.

But it is a divine power that glories in all the Siddhas. Just as the equalised bodily power works through a particular hand and raises a weight, for example, the harmonised Universal Power which is Isvara's Sakti works a miracle through a Siddha-Purusha or a Jivanmukta, which anyone of us can be, may be, any day. If we become instruments in the hands of Isvara, that would be our blessedness; and when we become real instruments in the hands of the Universal Power, we become God-realised souls.

We become divinities walking on this earth. We become Tirthas, or holy waters, ourselves, and this is Moksha from Samsara, liberation from bondage, which is attained by a simple method, according to the Mandukya Upanishad – a correct recitation of Om or Pranava, with contemplation on its Universal Form which is Isvara, or Brahman.

THE END OF : Section 1: The Pranavam or Omkaram

 NEXT : SECTION-2 : The Individual and the Absolute


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