The Mandukya Upanishad 3.2 : Swami Krishnananda

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13/02/2020.
Section - 3. The Universal Vaisvanara-2

Post-2.

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1.

#The Mandukya Upanishad envisages the Atman in this waking life, not merely from the point of view of the microcosm, but also from the standpoint of the macrocosm. 

Therefore, it is not merely an analysis of the self; it is also a synthesis of the subjective and the objective. From the point of view of the Upanishad, at least, there is no unbridgeable gulf between the individual and the cosmic, Jiva and Isvara, the microcosmic and the macrocosmic, Pindanda and Brahmanda. 

So, in the study of the waking life, the Mandukya Upanishad brings about a harmony between ourselves and the world, Jiva and Isvara, Atman and Brahman, and this fact becomes known from the very definition of the first phase of the Atman given in this Mantra. 

The seven limbs of the first phase of the Atman refer to a definition of the Cosmic Self given in one Upanishad, and the nineteen mouths refer to the functions of the self in its capacity as an individual, isolated from the cosmos. 

That the waking consciousness is aware only of the external is one aspect of the matter, and this aspect or this phase of the function of consciousness in the waking life applies equally to the individual and the cosmic, and it is a common definition both of Jiva and Isvara, with a subtle distinction, of course, which we have to observe between the two. 

The Jiva is conscious of the external, and Isvara, also, is conscious of the external, but in two different ways. Both are Bahihprajna, outwardly conscious, but with a subtle difference, in their function. We shall come to this point shortly.

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2. "Cosmic form of Brahmam - the Indweller of all living beings" : 

#The Mundaka Upanishad has a beautiful Mantram to which reference is made by the word, 'Saptanga' (seven-limbed): Chapter-2, Section-1, Mantram-4.

"Agnir murdha, cakshushi candra-suryau, 

disah srotre, vak vivritasca vedah; 

vayuh pranah, hridayam visvamasya, 

padbhyam prithivi; Esha sarva-bhutantaratma."

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3.

#This is the all-pervading – Paramatman, residing in all beings, Esha sarva-bhutantaratma. 

*Who is this Being? 

#Agnir murdha : The shining regions of the heaven may be regarded as His head. The topmost region of creation is His crown. 

##Cakshushi candra-suryau : His eyes are the sun and the moon. 

###Disah srotre : The quarters of the heavens are His cars, through which He hears.

####Vak vivritasca vedah: The Vedas are His speech. 

#####Vayuh pranah : His breath is all this air of the cosmos:

######Hridayam visvamasya: The whole universe is His heart.

 ########Padbhyam prithivi : The earthly region may be regarded as His feet. This is the Universal Atman, from the point of view of the waking consciousness. 

*This is the Virat, or the Universal Person, who is sung in the Purusha-sukta of the Veda. 

**This is the Virat whom Arjuna saw, as described in the eleventh chapter of the Bhagavad-Gita. 

***This is the Virat who was exhibited in the Kaurava court, by Sri Krishna, when He went for peace-making. 

****This is the Virat which Yasoda saw in the mouth of the baby Krishna. 

*****This is the Cosmic Man, Mahapurusha, Purushottama, Virat-Purusha. He is also called Vaisvanara, from the term visva-nara. 

#Visva is the cosmos; nara is man. He is called Vaisvanara, because He is the Cosmic Man, the only Man in the whole cosmos. 

##There is only one Man, and He is this. We are reminded here of the opinion of saint Mira who is reported to have said that there is only one Purusha: 

###There are not many men in this world. 

####There is only one Man, and this is the Man: He is Vaisvanara.

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To be continued .........

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