Mandukya Upanishad : ( 04/03/2013. )

08/07/2018 Section 1: The Pranava or Omkara :-1. The Vedas, in their form as the Samhitas, constitute an introduction to the subject dealt with in the Vedanta or the Upanishads. The Upanishads are secret teachings containing wisdom beyond the realm of the earth and revealing proclamations of the great sages of yore on the nature of Reality. Among the Upanishads, the Mandukya may be regarded as the most important, and it is aptly said, Mandukyam ekam eva alam mumukshunam vimuktaye - for the liberation of the Mumukshu or seeker the Mandukya alone is enough; and if you are able to understand the true meaning of this single Upanishad, there may not be a necessity to study any other Upanishad, not even the Chhandogya or the Brihadaranyaka, because the theme of the Mandukya Upanishad is a direct approach to the depths of human nature. It does not give analogies, tell stories or make comparisons. It states bare facts in respect of man in general and Reality in its essential cha...

18/06/2018 3. Invocation Om! Bhadram karnebhih s'rnuyama devah bhadram pasyem-akshabhir-yajatrah, sthirair-angais-tushtuvam-sastanubhir vyasema devahitam yadayuh. svasti na indro vriddha-sravah svasti nah pusha visva-vedah, svasti nas-tarkshyo arishta-nemih svasti no brihaspatir-dadhatu. Om santih ! santih !!  santih !!! "Om. Shining Ones! May we hear through our ears what is auspicious; Ye, fit to be worshipped! May we see with our eyes what is auspicious; May we, endowed with body strong with limbs, offering praise, complete the full span of life bestowed upon us by the divine beings; May Indra, of enhanced fame, be auspicious unto us; May Pushan, who is all-knowing, be auspicious unto us; May Tarkshya, who is the destroyer of all evils, be auspicious unto us; May Brihaspati bestow upon us auspiciousness! Om. Peace! Peace! Peace!

30/05/2018 2. Introduction-3. The Vidya has its origin, actually, in the Rig-Veda, in a famous Sukta, or hymn, called the Purusha-Sukta. The Purusha-Sukta of the Rig-Veda commences by saying that all the heads, all the eyes, and all the feet that we see in this world are the heads, eyes, and feet of the Virat-Purusha, or the Cosmic Being. With one head, the Virat nods in silence; with another face He smiles; with a third one, He frowns; in one form, He sits; in another form, He moves; in one form, He is near; in another form, He is distant. So, all the forms, whatever they be, and all the movements and actions, processes and relations, become parts of the Cosmic Body, with which the Consciousness should be identified simultaneously. When you think, you think all things at the same time, in all the ten directions; nay, in every way. The Chhandogya Upanishad concludes this Vidya by saying that one who meditates in this manner on the Universal Personality of Oneself as the Va...

18/04/2018 2. Introduction-2. Though the Mandukya Upanishad gives certain symbolic instances of identification of limbs with the Cosmic Body, the meditator, in fact, can choose any symbol or symbols for such form of identification. The creation does not consist merely of the few parts that are mentioned in the Upanishad. There are many other things which may come to our minds when we contemplate. So, we can start our meditation with any set of forms that may occur to our minds. We may be sitting in our rooms, and the first things that attract our attention may be the objects spread out in the rooms. When we identify these objects with our Body, we will find that there are also objects outside these, in the rooms. And, likewise, we can slowly expand our consciousness to the whole whole earth and, then, beyond the earth, to the solar and stellar regions, so that, we reach as far as our minds can reach. Whatever our mind can think, becomes an object for the mind; and that obje...

26/03/2018 1. Preface :- The present blog consists of the lectures, delivered extempore, by the Swamiji, in the year 1968, on the philosophy and teachings of the Mandukya Upanishad. The First Section of the discourses expounds the meaning of the great mystical symbol, Om, or Pranava, as a connotation as well as denotation of the Absolute. The Second Section explains the nature of the individual and the Absolute, and that everything is Brahman. The Third Section explains the nature of the Universal Being, Vaisvanara, as delineated in the Upanishad. The Fourth Section propounds the mystery of Dream and Sleep, as also the cosmic counterpart of this state, namely, Hiranyagarbha, the Divine Immanent Being. The Fifth Section is an exposition of the profound significance of Sleep in the interpretation of the nature of the Spirit in man. The Sixth Section is centred round the great theme, the nature of Ishvara, the Supreme God of the Universe. The Seventh Section concerns...

1. We have studied the four quarters ( parts or padas ) of Atma. 2. 1. Waking state, 2. Dream-state, 3. Deep-sleep-state, 4. Turiyam  ( total silence ) 3. We learned about AUM (OM) , OMKARAM, the sound and how this prounced. 4. The connection of quarters of Atma and AUM, THE SUPER IMPOSITION of these two explained. 5. Now during chanting of A......................U.............M..... after the end of one chanting, and to next A.....................................U................M......./ in between two AUM there must certainly be a moment of blissful silence,  6. which is generally not taken into consideration by those who are chanting the sacred mantram thoughtlessly. 7. It is inevitable that there should be a silence, between two successive AUMs, 8. When a meditator is chanting a series of them, it is felt to him, 9. Thus we discussed all the significances of the Moraeless-Atma ( AUM) and the blessings accruing to us on meditating up...

Mantram-11. 1.  The third letter in AUM, is 'M' ( the sound of M as in Mother), 2. Deep-sleep state is after waking ( symbol 'A' ) and dream state ( symbol 'U' ), 3.Hence symbol 'M' is deep-sleep state,Then slowly  4. The seeker wide opens his mouth and blow air loudly making sound of the symbol 'A', like call louder "Amma" the A is amma's first letter A, 5. Then slowly close the mouth leaving a gap for sound U ( u in put), 6. Hold U for some time by blowing, then gradually close the mouth and the sound becomes M, ending sleep-state, 7. You can experience the three states while attempting OMKARAM.