MANDUKYA UPANISHAD with GAUDAPADA’S KARIKA : 9. - Swami Advayananda ji.

Swami Chinmayananda

Dispassion will develop only when one finds that objects no more gives any joy. Let us burn our dependency on objects this Holi and fill our lives with the color of contentment. HAPPY HOLI!

- Swami Chinmayananda

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Tuesday, March 07, 2023. 06:30.

MANDUKYA UPANISHAD 

With Part -1/4 of Goudapada's Karika

Agama Prakarana - "The Scriptural Treatise"

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THE MEANING OF “OM”

Upanishad Section 1: 

Mantram - 6: The Third Pada – The Causal Consciousness (Samashti)

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Chinmaya Mission 

The story of Prahlada and Holika teaches us the importance of faith and devotion, and how it can protect us from evil.

Wishing a Happy Holi from Chinmaya Family to yours! 

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Mantram - 6: The Third Pada – The Causal Consciousness (Samashti) with translation :

Esa Sarvesvara   =  this one is the ruler of all;

esa sarvajna   =  this (is) Omnisdient;

esa antaryami  =  this (is) all knower;

esa yonih  =  this (is) the source;

sarvasya  = of all;

prabha apyayau   =  origin and dissolution;

hi  = verily;

bhutanam.  =  of all beings.

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Bhashyam ( Vyakyanam ) :

The Ishwara State of Consciousness :

1 Ishwara: “Consciousness associated at the total causal level”. The term Prajna 

literally means “the bliss of ignorance”. We have dealt with this in Verse 5. However, from 

the Samashti level, there is no ignorance in Ishwara. He is omniscient nd all-knowing. Prajna 

at the totality level is, indeed, Ishwara Himself, “the conscious state of the purest kind”. 

This mantram indirectly describes more about the Prajna state of consciousness in the 

third Quarter by telling us what the deep sleep experience would have been like if we 

entered it while ‘fully conscious’. It would be like the experience of Ishwara, which is the 

same as that of a God-realised sage. 

When there is no Ignorance, the individual Prajna state in sleep is no different from 

Ishwara. Ishwara is the Consciousness associated with the causal state when there is no 

Avidya present. It is Ishwara who penetrates the ignorant individual’s Anandamaya Kosha

mentioned in the last verse, and imparts to it a semblance of sentiency. Ishwara gets

considerably diffused at the Anandamaya Kosha and gets referred to as Prajna. Prajna then 

gets further diffused as it penetrates in turn each of the remaining four Koshas, namely, the 

intellect, the mental, the Pranamaya and the Annamaya sheaths. 

Prajna is the closest to the Self that human consciousness can get. Only the Avidya in 

the Anandamaya Kosha veils it from the Self. The sentiency we feel in Prajna originates in

Ishwara. This is the main point made in the verse. It is this Ishwara whose six-point 

description is given in the rest of this verse. The foundation for understanding the following 

description has been laid: To summarise, we are now going to see Ishwara’s luminosity from 

the viewpoint of Prajna, the ignorant individual’s causal consciousness.

The Description of Ishwara from Prajna’s Viewpoint :

1a i) Sarveshwara: He is seen as being the Lord of all beings.

1b ii) Sarvajna: He is omniscient.

2a iii) Antaryaami: He is the “inner controller” of all beings; He enters inside each 

being and resides there in the core of his being.

2b iv) Yonih: He becomes the “Source” or “womb” of all beings since it from the 

Causal state the whole subtle and gross Creation arises.

3a v) Prabhavah: He is the “originator”; and

3b vi) Api Ayau: He is also the “dissolver” of all beings.

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Next
THE “FOURTH” QUARTER – TURIYA
Upanishad Section 2 :  Mantras - 7.
Mantra - 7: The Fruit of the Process of “Negation”
To be continued

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