Episode 01 - Maandookya Upanishad.

MAANDOOKYA UPANISHAD

Let us consider another vital link in the nearly limitless vedanta vichaara - the mAndookya upaniShad.

The reasons why this Upanishad got this name are:  The upanishad is attributed to a sage called Mandooka, along with the Maandukeyaas, his disciples. The Maandukeyaas find mention in the Bhaagavata Puraana. This group of seers also figures in the Rig Veda itself: their hymns are mostly connected with linguistics. Mandooka is also a type of yoga – a "particular kind of abstract meditation in which an ascetic sits motionless like a frog".

All of us must have heard about this Upanishad. Many might have listened to discourses about this vital work - as it expatiates the purport and meaning of OM. This Upanishad, like the Mundaka Upanishad, is part of Atharva Veda. This, like its predecessor too, is small, made up of only 12 slokas. And, in this small but vital work, occurs one of the four mahaa vaakyaas – 

“ayamaAthmA brahma.”

The SAnthi mantra of this upanishad is one most of us (during our nithya karmaanushtaanaas, the daily rituals), would be acquainted with, though many might have missed acquiring its meaning. The mantra and its approximate meaning are given below: 

Om! bhathram karNEbih SruNuyaama dEvaa: 

bhathram paSyEmaakshabir yajathraa:

SthirairanggaiS thushttuvaamSaSthanoobi:

vyacEma dEvahitham yadhaayu:

SwaSthi na indhrO vrudhdha Sravaa:

SwaSthi na: bhooshaa viSwa vEdaa:

SwaSthi naSthaarkshyO arishtanEmihi:

SwaShi nO brahaspathir thadhaathu

Om! SAnthih! SAnthih! SAnthih!

Approximate meaning: 

Oh! Devas! We shall need to hear good, auspicious things with our ears. 

We shall need to see good, auspicious things with our eyes. Endowed with firm and strong limbs and body, we should be enabled to pray to you through our entire lives. We shall need to live our lives devoting our energies for the welfare and benefit of all of you Devas!

Indra, the One with the most hoary reputation, may He confer good things on us. The omniscient sUrya shall confer auspicious things on us. Garuda, who destroys evil, shall confer on us good things. Brihaspathi shall confer on us good things. 

Om! SAnthih! SAnthih! SAnthih! 

Now on to the Upanishad proper:

OmidyEthadhaksharamidham Sarvam thaSyObhavyaaghyaanam bhootham bhavath bhavishyadhithi SarvamOnkaara Evayachchaanyath thrikaalaadheetham thadhapyOnkaara Eva.

This entire Universe is OM. Let us consider the purport and meaning (vyaakyaanam) of OM. The past, the present and the future - all of it is OM. What transcends these three dimensions of time, that is OM as well. 

Sarvgm hyEthadh brahma, ayamaAthmA brahma, SOyamaAthmA chathushpath.

All this is Brahmam. This AthmA is Brahmam. This AthmA has four perspectives/parts. 

Sri Gowda Paadaa, in his "Maandookya Karikaa" advises people to approach the study and understanding of OM in the following manner: 

Omkaaram paadhaSO vidhyaathpaadhaa maathraa na samsaya:

Omkaaram paadhaSO njaathwaa kinchathabhi chinthayEth.

Approximate meaning: Omkaaram should be studied and understood in each of its four perspectives/parts. Because, each perspective is imbedded in each of the letters. After studying and understanding Omkaaram in this manner, we shall not think (be distracted by) about anything else. 

Now, what are these four parts? These are the four states of consciousness: (1) VAISWANARA – where the senses are turned outward; aware only of the external world. (2) TAIJASA – the dream state where, with the senses turned inward, on enacts in his/her dreams the impressions of the past deeds and the present desires; (3) PRAJNA – the state of deep sleep, in which one neither dreams or desires; there is no mind in ‘prajna’ there is no separateness, but the sleeper is not conscious of this. Once he is blessed to become conscious in this ‘prajna’ state, the door of purest joy would be opened for that soul. ‘Prajna” is the all-powerful and all-knowing and dwells in the hearts of all as the ruler. ‘Prajna’ is the source and end of all. (4) The fourth state – a state of super consciousness, is ‘TURIYA’. It is projected neither inward nor outward, it is beyond the senses as well as the intellect; in that state, there is present none other than the Brahmam. He is the supreme goal of life. He is infinite peace and love. Let every sadhaka strive to realize Him!

praNavO hyaparam brahma praNavaScha para: Srutha:

apUrvO anatharO a bhaahyO napara praNavOvyayah.

It is Omkaaram - and nothing else - that is represented by Brahmam in deities' form as well as by the formless.

It did not come forth from anything. Nothing came forth from out of It either. That is One That has no inside or outside, That represents everything and That has no causal end.