Introduction
The Mãndukya Upanishad is contained within the Atharva Veda. This Upanishad is recited in the Mãndukya Shãkhã of the Atharva Veda, hence it is known as the ‘Mãndukya Upanishad’. Smaller, in size, than the other principle Upanishads, this Upanishad contains only twelve mantras. These twelve mantras are divided into four khandas (sections).
The Precepts
In order to perform the true upãsanã and bhakti of Parabrahman, one must attain knowledge of one’s ãtmã, one must become brahmarup. This Upanishad gives simple precepts on the knowledge of ãtmã and on awakening the sense of being brahmarup by associating with Aksharbrahman.
Identifying the Ãtmã
to be Brahmarup
One must know the glory of Brahman in order to become brahmarup. Hence, this Upanishad commences with a description of the greatness of Brahman. ‘ॐ इत्येतदक्षरमिदं सर्वम्‌’ – ‘Aum ityetadaksharamidam sarvam’ – ‘Akshar, whose glory has been sung by the word aum, pervades everything’ (Mãndukya Upanishad: 1/1). The same statement is then repeated using the word Brahman instead of Akshar. ‘सर्वं ह्येतद्‌ ब्रह्म’ – ‘Sarvam hyetad Brahma’ – ‘Everything is pervaded by Aksharbrahman’ (Mãndukya Upanishad: 1/2).
Thus the all-pervasiveness of Aksharbrahman has been stated. The main reason for stating this is to reiterate brahmadrashti – realizing Brahman in everything. ‘Sarvam’ means everything. If everything is pervaded by Brahman, then this includes all ãtmãs. Therefore they are brahmarup or aksharrup. This is a lofty principle on the path of spiritual endeavours. The same principle is then revealed again in clear words: ‘अयमात्मा ब्रह्म’ – ‘Ayamãtmã Brahma’ – ‘This jivãtmã is the form of Aksharbrahman’ (Mãndukya Upanishad: 1/2).
Thus it has been established that one must identify the ãtmã as being brahmarup. A wonderful method to rouse this sense of being brahmarup. To realize one’s ãtmã as being brahmarup, one must first know it to be separate from the three bodies (causal, subtle and physical) and the three states (waking, dream and deep sleep). These bodies and states are ties which have clung to the ãtmã. In this Upanishad, the main message is to be aware of one’s ãtmã as brahmarup, separate from the three states. To develop the understanding that ‘I am separate from the three states’ one must first know the three states, only then is it possible to realize one’s jivãtmã to be brahmarup, above those three states. Therefore this Upanishad first describes the three states of the jivãtmã, and after that, it describes the fourth state of the jivãtmã, above the foresaid three, that of brãhmisthiti (the brãhmic state). Thus, here, with the words ‘सोऽयमात्मा चतुष्पात्‌’ – ‘So’yamãtmã chatushpãt’ (Mãndukya Upanishad: 2/1), the jivãtmã has been described as being of four states (chãtushpãt).
Let us take a look at these four states.
The First State: The waking State
The waking state is described first, ‘जागरितस्थानो बहिष्प्रज्ञः सप्तांग एकोनविंशतिमुखः स्थूलभुग्‌ वैश्वानरः प्रथमः पादः’– ‘Jãgaritasthãno bahishpragnaha saptãnga ekonavinshatimukhaha sthoolabhug vaishvãnaraha prathamaha pãdaha’ (Mãndukya Upanishad: 2/1). This implies that when the jivãtmã knows (pragnaha) the outer objects (bahihi) such as sound, touch, taste, smell and form, it is said to be in the waking state. In this waking state, the jivãtmã experiences a variety of pleasures prominently using nineteen organs (ekonavinshatimukhaha sthoolabhug), namely: the five sense organs – eyes, ears, nose, tongue and skin; the five organs of action – the hands, feet, mouth, anus, and genitals; the five prãnas (vital breaths); and the four inner organs – the mind, intellect, chitt and ahamkar. For example, when we are awake, to see with our eyes, to hear with our ears, to walk with our feet, to do something with our hands, in fact, whatever we do consciously are all actions of the waking state. In this state we are completely conscious of our physical bodies. Moreoever, in the waking state, the jivãtmã has been called ‘vaishvãnaraha’ by this Upanishad because in this state the jivãtmã is able to experience all outer objects (vishva). For this very reason, it is also known by names like ‘vishva’ and ‘vishvãbhimãni’.
In this way, the waking state, which is connected with the physical body, has been described as the first state.
The Second State: The Dream State
‘स्वप्नस्थानोऽन्तःप्रज्ञः प्रविविक्तभुक्‌ तैजसो द्वितीयः पादः’ – ‘Svapnasthãno’ntahpragnaha praviviktabhuk taijaso dviteeyaha pãdaha’ (Mãndukya Upanishad: 2/2). The state in which the sleeping jivãtmã does not know (pragnaha) the outer objects during the waking state, but knows the inner objects (antaha) – is the dream state. In this state, one is not conscious of the physical body. When we see a dream, neither the five organs of action nor the five sense organs are active, but the inner organs, like the mind and intellect, are active. In this state, the jivãtmã experiences a variety of objects in the dream world (praviviktabhuk). Paramãtmã is the creator of this entire dream world. The jiva has no control there. Paramãtmã creates this dream world in order to make the jiva experience the fruits of its accumulated prior karmas. In this real dream state, the jivãtmã experiences the fruits of a great many accumulated karmas in a very short time.
Although the eyes are closed and there is darkness, yet, in this dream state the jivãtmã experiences a variety of objects as if they were alight and so it is called ‘taijasaha’.
In this way, the dream state, which is connected with the subtle body, has been described as the second state. Now the third state.