Mandukyopanishad

Mandukyopanishad

A Knowledge Management Perspective.

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Mandukyopanishad

Mandukyopanishad, which is one of the Upanishads of the Atharvaveda, sets a very wide framework for the aquisition of knowledge as a whole. The secrets of knowledge, knowledge management (KM), Self, Self-Management, Success, Achievement, Growth & improvement, Psychology of Consciousness lie hidden in this great Upanishad of just a dozen mantras (of less than 50 lines). This is the briefest Upanishad but the greatest of all the Upanishads.

It is suggested that one should study 108 Upanishads out of the 1180. If this is not possible, one should at least study the ten principal Upanishads. If that too is not possible, one should at any rate study Mandukyopanishad. This underlines the importance of this Upanishad.

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Omityetadaksharamidam sarvam,

Tasyopavyaghyanam, bhutam bhavat bhavishyaditi

Sarvamongarameva. Yachanyat trikalatetam tadapyomkara eva.

Om = Aum; iti = is; etad aksharam=this word; edam=this; sarvam=all; tasya=its; upavayaghyanam=near est (=clear) interpretation(is thus); bhutam = past; bhavat = present; bhavisyad = future; iti= is; sarvam=all; omngara eva=is Aum; yat ca anyat = whatever else; trikalatetam=beyond the 3 time divisions; tad api = that too; omgaraha eva= is/are Aum itself.

All this is the word Aum.

Its clear interpretation is (thus): past, present, future are Aum.

Whatever is beyond the three time divisions is also Aum.

The word meaning of aum is: Otasmin jagat iti om ityuktam. Otaha = sewn. Meaning: because cosmos was sewn by this (=om), it is called Aum.

Avanad om iti. Av = to protect. Meaning: Because it protects it is called Aum.

The Sanskrit word aksharam has no English equivalent. Aksharam=a+ksharam. A=not; ksharam=that which perishes. So aksharam means that which does not perish at all (or that which is eternal). Another meaning of the word aksharam is letter of the alphabet (or word). A word is almost eternal. For example, we can still decipher the words the Upanishad-Rishi (=sage) wrote more than five thousand years ago.

In the first line of this mantra, the Rishi refers to three concepts – this, all, Aum. He then gives us a definition of Aum by connecting these concepts: Aum = All this ( or All this = Aum). In the next line he deals with the scope of the word ‘all’ and thus makes it clear to us that the word ‘this’ refers to and includes even the experiencer/speaker (the Rishi) himself. Thus the Rishi invites our attention to a point and from that point extends our attention to the infinite in which even the speaker is included.

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This view is opposed to the western world view in which there is a clear inherent division of the subject (the experiencer/observer) and the object (the experienced/the observed). Or, to be more precise, there exists a trichotomy of the subject, the object and the experience.

Actually, ‘this’ is the same as ‘all’ here. It is not possible to define ‘this’ because definition requires making some thing finite by drawing boundary between it and all other things. But here, ‘This’ here refers to the infinite and it is without the second. So you cannot define it ; any definition makes the ‘this’ finite. To overcome this paradox, the Rishi clarifies ‘this’ further.

Mathematically speaking definition means to equate something with something else. Linguistically, in English, this is done by a link verb such as be, means, etc and the concepts placed in either side of the link verb as in Science means knowledge, man is a rational animal etc.

What can be known, experienced, talked about, studied, transacted, imagined, heard, touched etc. exist in the space-time. Space and time are not separable and time is enough to denote both. Because time implies movement and movement is not possible without space, the Rishi decides to speak of time alone. Denoting the general by particular is a poetic way of expression.

The meaning of space will not be clear without reference to time and vice versa. In other words, one cannot exist without the other. Time implies space, objects and everything in space-time. Actually it can be seen that an object is space-time that is frozen. No object is separable from space-time. And where there is no object/thing there is no space/time either.

In the west, Einstein understood time (and space) better than anyone else and said that time is also relative like space. The eastern mystics, more than five thousand years before Einstein, said that space & time are simply the greatest constructs of the mind.

Keeping in mind this unity of space and time, the Rishi speaks of time alone.

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The Rishi is more than a perfect scientist when it comes to brevity. See how brevity is achieved here – even a syllable more than actually required is never used. Brevity is supposed to be the tool of science and yet the modern scientist has never attained as well as the Rishi (This does not take into account the special languages used by the scientist – the languages of mathematics, chemistry etc- in which the scientist attains the maximum possible brevity when he says E = mc² or 2H₂ + O₂ à 2H₂O. But this is also at the expense of rejecting the masses from understanding what is said in these equations). When the scientist is to express something in the common languages he uses thousands of words and yet feels dissatisfied that he has not expressed himself well. This is the paradox is characterestic of the modern science & scientific thinking.

May be it is partially because that none of the western languages are capable of expressing the reality upto such extent as Sanskrit can. Western languages which are the inventions of very linear minds are inadequate to do this. Their phonetics, vocabulary, syntax, semantics and writing systems are all inefficient & inadequate for this purpose. Please note that I’m not arguing that any language (including Sanskrit or even its base Prakrt) is effective, adequate, and efficient as regards expressing the ultimate truth because the ultimate truth cannot be expressed through language. It is beyond the realm of languages because languages are meant for referring to/communicating things that exist and events that occur in the space-time.

But in respect of giving effective hints Sanskrit seems to enjoy an advantage which other languages especially of the western origin do not share. This may be partially the reason why some people argue that the study of Sanskrit make easy for enlightenment.

Let me point out the main differences between Sanskrit (or other eastern languages) on the one hand and English (or other western languages) on the other in terms of the 5 dimensions of a modern language:-

In general, western phonology relies mostly on intonation, which limits the flow of utterance where as in Sanskrit the flow is uninterrupted.

In general, new words in English are mostly formed by attaching some letters to the root word. This is called affixation which is either prefixation or suffixation. In Sanskrit, word is mostly formed by a synergic combination of sounds, words, syntax, and meanings in an effective way.

In general, the syntax of English is very ‘loose’ and the words are put as if they are all separate entities. But in Sanskrit, when two words come together, they merge together occupying less time (and space).

In general, the meanings of derivational words in English are not much deeply woven. For example, take the word ‘Beautiful’ = Having beauty (or: beauty + full; i.e., full of beauty). But what is beauty? But the Sanskrit word ‘Manoharam’ = manaha + haram = that which robes the mind. It means that the mind is not there at the very same moment of experiencing beauty. Here the experience of beauty is beautifully interwoven with the word manoharam.

As far as the writing system is concerned, English in general does not have a method of combining letters synergically to reduce waste of space (and time). But in Sanskrit, when two or more letters combine together, they do so synergically, thus occupying less space ( & time).

Thus the knowledge of synergy, change and transformation etc. can be seen built into the Sanskrit language.

To enrichen English language with a powerful expression capabilities, we at http://www.ideas-and-insight.com has developed a content presentation technology called ART which has been used in the site in the session Self-Improvement. Those who are interested in knowing more about the same may visit the site.

There are many other such linguistic differences where Sanskrit is beautiful than English. By the way, still better is the beauty of the language Prakrt. But unfortunately it is also a dead language like Sanskrit and not many studies on its linguistics is available in English, if any at all.

The Rishi knows that when he refers to the word ‘all’, only those things/concepts are meant that are in the space-time(physical/psychological space-time). So he extends the application of the word ‘all’ by saying that whatever is beyond the 3 time divisions ( or rather, whatever is beyond the space-time) ‘all’ and so it is also Aum. The Rishi is well aware of a dimension beyond space-time.

Thus it becomes clear that there is nobody/nothing to point the finger at and say "this". The observer (=the subject) and the observed (=object) (and the experience) have become one. There is only "this" and nothing else. When ‘this‘ includes everything how can you point a finger at something and say ‘this’?

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Also refer to :

Psycholinguistics :

Works of Noam Chomski:

Pragmatics

Theories of Meaning

Relevant Websites:

Relevant books in Sanskrit and other oriental languages:

Panineeyam (Sanskrit) by Panini

Samskrita ratnakaram (Sanskrit) by

Amarakosa (Sanskrit) by Amarasimhan

Yaskaniruktam (Sanskrit) by Yaskan

Samskrita Nirukta Kosam by Rajagopal N.K.

Samskarathinte srothassukal (Malayalam) by Raman K.K.

For a detailed understanding of space & time refer to:

A Concise History of Time

By Illya Prigogine

The Theory of Relativity: Special and General

Space, time and gravitation

The Psychology of consciousness

The Tao of physics

Relevant Websites:

For a detailed discussion of other Upanishads please refer to:

The Upanishads: Sri Aurobindo Cetenary Library Delux Edition,

Sri Aurobindo Ashram, Pondichery.

The Upanishads Vol 1 to 4

by Swami Nikhilananda(Translator). Hardcover (June 1987)

Price:$72.00 (Amazon)

The Upanishads

by Eknath Easwaran(Editor), Michael N. Nagler (Photographer) (Paperback - July 1987)
Price: $7.96 (Amazon)

Relevant Websites:

Sarvam hyetadbrahma, ayamatma brahma,

Soyamatma catushpat.

Sarvam=all; etad=this; brahma hi = is Brahman (=the Absolute); saha = that; ayam= this; atma = Atman (=the pure Self); brahma= Brahman; saha = that; ayam=this; Atma=Atman; catushpat= has four parts.

All this is Brahman

This Atman is Brahman

This Atman has four parts

jagaritasthano bahihi prajnaha saptanga

ekonavimsatimukhaha sthulabhug

vaiswanaraha pratamaha padaha

jagaritasthanaha = (having) wakefulness as the ground/site; bahihi prajnaha = having awareness in external objects; saptangaha=having 7 organs; ekonavimsatimukhaha = having 19 faces; sthula bhuk = consuming gross objects; vaiswanaraha=cosmic man; pradhamaha = first; padaha=quarter.

That which has wakefulness as its ground, awareness that is extraverted, has 7 organs & 19 faces and that (which) consumes the gross (objects) is the cosmic man, the first quarter.

swapnasthanontahaprajnaha saptanga

ekonavimsatimukhaha praviviktabhuk

taijaso dwitiyaha padaha

swapnasthanaha = (having) dream as the ground/site; antahaprajnaha = having awareness turned in; saptangaha=having 7 organs; ekonavimsatimukhaha = having 19 faces; praviviktabhuk = consuming subtle objects; taijasaha=lustrous man; dwitiyaha = second; padaha=quarter.

That which has dream state as the ground, has awareness that is introverted, has 7 organs & 19 faces; that which consumes the subtle is the lustrous man, the second quarter.

yatra supto na kamcana kamam kamayate

na kamcana swapnam pasyati tatsushuptam.

Sushuptasthana ekebhotaha prajnanakhana

Evanandamayo hyanandabhuk cetomukhaha

Prajnastrteyaha padaha.

Yatra=where in space (time); suptaha = one who is asleep; kamcana kamam na kamayate = does not desire any desire; kamcana swapnam=any dream; na pasyati = not seen; tat = that; sushuptam = deep sleep. Sushupta stanaha = one who has the ground as deep sleep; ekebhutaha= unified; prajnanakhanaha eva = who has awareness that is frozen; anandamayaha = and who is blissful; cetomukhaha = has the face of consciousness; prajnaha = the omniscient man; trteyaha padaha = is the third quarter.

(The state) where one who sleeps doesn’t have any desire, doesn’t see any dream, that state is deep sleep. That which has deep sleep as the ground, has awareness that is frozen, who is full of bliss, who consumes bliss and who has consciousness as face is the omniscient man, the 3^rd quarter.

esha sarveswara esha sarvajna

eshoantharyamiyesha yonihi sarvasya

prabhavapyayou hi bhutanam.

Esha = he/this one; sarveswaraha=is the omnipotent; esha=he/this one; sarvajnaha=is the omniscient; esha = he/this one; antaryami = is the unmoved mover; esha = he/this one ; yonihi sarvasya = womb of all; bhutanam = all that has taken birth; prabhavapyayau hi = beginning and end.

He is the omnipotent,

He is the omniscient,

He is the unmoved mover,

He is the womb of all,

The beginning & end of all.

The omnipotent:

nanthaha prajnam na bahihi prajnam

nobhayatahaprajnam na prajnanakhanam

na prajnam naprajnam. Adrshtyamavyavaharyamagrahyamalakhshanamacintyamavyapadesyamekatmapratyayasaram prapanjopasamam santam sivamadvaitam caturtham manyanthe sa atma sa vijneyaha.

Na anthahaprajnam = has no awareness inside; na bahihiprajnam = has no awareness outside; na ubhayataha prajnam=has no awareness inside & outside; na prajnanakhanam=is not awareness frozen; na prajnam=is not aware; na aprajnam=is not unaware; adrshtam=is not visible; avyavaharyam = is not transactable; agrahyam= is not graspable; alakshanam=has no characterestics; avyapadesyam= is not nameable; ekatmapratyayasaram=known by the intuition that Atman is unique; prapanjopasamam= is the control of the cosmos; santam=tranquil; sivam= pure; advaitam= without two; caturtham = fourth; manyanthe = is thought of as; saha =he; atma = Atman; saha=he; vijneyaha= the one that should be known.

No awareness inside;

No awareness outside;

No awareness inside and outside;

Not awareness that is frozen;

Not aware;

Not unaware;

Not visible;

Not transactible;

Not graspable;

Not any characteristic;

Not thinkable;

Not nameable;

is known only by the intuitive awareness that Atman is unique;

is the control of the cosmos;

is tranquil

is pure;

is without two;

is considered the fourth (by scholars/sages)

He is (the) Atman;

He is the one that should be known.

soyamatmadhyaksharamongarodhimatram

pada matra matrascha pada akara ukaro makara iti.

Saha ayam = that, this; atma = Atman; adhyaksharam= based on word; ongaraha= is Aum. Adimatram=based on syllables; padaha = parts; matraha = are syllables; akaraha= the letter ‘A’; ukaraha = the letter ‘U’; makaraha = the letter ‘M’; iti= is; matraha = syllable; padaha ca = and parts.

This Atman is Aum based on word;

Is parts based on syllables.

A,U,M are the syllables that are the parts.

jagaritasthano vaiswanaroakaraha

prathama matra apteradimattvadvapnoti ha

vai sarvan kamanadisca bhavati ya evam veda.

Jagaritasthanaha = having wakefulness as the ground; vaiswanaraha=the cosmic man; apteha=because of universality; adimattavat va = or (because of ) being the beginning one; prathama matra = is the first syllable; akaraha = ‘A’; yaha = one who; evam= this; veda = knows; saha=he; sarvam=all; kaman= desires; apnoti ha vai= fulfills; adihi = the leader; bhavati ca = and becomes.

The cosmic man who has the ground as wakefulness is the first syllable ‘A’ because of its universality or because it is at the beginning. One who knows thus, fulfills all desires & becomes the leader.

10.

swapnasthanasthaijasa ukaro dviteya

matra utkarshadubhayatvadva utkarshati

ha vai jnanasanthatim samanasca bhavati

nasayabrahmavit kule bhavati ya evam veda.

Svapna sthanaha = having dream as the ground; taijasaha = the luminous man; utkarshat=because of eminence; ubhayatvad va = or because it fits both sides; dviteya matra = is the second syllable; ukara = U; yaha = one who evam = thus ; veda = knows; saha = he; jnanasanthatim = scholar; utkarshati= begets (increases); samanaha ca bhavati = and is honoured by all; asya = this one’s/his; kule = in family; abrahmavit na bhavati = there will not be anyone without the knowledge of the absolute.

The lustrous man who has the ground as dream, because of excellence/eminence or because (he) joins both sides becomes the second syllable ‘U’. One who knows thus increases knowledgeable offsprings and becomes honoured by all. In his family, there won’t be anyone without the knowledge of the absolute.

11.

sushuptasthanaha prajno makarastrteya

matra miterapetervva minoti ha va

idam sarvamapetisca bhavati ya evam veda.

Sushuptasthanaha = having deep sleep as the ground; prajnaha =the omniscient man; miteha = because of measure; apeteha va= or because of being unified; trteya matra = third syllable; makaraha=’M’; yaha = one who; eva = thus; veda=knows; (saha=he) idam sarvam= all this; minoti ha vai = surely measures; apetihi ca bhavati = and becomes unified.

The omniscient that has deep sleep as the ground, because of measure or of unification, is the 3^rd syllable ‘M’. one who knows thus measures all, becomes unified(with Atman).

12.

amatrascaturthoavyavaharyaha

prapanjopasamaha sivoadvaita evamomgara

atmaiva samvisatyAtmanAtmanam

ya evam veda ya evam veda.

Amatraha = without syllable; avyavaharyaha = is not transactable; prapanjopasamaha =control of the cosmos; Sivaha= pure; advaitaha = without two; caturthaha (padaha) = fourth (quarter). Evam = thus; omgaraha = Aum; atma eva = Atman itself; yaha = one who; evam = thus; veda= knows; (saha = he) Atmana = with Atman; Atmanam samvisati= enters Atman.

That which has no syllable and is not transactable which is the control of the cosmos, is pure, is without two, is the fourth quarter. Thus Aum is Atman itself. One who knows thus, enters Atman by Atman.

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