Mundaka 2.2.2 Trans & Comms

yadarcimadyadaṇubhyo’ṇu ca yasmim̐llokā nihitā lokinaśca. tadetadakṣaraṁ brahma sa prāṇastadu vāṅmanaḥ tadetat satyaṁ tadamṛtaṁ tadveddhavyaṁ somya viddhi. (2.2.2)

tad – that; etad – this; akṣaraṁ-brahma – is Brahman; yad – which; arcimat – is shining; yad – which; aṇubhyaḥ aṇuḥ – subtler than the subtlest; ca – and; yasmin – in which; lokāḥ – the worlds; ca – and; lokinaḥ – the indwellers of the worlds; nihitāḥ – have their being; saḥ – that; prāṇaḥ – is prāṇa; tad – that; u – indeed; vāṅmanaḥ – is speech and mind; tad etat – that Brahman; satyam – is truth; tad – that; amṛtam – is immortal; tad – that; veddhavyam – has to be understood by you; somya – O pleasing one; viddhi – may you know it 

That Brahman is shining, is subtler than the subtlest, and all the worlds and their indwellers have their being in it. That is prāṇa. That is speech and mind. That Brahman alone is the truth. That is immortal. That has to be understood. O pleasing one! May you know that.

One need not put all the names and forms into a melting pot and make an advitīya, a non-dual, stew to understand Brahman. The subject is Brahman, the object also is Brahman, the relationship between them is Brahman and the order that brings the relationship into existence is also Brahman. This is what we call non-dual. It is cognitive. One knows the differences, one sees them, and yet makes them disappear.

Tad amṛtam, tad veddhavyam: that is free from death, and has to be targeted by one. That should be the lakṣya, the goal for everyone. When you send an arrow, it is meant to hit the target. Similarly, any meditation or ritual that you do is indirectly for gaining Brahman alone. For a karma-yogin as well as a sannyāsin the end is Brahman. If you do not understand the teaching, you can meditate in order to get the mind ready. Somya viddhi: O pleasing one, may you know it.

~Dayananda

Luminous, subtler than even the subtlest, that imperishable Brahman alone is the abode of the world and all its inhabitants. He is life, speech, mind, reality and immortality. That is the mark (goal) which should be penetrated by the mind. Penetrate It, O my friend!

In Vedānta, mind and intellect are considered to be one and the same stuff and it has different names, only to indicate its different functions. With the intellect to discriminate and separate the dead matter from the dynamic Spirit, is the Vedānta sādhanā for the intellect, which is fulfilled only when we seek and establish our identity with the Spirit which is all-pervading, all-perfect and all-full. This is the method of Vedānta meditation – know, feel, expand and realise.

~Chinmayanda

That which is radiant, subtler than the subtle, That by which all the worlds and their inhabitants are supported-That, verily, is the indestructible Brahman; That is the prana, speech, and the mind; That is the True and That is the Immortal. That alone is to be struck. Strike It, my good friend. 

TO BE STRUCK: That is to say, to be known by the mind. STRIKE: That is to say, concentrate your mind on Brahman. 

~Nikhilananda

That which is self-luminous and more subtle than the subtlest, that in which the world and its inhabitants are established, that is the imperishable Brahman. That is the life-breath, speech, and mind. That is the truth and that is immortal. That alone is to be pierced. Beloved, know that.

~aumdada

Mundaka 2.2.3 Trans & Comms

धनुः – bow; गृहीत्वा – having taken; औपनिषदं – furnished by Upaniṣads; महास्त्रम् – the great weapon; शरं – arrow; हि – indeed; उपासानिशितं – sharpened by japa; सन्धयीत – must be fixed; आयम्य – having drawn; तद्भावगतेन – fixed on Brahman; चेतसा – with mind; लक्ष्यं – the mark, goal (Brahman); तत् – that; एव – alone; अक्षरं – immortal Brahman; सोम्य – O! friend; विद्धि – penetrate (learn)

Having taken the great weapon – the bow – furnished by the Upaniṣads and fixed in it the arrow rendered pointed by constant meditation; and having drawn it with the mind fixed on the Brahman, O good looking youth! Penetrate that mark – the immortal Brahman.

In these two inimitable mantras we have one of the many examples in Hindu philosophy where poetry and thought are wedded together. Literary art, nowhere in the world, has so far outshone as it is here; for here, we have an example of exquisite rhythm, choicest words, pregnant suggestions, endless significances and the most striking picture, all brought to work in the sevā (service) of the philosophy at its best. In these two mantras we have the entire sādhanā according to Vedānta explained to exhaustion. No wonder then, we observe this stanza at the lips of every Master, at the tip of the pen of every writer and, in the throat of every speaker!!

The method of penetrating the Truth centre in us with our mind, is the theme of these two mantras for which no better metaphor could have been employed than that of bow and arrow. The bow here is the chanting of ‘Om’ with a knowledge of the significance of ‘Om’. The arrow is the life centre in the individual. The awareness in us, propelled by the motive force generated in voiceless ecstasy, during the thoughtless meditation, ‘flies’ to touch total Awareness, the Brahman, the all-pervading Reality.

~Chinmayananda

dhanurgṛhītvaupaniṣadaṁ mahāstraṁ śaraṁ hyupāsāniśitaṁ sandhayīta. āyamya tadbhāvagatena cetasā lakṣyaṁ tadevākṣaraṁ somya viddhi. (2.2.3)

dhanuḥ – bow; gṛhītvā – taking; aupaniṣadam – that which obtains in the upaniṣads; mahāstram – the great weapon; śaram – arrow; hi – indeed; upāsā-niśitam – sharpened by meditation; sandhayīta – fix; āyamya – pulling the string of the bow; tadbhāvagatena – committed to the meaning of Om; cetasā – with the mind; lakṣyam – the target; tad – that; eva – only; akṣaram – Brahman; somya – O pleasing one; viddhi – strike O pleasing one! 

May you take the great bow of Om that is revealed in the upaniṣads and fix the arrow of mind that is sharpened by meditation. Then may you strike the target of Brahman with a mind that is committed to the meaning of Om by pulling the string of the bow.

~Dayananda

Take the Upanishad as the bow, the great weapon, and place upon it the arrow sharpened by meditation. Then, having drawn it back with a mind directed to the thought of Brahman, strike that mark, 0 my good friend-that which is the Imperishable. 

By contemplating the meaning of Orn and repeating the sound, the aspirant realizes his self to be the reflection of Brahman. The meditation on the atman as such is denoted by the placing of the arrow upon the bow. The realization that the reB.ected consciousness is identical with Pure Consciousness is described as striking the mark. Beginners are advised to meditate on Brahman through the symbol Om.

~Nikhilananda

Having taken up the bow, that great weapon revealed by the Upanishads, and fixing in it an arrow sharpened by meditation, draw it back with a mind directed to that one imperishable target. Beloved, know that. ~aumdada

Mundaka 2.2.4 Trans & Comms

प्रणवः – the praṇava; धनुः – bow; शरः – arrow; हि – indeed; आत्मा – Ᾱtman; ब्रह्म – Brahman; तत् – that; लक्ष्यम् – the goal, mark; उच्यते – is said to be; अप्रमत्तेन – steady and undeflected; वेद्धव्यं – should be hit; शरवत् – like the arrow; तन्मयः –one with the mark; भवेत् – should become

The praṇava is the bow, the Ᾱtman is the arrow and the Brahman is said to be its mark (goal). It should be hit by one, who is self-collected and that which hits becomes, like the arrow, one with the mark meaning Brahman.

Here, the picture is more than significant to one who contemplates over it. When the arrow is fixed to the bow and pulled towards us, though the arrow is facing outward, the bow string bends itself to represent an arrow head turned towards ourselves. Thus the ‘Om’ chanting is to be done in the heart and its significances are to be meditated upon and experienced in the inner most vaults of our personality. When the string is strung to the maximum, the bow-man is only to relax his firm grip on the arrow – the Self – and the flight of the instrument pointing through the space is automatic, immediate and instantaneous. Having reached its goal, the bulls-eye, the Brahman, the Śruti says that the individual Self merges with the total Self to become one with it.

~Chinmayananda

praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate. apramattena veddhavyaṁ śaravat tanmayo bhavet. (2.2.4) 

praṇavaḥ – oṁkāra; dhanuḥ – is the bow; ātmā – the self; hi – indeed; śaraḥ – the arrow; brahma – Brahman; tallakṣyam – its target (implied meaning); ucyate – is said; apramattena – without indifference; veddhavyam – has to be understood; śaravat – like the arrow; tanmayaḥ – one with that (Brahman); bhavet – one should become 

Oṁkāra is the bow, ātman indeed is the arrow and Brahman is said to be its target. It must be known without indifference. One should become one with that Brahman, like the arrow (with the target).

The meaning of Om is consciousness that is invariable in all thoughts. It is something you can straightaway see. Every thought that occurs in the mind has to be recognised as Brahman. Then the thought really loses its virulence, and your vision is only in Brahman, which is you.

Śaravat tanmayo bhavet: may one become one with the target like an arrow. Just as an arrow that strikes the target becomes one with the target and no longer remains separate, similarly may one become brahma-niṣṭha. May one recognise oneself as Brahman. May one not have any doubt whatsoever with respect to this fact. Śaṅkara says, “By giving up the notion of ‘I’ in the physical body, may one have clear knowledge of oneness with Brahman, which is the implied meaning of Om.”

~Dayananda

Om is the bow; the atman is the arrow; Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the atman becomes one with Brahman, as the arrow with the target. 

OM IS THE BOW: As the bow is the cause of the arrow's entering into the target, so Om is the cause of the atman's entering into Brahman. The atman becomes purified through the constant repetition of Om, and then with the support of this mystic syllable is absorbed in Brahman.

THE ATMAN: Here the word means the reflection of the Supreme Self, which is like the reflection of the sun in water. This is called the individual self, the cognizer of the different states of the mind. Like an arrow, it is discharged at the Supreme Self, the immortal Brahman. Therefore Brahman is said to be its mark.

BY AN UNDISTRACTED ETC: The mind of the aspirant should be free from restlessness caused by longing for external objects. It should be detached from the world. Through a mind disciplined by self-control and concentration one can realize Brahman.

THEN THE ATMAN ETC: After reaching Brahman, the atrnan becomes one with It. Just as the goal of the arrow, after it has been discharged from the bow, is to be absorbed in the mark, so the goal of the atman is to become one with Brahman through the elimination of such erroneous ideas as are created by its identification with the body, the mind, and the senses.

~Nikhilananda

Notes:

Pranava - the primeval word; om; onkara. Vide om.

Om - the Word; the pranava; the Eternal. All words are said to be but various forms of the one sound, om, according to the Upanisads. It represents the divine and the power of God. It is the sound-symbol for the ultimate Reality.

Omkara is the bow. Atman is assuredly the arrow. That Brahman is said to be the target. It is to be pierced by one with undistracted concentration like an arrow becoming one with that. ~aumdada

Mundaka 2.2.5 Trans & Comms

yasmin dyauḥ pṛthivī cāntarikṣaṁ otaṁ manaḥ saha prāṇaiśca sarvaiḥ. tamevaikaṁ jānatha ātmānam anyā vāco vimuñcathāmṛtasyaiṣa setuḥ.

Heaven, the earth and the space in between the two, and the mind along with prāṇas are woven in this Brahman. May you know that non-dual Brahman to be the very ātman. Give up all other words. This is the bridge to mokṣa.

Tam eva ekam ātmānaṁ jānatha : may you know that Brahman to be non-dual, and that non-dual Brahman to be the very self. This statement is a mahā-vākya, revealing the oneness of self and Brahman. Tam eva jānatha, may you know that only. Why? Because you wanted to know that, knowing which everything is as well known.

~Dayananda

He, in whom the heaven, the earth and the interspace are centred, together with the mind and all life breaths (prāṇas) – know Him alone as the one Self of all, and desist from all other talks. This is the man’s bridge to the shore of Immortality (across the ocean of life).

Know Him – Here the term ‘Know’ does not mean the ordinary meaning of knowing the object through intervention of the instruments of knowledge. Here, the object of knowledge is but the subject itself and, as such, here the word ‘know’ means only a rediscovery – a recognition. This rediscovery or Self-realisation is not possible so long as the seeker is preoccupied with the world of external objects and their problems, and hence the Śruti advises every seeker to ‘desist from all other talks.’

~Chinmayananda

In Him are woven heaven, earth, and the space between, and the mind with all the sense-organs. Know that non-dual Atman alone and give up all other talk. He is the bridge to Immortality. 

TALK: All talk related to the lower knowledge is futile, nay harmful, for the seeker of Brahman. 

~Nikhilananda

In whom heaven, earth, and in-between are interwoven, as well as the mind and vital breath—know all that alone as the one, as the Self. Abandon all other talk. This is the bridge of immortality. 

~aumdada

Mundaka 2.2.6 Trans & Comms

arā iva rathanābhau saṁhatā yatra nāḍyaḥ sa eṣo’ntaścarate bahudhā jāyamānaḥ. omityevaṁ dhyāyatha ātmānaṁ svasti vaḥ pārāya tamasaḥ parastāt.

Being born in various forms this self exists within the mind where all the nerves are clustered just as the spokes are clustered on the hub of the chariot wheel. Meditate upon this self in this manner with the help of oṁkāra. May there be an auspicious end for you for reaching the other side of ignorance.

Bahudhā jāyamānaḥ carate: the self exists (there) being born in various forms. This ātman in which everything is woven moves in the buddhi as the ahaṅkāra, being born in various forms like anger, jealousy, happiness and unhappiness and doing varieties of jobs like seeing, hearing, thinking and so on, as well as not doing any job too. Because of the changing thoughts, the ātman is ‘as though’ born in various forms and looks as though it is moving in all three states of experience.

~Dayananda

Where all the nerves meet like the spokes of a chariot wheel in the hub, there within the heart He moves, becoming manifold. Meditate on that Self as Om. Godspeed to you in crossing to the farther shores beyond the darkness.

After thus explaining the goal and the way, the Master in all enthusiasm and with an inexpressible joy, cries ‘godspeed to you.’ No Master can bless a seeker more than by explaining the goal and the path. In fact, there the Master’s job ends. Thereafter all he can do for the seeker is to encourage him now and then with repeated wishes of godspeed to him on his path. The pilgrimage is to be pursued by the seeker himself and every step is to be taken by himself.

~Chinmayananda

He moves about, becoming manifold, within the heart, where the arteries meet, like the spokes fastened in the nave of a chariot wheel. Meditate on Atman as Om. Hail to you! May you cross beyond the sea of darkness! 

HEART: The seers of the Upanishads often describe the heart as the dwelling-place of Atman, or Brahman (Brahmapuram). In meditation one feels Its presence very vividly in the heart. 

~Nikhilananda

Like the spokes of a wheel fastened at the hub, there within the heart where all arteries meet, It moves, becoming manifold. Meditate on that Atman as Om. Hail to your crossing to the other side beyond the darkness.

~aumdada

Mundaka 2.2.7 Trans & Comms

yaḥ sarvajñaḥ sarvavid yasyaiṣa mahimā bhuvi. divye brahmapure hyeṣa vyomanyātmā pratiṣṭhitaḥ.

This self is all-knowledge in general and knows everything in detail. It is his glory in the world. The self-evident self abides in the space in the buddhi, which is conscious.

Divye brahmapure vyomni hyeṣa ātmā pratiṣṭhitaḥ: this self-evident ātman abides in the space in buddhi, the city of Brahman. It does not mean that the buddhi is a location where ātman is seated. Buddhi is the place where ātman can be known, because ātman manifests there in the form of caitanya. Buddhi is called brahma-pura, where Brahman exists, meaning, Brahman is recognised. Nowhere else one can recognise Brahman. Brahman exists in the buddhi as awareness in every thought as well as in the space of awareness that is free from thoughts as a sākṣin, witness, of both cognition and the absence of it.

~Dayananda

yaḥ sarvajñaḥ sarvavidyasyaiṣa mahimā bhuvi, divye brahmapure hyeṣa vyomnyātmā pratiṣṭhitaḥ. manomayaḥ prāṇaśarīranetā pratiṣṭhito’nne hṛdayaṁ sannidhāya, tadvijñānena paripaśyanti dhīrā ānandarūpamamṛtaṁ yadvibhāti.

He is ‘all-wise’ and ‘all-knowing’ and His, is verily this glory manifest in the world. In the sky of the heart – the luminous city of Brahman – He is established, clothed in mind and guiding life and body. With His seat in the heart, He lives in the whole body of a man. In the perfect knowledge of Him, the wise realise the state of blissful Immortality.

Brahmapure – The term is to indicate the spot where Brahman or the total Self, resides. It is only figurative explanation in terms of the finite to indicate the palace of the Infinite. This land of the Self is described as luminous, because Consciousness is the very illuminator of all the objects and the illuminating principle in all the planes of consciousness. This is considered to be located in the cave of the heart because it is there, among the vibrations of the intellect and the waves of thought, that a seeker can struggle to discover the pure Consciousness. Though seated in the heart, He is the very substance of all the activities of the body, the vital airs, the mind and the intellect.

~Chinmayananda

He who knows all and understands all, and to whom belongs all the glory in the world-He, Atman, is placed in the space in the effulgent abode of Brahman. He assumes the forms of the mind and leads the body and the senses. He dwells in the body, inside the heart. By the knowledge of That which shines as the blissful and immortal Atman, the wise behold Him fully in all things. 

The seeker first realizes the Supreme Knowledge, which confers upon him Bliss and Immortality, directly within himself and then realizes it everywhere and in all objects. 

~Nikhilananda

This Self, who is all-knowing and all wise, and to whom belongs all the glory in this world, is established in the luminous abode of Brahman. It assumes a mind, leads the life force, and dwells in the heart of the body. By Its knowledge, the wise behold that blissful and immortal Atman shining forth everywhere.

~aumdada

Mundaka 2.2.8-11 Trans & Comms

8. The fetters of the heart are broken, all doubts. are resolved, and all works cease to bear fruit, when He is beheld who is both high and low.

9. There the stainless and indivisible Brahman shines in the highest, golden sheath. It is pure; It is the Light of lights; It is That which they know who know the Self.

The sheath referred to here is the buddhi, or intellect. Brahman lies in the buddhi, like a sword encased in a sheath; that is to say, It is most vividly manifest in the buddhi, which is described as golden because it is endowed with reason and knowledge and is therefore superior to the other organs. Brahman manifests Itself, no doubt, through the other sheaths, for instance the physical and the mental; but Its direct expression is through the buddhi, which is subtler than the body, the prana, or the mind. By the intellect alone, when it is devoid of all impurities, Brahman is realized.

10. The sun does not shine there, nor the moon and the stars, nor these lightnings, not to speak of this fire. When He shines, everything shines after Him; by His light everything is lighted.

According to the Upanishadic teachings, as explained by the Nondualists, the entire objective universe is possible only in so far as it is sustained by a Knowing Subject. It is the Consciousness of Atman as Knower which manifests the universe. Even such luminous objects as the sun, the moon, and £.re cannot reveal themselves unless they become manifest by the Consciousness of the Knower. These material objects have no light of their own. Everything shines by the light of Atman, the Subject.

11. That immortal Brahman alone is before, that Brahman is behind, that Brahman is to the right and left. Brahman alone pervades everything above and below; this universe is that Supreme Brahman alone. 

Through ignorance one sees, in place of Brahman, the universe of names and forms outside oneself, and in place of .Atman, or Pure Consciousness, the individualized body and mind. This false vision creates the illusion of such pairs of opposites as good and evil, life and death, freedom and bondage, light and darkness. It is the cause of man's grief and suffering. Since the multiplicity of names and forms is the result of ignorance, what he is really seeing outside and inside is Pure Brahman and Atman, which are identical. 

~Nikhilananda

8. When He is seen both in the higher and the lower, the knots of seeker’s heart becomes untied; all doubts are dispelled; and all his karmas are consumed.

9. The stainless, indivisible Brahman, the pure, the light of all lights, is in the innermost sheath of the golden hue – the highest. That is what the knowers of the Ᾱtman know.

10. There the sun does not shine, nor the moon, nor the stars; these lightnings also do not shine, how then (can) this earthly fire? Verily everything shines after Him reflecting His glory. This whole world is illumined with His light.

11. Verily, all this is the immortal Brahman. He is everywhere – above, below, in front, at the back, on the right, on the left. This entire world is indeed the supreme Brahman.

~Chinmayananda

Aparoksanubhuti TOC

 

Aparoksanubhuti 2025

• Apararok
• Talks on Aparoksanubhuti 16: knower, witness
• Talks on Aparoksanubhuti 17/21: Atman is
• Talks on Aparoksanubhuti 22-24: sea of satcitananda
• Talks on Aparoksanubhuti 25-28: real knowledge
• Talking Aparoksanubhuti 25-28: rock opera
• Talks on Aparoksanubhuti 31,2,3,9,&40: supreme I
• Talks on Aparoksanubhuti 43-45: Brahman only
• Talking Aparoksanubhuti 43-45: ignorance of the rope
• Talks on Aparoksanubhuti 49-51: born of Brahman
• Talking Aparoksanubhuti 49-51: from The Aparok Opera Experience
• Talks on Aparoksanubhuti 52-54: no second
• Talking Aparoksanubhuti 52-54: body, ego, god, and dna
• Talks on Aparoksanubhuti 56-58: the real seer
• Talks on Aparoksanubhuti 104-124 (work in progress)
• 
  

Turiyam, Turiyam

In Samsara, there is doing and not doing.

In Isvara is nondoing.

Turiyam.

Brahman is consciousness-existence.

Maya is the sword of Brahman.

Turiyam.







~rj35

Jijnasu Zen of Both and Neither

Consciousness-existence is the silver screen.

The mind is the movie. To be or not to be?

Am I the movie or the movie screen?

~rj34

Vidya

1. In the Beginningless Beginning

Our conditioning turns original vidya into avidya.

Living in avidya is this material world.

Believing 'vidya in avidya' is really vidya is a darker place than just believing in avidya itself.

2. Vidya in Avidya

Vidya in avidya is a divine vehicle of deconstruction.

Like any kind of mass transportation, there's a time to get off. 

If nihilism isn't your destination.

3. Aumdada Says to Kabir, Isa 9-11

Vidya in vidya is satcitananda.

Vidya in vidya is nameless and formless.

Aum

~sr17

Isa TOC

• • • Isavasya 1 Translation Fantasia
    • Isavasya 2 Translation Fantasia
    • Isavasya 3 Translation Fantasia
    • Isavasya 4 Translation Fantasia
    • Isavasya 5 Translation Fantasia
    • Isavasya 6 Translation Fantasia
    • Isavasya 7 Translation Fantasia
    • Isavasya 8 Translation Fantasia
    • Isavasya 9 Translation Fantasia
    • Isavasya 10 Translation Fantasia
    • Isavasya 11 Translation Fantasia
    • Isavasya 12 Translation Fantasia
    • Isavasya 13 Translation Fantasia
    • Isavasya 14 Translation Fantasia
    • Isvayasa 15 Translation Fantasia
    • Isvayasa 16 Translation Fantasia
    • Isvayasa 17 Translation Fantasia
    • Isavasya 18 Translation Fantasia
    • A. Chinmayananda on Isa Structure
    • B. Isa Selected Translation
    • C. Best Isa Upanishad Translations
    • D. An Isa Transcreation (wip)
    • E. Transcreating Isa 1, 4-8

Suite Turiyam

1. Dark Side of the Sun (a)

Consciousness-existence transcends space-time. 

It is one without a second and a second in no time.

It doesn't have a reason. It transcends all rhyme.

2. Dark Side of the Sun (b)

I am of that order of the principle of existence. 

I know the ground of consciousness like the back of my mind.

I am here transcending space. I am right now beyond time.

3. Song of Isvara

Brahman lives at the crossroads of Saguna and Nirguna.

That Great Square where the power of Maya veils and unveils!

This is where the Gita and Mandukya coexist. Om.

4. Seasons

Memories are like dreams remembered.

The Fourth of July. The Fifth of November.

This blessed eve of meteorological spring.

5. To Turiyam

The Quantum Controller of Maya is Isvara. Isvara is the God of Universal Consciousness! Turiyam is the Godhead. Aum.

~sr16

Song of Isvara

Brahman lives at the crossroads of Saguna and Nirguna.

That Great Square where the power of Maya veils and unveils!

This is where the Gita and Mandukya coexist. Om.

~rj33

In the Dark Side of the Sun

1.

Consciousness-existence transcends space-time. 

It is one without a second and a second with no time.

It doesn't have a reason. It transcends all rhyme.

2.

I am of that order of the principle of existence. 

I know the ground of consciousness like the back of my mind.

I am here transcending space. I am right now beyond time.

~rj32

Mandukya 2025 TOC

Mandukya 2025 TOC

• Mandukya, Karika & Bhashya by Nikhilananda (via Wisdom Library)
• My Favorite Advaitic English Translations of the Mandukya Upanishad with Gaudapada's Karika for 2025
• My Mandukya Paraverse
• --- TOC Mandukya & Karika 1 (from Chinmaya Sandeepany
• Talks on Mandukya 2-6
• Mandukya 7 word by word
• 11 Translations of Mandukya 7
• My Mandukya 7
• Talks on Mandukya 7
• Talks on MK1.11-15
• Talking Realization: Transcreating Gaudapada's MK 1.15-18
• Mandukya 9-11 Aum Associations Chart
• Mandukya 12 Word-by-word, Translations & Commentaries
• Talks on Mandukya 12
• The Perfect Name: Aum is the Lower and Higher Brahman: Translation and Commentaries on K1.26
• Talks on K1.24-29
• --- TOC Karika 2 Vaitathya Prakarana (from Chinmaya Sandeepany)
• Talks on Mandukya K2.1-6: Dreaming Up a Waking State
• The Famous MK2.12: Some Translations & Commentaries
• Mandukya K2:12 Medley
• Talks on Mandukya K2.12: atmanatmanam-atma
• MK2.16 (&17,18): Translations & Commentaries
• Mandukya K2.16 Medley
• Short Talks on Mandukya K2.16: kalpayate purvam
• Mandukya K2.32: This is the highest Truth (Iti esa paramarthata)
• Talks on K2.32: na vai mukta
• Mandukya K2.33: Non-duality is auspicious (Advayata siva)
• MK2.35-38: Shankara's Commentary on Gaudapada's Method of Sadhana
• Talks on MK2.35-38: tattvam
• --- TOC Karika 3 Advaita Prakarana (from Chinmaya Sandeepany)
• Some Commentary and Translations on and of MK3.1-2
• Talks on Mandukya K3.3-9: akasa
• Talking about Talks on MK3.3-9
• Some Commentaries on and Translations of MK3.19-22 re: Immortality
• Talks on Mandukya K3.19-22: aja
• Translations and Commentaries on MK3.23-26 re: sama sruti
• Translations & Commentaries on K3.27-28 re: sato / asato
• Talks on MK3.27-28: sato
• Translations & Commentaries on K3.29-33: ajenajaṁ
• Talks on MK3.29-33: amani-bhava
• Translations & Commentaries on K3.34-39: asparsa
• Talks on MK3.34-38: asparsa
• Translation & Commentaries on MK3.48: uttamam satyam
• Talks on MK3.48: uttamam
• --- TOC Karika 4 Alaata-Shanti Prakarana “Quenching the Firebrand" (from Chinmaya Sandeepany)
• Chinmayananda on Mandukya Karika 4
• Translations & Commentaries on MK4.42-46
• Talks on MK4.42-46: na patanti viparyaye
• Translation & Commentaries on MK4.47-52: alata spanditam
• Talks on MK4.47-52: the firebrand
• Translations & Commentaries on MK4.82-86
• Talks on MK4.82-86: the sage abides
• Translations & Commentaries K4.91-95
• Talks on MK4.91-95: sarve dharmah
• Translations & Commentaries MK4.96-100
• Short Talks on MK4.99-100
• Project Mandukya 2025 Afterword: Two Gaudapadas and a Buddhist Elephant

Dayananda on Jijnasu & Jnani (BG7:16)

caturvidhā bhajante māṁ janāḥ sukṛtino’rjuna ārto jijñāsurarthārthī jñānī ca bharatarṣabha (16)

caturvidhāḥ – four-fold; janāḥ – people; sukṛtinaḥ – who do good actions; mām – me; bhajante – worship; arjuna – O Arjuna!; ārtaḥ – the one in distress; arthārthī – the one who seeks security and pleasure; jijñāsuḥ – the one who desires to know; ca – and; jñānī – the one who knows; bharatarṣabha – O the foremost in the clan of Bharata! 

Arjuna, the foremost in the clan of Bharata! People given to good actions, who worship me are four-fold–the distressed, the seeker of security and pleasure, the one who desires to know (me), and the one who knows (me).

The jijñāsu is not invoking Īśvara’s grace for simple accomplishments. He wants to know the truth of Īśvara, the ultimate cause of everything. And this jijñāsu is a great devotee. He does not use Bhagavān as an accomplice for his small pursuits. He wants to know who is Īśvara and as a bhakta he invokes Īśvara’s grace for this.

Knowledge of Īśvara is nothing but knowledge of ātmā. Īśvara, the cause of everything, happens to be in essence, oneself. If Īśvara were other than ātmā, he would be anātmā, and therefore, inert. The only conscious being is ātmā, and Īśvara is not separate from it.

This seeming difference between Īśvara and the individual is due to upādhi, as we have seen. There is only one reality which the jijñāsu wants to know. He is a devotee because he seeks the help of Īśvara and performs prayerful actions to earn this help.

When one is a jijñāsu one necessarily becomes a jñānī, the one who knows the truth of Lord Viṣṇu, Parameśvara, as oneself. Such a person is a real bhakta.

The jñānī’s devotion is what we call sādhya-bhakti. There are two types of bhakti. One is sādhana-bhakti, a devotion to Īśvara as a means. This is the devotion of a jijñāsu. But the bhakti of one who understands Īśvara, who recognises the truth of Īśvara as ātmā, is sādhya-bhakti. It is a bhakti that has fulfilled itself in the form of parama-prema-svarūpa-bhakti, absolute love.

This is the devotion of a jñānī. For him, the bhakti has fulfilled itself. So, how can we call him a bhakta? He is still a bhakta if we consider a bhakta as someone who is in union with Īśvara. For a jñānī, Īśvara is aparokṣa, immediate. It is the only difference, and it is a great difference. 

For a jijñāsu, however, there is a possibility of Īśvara becoming aparokṣa and for the jñānī, he is aparokṣa because Īśvara, the cause of everything, is non-separate from ātmā. Even though Īśvara is the ātmā of everyone, it is only the jñānī who appreciates it. Only he has an intellect subtle enough to recognise what is true for everyone. And the jñānī is distinguished here among the bhaktas as a fulfilled bhakta. The jijñāsu is going to be fulfilled.

Bhakti, devotion, is any type of union between jīva and Īśvara. By a proper action or even a thought you are uniting yourself to Īśvara. But jñānī does not try to make a bridge between jīva and Īśvara. Gaining the knowledge, he finds that he is always united. There is only one thing–Īśvara, that is ātmā. There is no second thing at all to unite with. So, he is nitya-yukta, always united.

There are four kinds of virtuous men who worship me, Arjuna: the man in distress, the man who seeks power, the man who seeks wisdom, and the sage. ~Bhagavad Gita 7:16 (tr-Stephen Mitchell)

Isavasya 1 Translation Fantasia

ishavasyam idam sarvam yat kincha jagatyaam jagat

tena tyaktena bhunjitha ma gridhah kasya svid dhanam.

ईशावास्यमिदगं् (ईशा-वास्यम्, ईशा-आवास्यमd) – indwelling or clothing of the Lord; [वास् – to dwell, वस – to clothe]; इदम्d – this; सर्वम् – all; यत्-किञ्च – whatever; जगत्याम् – in the universe; जगत् – moving world; तेन – by Him; त्यक्तेन – by abandonment, by that which is left; भुञ्जीथाः – (you) may enjoy; मा – do not; गृधः – covet; कस्य-स्वित् – whose, anybody’s; धनम् – wealth

That Supreme Being pervades everything here.

That which moves and That which does not move.

Therefore, let go and rejoice!

Whose wealth is this anyway?

The Upanishad says, ‘Ishavasyam idam sarvam’ – ‘that Supreme Being pervades everything here.’ Yat kincha jagatyam jagat – ‘That which moves and That which does not move.’ Actually, the word jagat, which we call the world, comes from the root, ‘to move.’ Tena tyaktena bhunjitha – ‘therefore, let go and rejoice! Let go!’ Don’t get caught up in this circus. Let go and enjoy yourself – rejoice! Ma gridhah kasya svid dhanam – Whose wealth is this anyway?

~Sri M

All this, whatsoever exists in the universe, should be covered by the Lord. Having renounced (the unreal), enjoy (the Real). Do not covet the wealth of any man.

The word "enjoy" is also interpreted by the great commentator Sankaracharya as "protect," because knowledge of our true Self is the greatest protector and sustainer.

~Paramananda

All this, whatever moves in this universe, including those that move not, is indwelt or pervaded or enveloped or clothed by the Lord. That renounced, thou shouldst enjoy. Covet not anybody’s wealth. 

The word vāsyam is a pregnant sound in Sanskrit with unlimited suggestiveness and innumerable meanings. It may be used to mean ‘to be clothed’, ‘to be worn as garment’, ‘to be inhabited’, ‘to be enveloped,’ or ‘to be pervaded.’ And here in this context, all these meanings are applicable. The great ṛṣi exclaims that ‘all this’ that we are perceiving through our sense organs or by the intervention of our mind and intellect – all this – is indwelt by the Spirit which is the Lord of the world of perception. 

‘That renounced’ (tena tyaktena) – This is the effective part, the technique to experience the Lord that ‘envelopes all this’ (īśāvāsyam idagṁ sarvam). Identified with the beauty of a sculpture, many a time, we fail to notice the material with which it is made. Very rarely are you recognising the paper on which these words are printed – you are seeing the ideas through the word meanings, and not the colour of the white paper. And yet, you know that these printed words are impossible to be read if the paper were black in colour! To see the colour of the paper is to ignore the words. To renounce the enchantments of and hunger for the names and forms is to recognise the Lord, the Infinite. ~

~Chinmayananda

ALL THIS-whatever exists in this changing universe-should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth. 

This universe, from the standpoint of Absolute Reality, is nothing but the Lord. That it is perceived as a material entity is due to ignorance. One should view the universe, through the knowledge of nonduality, as Atman alone.

~Nikhilananda

Everthing in this ever-changing universe is pervaded by that Supreme Being. Surrender up your world. Be supported by that understanding. Don't seek after material wealth.

All is Brahman. Let go of thinking otherwise. Take refuge in that truth alone. The material world has nothing more to offer.

~Isa Upanishad 1 (transcreated by [tx] aumdada)

Isavasya 2 Translation Fantasia

kurvanneveha karmāṇi jijīviṣecchatagṁsamāḥ, 

evaṁ tvayi nānyatheto’sti na karma lipyate nare.

कुर्वन् – performing; एव् – alone; इह – here (in this world); कर्माणि – work, deeds; जिजीविषेत् – should desire to live; शतग्ं – a hundred; समाः – years; एवम् – thus; त्वयि (सति) – while you are; न – not; अन्यथा – the other; इतः – for; अस्ति – is; न – not; कर्म – deed; लिप्यते – is attached; नरे – in the man

Performing verily, work in this world one should desire to live a full hundred years. This alone is right, for there is no other right path. Action never clings to a man of this temperament.

The Masters of the scriptures declare that if any given individual generation of a given period of history has not the required tendency of unaction to pursue the path of knowledge as described in the previous stanza, they should immediately take to a dynamic and conscious programme of activity, and should steadily walk the path of action. Here, the second stanza is dedicated to extol the path of karma.

In case you are not able to live the life of God-vision achieved through renunciation, then have certainly the desire to live a full hundred years of productive, selfless work.

~Chinmayananda

If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you.

A person attached to his human body and desirous of enjoying on earth his full span of life should devote himself to religious duties and other unselfish actions; if not, he will engage in evil action. It is clear that this verse does not apply to the illumined person, who is not attached to material things and is indifferent about the length of his life. According to Sankara the discipline of Self-Knowledge and the way of worldly enjoyment are totally incompatible. A sannyasin, seeking Self-Knowledge, is indifferent to both life and death.

~Nikhilananda

If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee. 

If a man still clings to long life and earthly possessions, and is therefore unable to follow the path of Self-knowledge (Gnana-Nishta) as prescribed in the first Mantram (text), then he may follow the path of right action (Karma-Nishta). Karma here means actions performed without selfish motive, for the sake of the Lord alone.

~Paramananda

In this world, perform your rightful work as a means to no end but living out your allotted hundred years or so. No other way exists where actions do not tie a person down.

While in this world, practice karma yoga, even if it takes 100 years. To do so otherwise binds you to a figment of imagination.

~Isa Upanishad 2 (tx-aumdada)