5-Translations of Mândûkya Upanishad Verse 7

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In a message dated 6/5/2002 10:15:51 AM Eastern Daylight Time,

sunderh writes:

 

> It would be highly desirable to discuss the 7th mantra of

> Mandukya Upanishad, Gaudapada's karikas #10-18 in Agama Prakarana,

> and Shankara's Bhashya on both.

>

 

Mândûkya Upanishad Verse 7

 

Below are five translations of this verse, whereby all of the neti, neti

stuff is pretty obvious and in agreement. It is interesting, however, to

explore and expand upon an expression in the last 1/3 of this verse in more

detail:

 

ekâtma pratyaya sâram prapañca upasamam - the motion and extension (hence

energy transformations) of the mental fluctuations of this One Self (are the

source of) the expansion and development of calmness and tranquility (in all

the world)

 

Yes, so very profound. Indeed, this is the single most profound and always

most dependably repeatable event of the TM experience, and that which always

brings back 99% of TM initiates, all the time, in spite of the vicissitudes

of life. I never knew this was in Mândûkya until just now. Of course, I

never looked. Amazing!

 

ekâtma - one self

 

pratyaya - thoughts, mental fluctuations, content of mind, cognitions,

notions, presented idea, awareness, intuition, consciousness, understanding,

belief, feelings, emotions, conviction, trust, faith, assurance, notion of

distinction

 

sâram (course, motion, stretching out, extension; firmness, strength, power,

energy, substance, essence

 

prapañca - expansion, development, manifestation, manifoldness, diversity,

amplification, diffusely

 

upasamam - becoming quiet, calmness, tranquility, stopping, relaxation,

alleviation, cessation, patience

 

ALSO:

Continuing immediately thereafter is:

 

sântam sivam advaitam - peace, grace, and non-duality.

 

Wow! All of this from that one self, ekâtma. And it is the experiential

truth, over and over again. I see so many suffering folks around me, but

hardly a one will (wants to) take notice of such a thing. It just remains

unbelievable and most prefer the alternative they choose of suffering,

sometimes deep suffering, annihilating the value of their material estates

while lying in deep pain in a hospital bed. Even at this stage, most cannot

(will not) hear such a message. Sad (<English).

 

Thank you Sunder for bringing up this topic.

 

jai guru dev,

 

Edmond

 

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Mândûkya Upanishad Verse 7

 

S Radhakrishnan

(Turîya is) not that which cognises the internal (objects), not that which

cognises the external (objects), not what cognises both of them, not a mass

of cognition, not cognitive, not non-cognitive. (It is) unseen, incapable of

being spoken of, ungraspable, without any distinctive marks, unthinkable,

unnameable, the essence of the knowledge of the one self, that into which the

world is resolved, the peaceful, the benign, the non-dual such, they think,

is the fourth quarter. He is the self; He is to be known.

 

Juan Mascaro

The fourth condition is Atman in his own pure state: the awakened life of

supreme consciousness. It is neither outer nor inner consciousness, neither

semi-consciousness, nor sleeping-consciousness, neither consciousness nor

unconsciousness. He is Atman, the Spirit himself, that cannot be seen or

touched, that is above all distinction, beyond thought and ineffable. In the

union with him is the supreme proof of his reality. He is the end of

evolution and non-duality. He is peace and love.

 

Swami Nikhilananda

Turiya is not that which is conscious of the inner (subjective) world, nor

that which is conscious of the outer (objective) world, nor that which is

conscious of both, nor that which is a mass of consciousness. It is not

simple consciousness nor is It unconsciousness. It is unperceived,

unrelated, incomprehensible, uninferable, unthinakable, and indescribable.

The essence of the Consciousness manifesting as the self (in the three

states), It is the cessation of all phenomena; It is all peace, all bliss,

and non-dual. This is what is known as the Fourth (Turiya). This is Atman,

and this has to be realized.

 

Swami Gambhîrânanda

They consider the Fourth to be that which is not conscious of the internal

world, not conscious of the external world, nor conscious of both the worlds,

nor a mass of consciousness; which is unseen, beyond empircal dealings,

beyond the grasp (of the origins of action), uninferable, unthinkable,

indescribable; whose valid proof consists in the single belief in the Self;

in which all phenomena cease; and which is unchanging, auspicious, and

non-dual. That is the Self, and that is to be known.

 

Swami Prabhavananda

The Fourth, say the wise, is not subjective experience, nor objective

experience, nor experience intermediate between these two, nor is it a

negative condition which is neither consciousness nor unconsciousness. It is

not the knowledge of the senses, nor is it relative knowledge, nor yet

inferential knowledge. Beyond the senses, beyond the understanding, beyond

all expression, is The Fourth. It is pure unitary consciousness, wherein

awareness of the world and of the multiplicity is completely obliterated. It

is ineffable peace. It is the supreme good. It is One without a second. It

is the Self. Know it alone!