By Swami Krishnananda
ISBN-10: 8170521009
ISBN-13: 9788170521006
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Extra resources for Mandukya Upanishad ; An Exposition
Example text
You can have all the sensory functions in dream, though the waking senses are not active then. The mind projects itself as the senses of dream and becomes capable of contacting dream objects which, also, are a partial manifestation of the same mind. The mind divides itself into the subject and the object, the seer as well as the seen. You are the beholder of the dream, and you are also, simultaneously, the world which you behold. The world of dream, together with the beholder in dream, vanishes, when there is waking, in which the dream subject and the dream objects coalesce, come together to form a more integrated consciousness.
While viśva may be said to precede taijasa, virāt does not precede hiraṇyagarba. On the other hand, the reverse is the case in the cosmic state. The dream consciousness which is taijasa has certain characteristics of viśva, also. The subtle body has the same contour as the physical body. If the physical body is a form, the subtle body is the mould in which this form is cast. The subtle body has, thus, a reference to the physical body, and, almost in every respect, it corresponds in form, shape and structure to the physical body.
If it is there really, then the snake also is there really. The snake in the rope is a mysterious substance. We cannot say it is there, or it is not there. From one point of view it is there, because we really jump over it, and, from another point of view, it is not there, because it is only a rope. So is this whole world of waking. It is there as long as we see it, and we cling to it, weep over it and have various kinds of dealings with it, even as we have dealings with the snake that we see in the rope.
Mandukya Upanishad ; An Exposition by Swami Krishnananda
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