mantukya upanishad

mantukya upanishad

The reason for this name is not known clearly. The rishi (hermit) for this upanishad is Varuna (the god for rain) (Mantuka rishi means frog hermit).

“ithi mantuka roobi sthanthatharsha varuna: sruthim “

tells Harivamsam. Therefore some say that this is having the name mantukya upanishad.

Yogi's mind must jump like a frog and reach the fourth stage of consciousness (samathi). The other three stages are awakened, sleep and dreaming. As this upanishad is explaining the jumping of the mind hence this name some explains.

For liberation this upanishad alone is enough says Mukthiko upanishad. hence even though it is very small this is considered as very important.

om pathram karnebi ; chrnuyama deva: |

pathram pachye-makshabir-yajathra:

sthrai-rangaishthustuva sas-thanubi:|

vyachema thevahitham yathayu:|

swasthi na inthro vruththachrava :|

swasthi na : boosha vichvavetha :|

swasthi nastharkshyo arisda- nemi:|

swasthi no bruhashpathir- thathathu |

om santhi : om santhi : om santhi : ||

Om devines ! We only hear good ones ! Oh devoted! we only see good ones. With healthy senses and strong bodies let us pray and get the longevity of divine ones. let the Inthra (god of the east) do good to us. Let the all knowing sun do good. Let the Karuda (the eagle god) which cannot be stopped in his speed do good. Let the Bruhasbathi (jupiter) do good.

Let there be peace in the three world.

All these are only omm. That means the past, the present and the future are only omm. Which is beyond the three periods is also omm. ............1

All these are only omm. This soul is only Brahmam. And that soul is having four parts. ..........2

The first part is the physical body. He is having seven parts. The heaven (head), the sun and the moon (eyes), the directions (ears) , the air (the breathing), the Vethas (the speaking),the sky (the heart), the earth (the foot). Nineteen faces. ( senses of wisdom five, senses of the physical body five, the life force five, inward actions four ) Outside consciousness and awakened stage. ............3

The second part is astral. Enjoying in solitude. Seven parts. Nineteen faces. Inward consciousness. And in dreams. ......4

The third part is soul. The mind is the only face. Enjoying the bliss. Single. Consciousness is the only shape. And in the fourth stage of consciousness. As the sleeping one is having no desires and if there is no dreams that is the Susupthi (fourth stage.) ............5

He is the god who is ruling the entire world. He knows everything. He is inside every living beings and conducts. He is the birth place of all. The reason for all appearances and destructions of the existence. ...........6

The fourth part has no inner consciousness or outer consciousness. Not in the middle of these two. Not even having the feeling of existence. Not physical and astral. Cannot be visible. Cannot be explained. Cannot be understood. Has no identity. Cannot be thought. Cannot be indexed. By having the knowledge that all souls are same one can realize that. .....7

Even though this subject is not countable as fourth as it is different from the other three (awakened, sleep and dream) stages it is called as fourth. As a coil, a stick and a cut in the earth are visible as a snake in the lesser light but they are different from the other three the soul is different from the other three stages.

If this soul is represented in one alphabet it is omm. If it is in syllables it is the four stage. a,u,m are the parts. as “a” (spell like the “a” in “adjust”) can reach everything it represents awakened stage. One who knows like this will reach everything, fulfill all his desires, will become chief of all. .........8&9

The second syllable “u” (spell like the “u” in “use”) as it is high and double (sound) it represents dream stage. One who knows like this will improve his wisdom level. He will have a balanced mind in joy and sorrow. There will be no grandchildren without wisdom in his family. ........10

As it shows the measurement and hide in itself the third syllable “m” ( sounds like “im”) represents sleep. One who knows this will measure the entire world and will hide everything inside. .........11

There is no duality. It is Shiva Himself. The entire universe immerses in it. It cannot be explained. That is the fourth stage. That is the soul. That is the omm. One who realizes this will become the soul itself. ......12

Thus the mantukya upanishad ends.

gowdapatha karikai

Gowdapathar the teacher to his holiness Adi Sankara has written these notes. This has four chapters. Sankaracharya has written explanations to this.

One of the four major words

“ayamathma brahma” (i am myself is god)

is coming in this upanishad.

first chapter:

Viswan is having the outside (worldly) consciousness. Thyjajan is having the inward consciousness. Brangjan is not having these two. Only one is called as these three. ....1.1

He is in right eye as Viswan, in mind as Thyjajan, in heart (ie:in soul level) as Brangjan. Like that he is in three shapes in the body. ......1.2

Viswan is always enjoying the physical pleasures. Thyjajan is always enjoying the astral pleasures due to the remaining of previous births. Brangjan is enjoying the supreme bliss. Thus the enjoyment is three type. .....1.3

One who knows the object which is enjoyed and the subject which is enjoying will not be affected by that experience...1.5

Some says that the creation is due to the desire of the God and some says it is due to the time which is creating them...1.8

Some think that it is due to the entertainment of God and some other think it is a game of God. But it is the nature of God. No other reasons. Saturated one will not have desires.... ........1.9

Liberated from all pain and sorrows is Thurian(fourth stage), king, ruler, omnipotent, no dualism, bright, omnipresent. ......1.10

Viswan and Thyjajan are bounded by action and reason. Brangjan is tied by reason. These two will not bind Thurian.....1.11

Brangjan will not know perfectly himself, other than himself, truth or the lie. But Thurian is always knowing everything.............1.12

Brangjan and Thurian are equal in not seeing the duality. But Brangjan is in ignorance. But Thurian is not like that..1.13

Viswan and Thyjajan are seeing one thing in another and they are in ignorance and sleep. Brangjan is having the ignorant sleep but without dreams. At Thuriam stage the stable minded one will not have sleep or dream. ....1.14

One who identify one with another will have dreams. One who doesn't know the wisdom will be in ignorant sleep. When all these are destroyed the jeev (life) will enjoy the fourth stage of consciousness (thuriam). ....1.15

Due to the previous births vasanas (remaining of sin) the jeev is sleeping. When he awakes he will reach the non dual stage thuriam (he and God are one) and attains the no birth, no sleep,no dream stage. ........1.16

If the universe is there it will go, no doubt. This duality is only ignorance, non truth. Truly there is only advaitham (the stage of oneness) ......1.17

If differences are taught by the teacher it will disappear. They are only for understanding the subject by the student. After attaining the gnana (wisdom) duality will be disappear. ....1.18

One who identify the basic and common subject which is experiencing the three stages is respectable, honorable, noble, and a great saint. .....1.22

The “a” of the “aum” will bring one to the viswan. The “u” to thaijajan. And the “m” to Brangjan. But the “aum” (spell like om) will not bring you to anything. There is no subject, object, actions & reasons. .....1.23

The mind must be settled in om. The om has no fear. It is God himself. One who meditate upon om will not afraid for anything. ......1.25

The branavam (om) is physical, astral. It has no reason.

Has no duality. It is one. No outside. No action. indestructible. ...1.26

You must recognize it as the God in every living being. The saint one who realizes the om will not be in sorrow. ....1.28

One who realizes the branavam (om) which is beyond sounds, beyond measurements, uncontrollable, no duality will become a saint. Others are not. ..........1.29

vaithathyabraharanam

As the imaginations seen in dreams are inside the body in dreams (horse, cart etc even though are not inside the body)

As they are physically present, they are only imaginations and false, scholars told. (How can a cart and horse be inside the body?) .....2.1

In dreams we are seeing places at distances in short periods. But we are not going like that. After awake we are not in the places that comes in our dreams. ............2.2

Cart etc are false says literatures. The appearances that come in dream by micro nervous systems are false says scholars. .......2.3

As the objects are enjoyed by the senses both in dream and in awakened stage and as they are similar in both stages both (the dream and the awakened stages) are same says scholars. ........2.5

Means the existing worldly life itself is a dream......ashokha

Which is not in the beginning and which is not in the end will not be in the middle also. But even though they are same the objects in the awakened stage are appearing like real but it is not true ....2.6

You were not there 100 years before and you will not be here 100 years after but you are now here. Even though it appears that you are here permanent you and your objects are not permanent. They are changing permanently. Everything is changing permanently. Changing is the only permanent thing in this world. ...........ashokha

What things you are enjoying in awakened stage will not come in dream stage. Therefore they are not enjoyable permanently. Since they are having a beginning and an end they are false. .......2.7

If the objects in these two stages are false then who is the subject and who is the creator. .......2.11

The omnipotent soul creates himself by his own ignorance and he identifies the differences in the creation by himself. .....2.12

The all powerful soul (adma) when he is having an inward look he creates the imaginations and when he is having the outward look he creates the existing world. .......2.13

Dream and world are one.

Which are inside the mind during the creation time alone, and which are outside in the existing world, both are only imaginations. No specific reason is there for the outside world and the dream world. .......2.14

Which are inside without any physical appearances, and which are physically available in the outside world all are only imaginations. The differences are only due to senses. ........2.15

Adma (soul) first creates Jeev (life). Then he creates all the other things which are inside and outside. Desires according to knowledge and the knowledge according to desire are coming one by one and make all imaginations. .........2.16

The Sanskrit word for soul is Adma. And for life is Jeev. I here use the original words of Sanskrit so that readers can compare them with Adam and Eve of the Bible. Refer muntaka upanishad chapter third para one. Refer Deivathin Kural (devine voice) by HH Sankaracharya of Kanchi mutt.

In darkness one will misunderstood the rope as snake or a cutting in the ground. It is only an imagination. Similarly the soul misunderstood the world. .......2.17

But when the light comes one can confirm what that is (rope or snake) and the imagination disappears. Similarly when one finds out that he is only the Adma (soul), when the wisdom comes all the differences will go. ...........2.18

Adma (soul)is seen as various objects by life (jeev) and other senses. But this ignorance is only due to soul itself which is omnipotent. Due to his own ignorance he hide himself. ..........2.19

The world comes because of life said by some who know the life, because of five basic elements said by some who know the elements, because of actions said by some who know the actions, because of philosophies said by some who know the philosophies. .......2.20

Six blinds have once visited a zoo and try to know an elephant. It is like a pillar says the man who touches the leg, it is like a tree says one who touches the trunk, it is like a rope says one who touches the tail, it is like a banana leaf says one who touches the ear, it is like a stick says one who touches the tusk, it is like a wall says one who touches the stomach. Similarly the world is seen by everybody according to their level. ...ashokha

Philosophies are twenty five some said, twenty six some said, thirty one some said and so many some other said. but what the teacher teaches will be received by the student. That will become the soul of him and saves him. That is the only philosophy available will be the idea establishes in him. ...2.26&29

How the dream and imagination are seen and how the city of Gandharva

(the city Kandahar may once an admirable city with full of entertainments, may be like the Paris now) is seen similarly this world is seen by philosophers. ....2.31

There is no bralayam (dooms day, tsunami like that). There is no production. There is no man with bindings, (sathahan)no man with spiritual practices, (mumumsu) no man with final stage attained, no man who has been liberated, will be the final truth. .........2.32

One who has no attachment, fear, anger and one who has understood the philosophies are the sages who are seeing the soul as nirvihalbam ( no differences), (dwaitham) no duality, (athvaitham) all are one..2.35

You cannot see English equivalents for so many Sanskrit words. And even in other languages of India itself you cannot see them (except Hindi). For example bralayam, nirvihalbam, dwaitham, athvaitham mumumsu etc. Sanskrit is so developed that other languages are only the derivatives of it. We cannot have an English word for the Japanese tsunami. So if the people are having an experience then only a word is coming for that to explain it. These people are so much experienced in spiritual and psychological world that they have created so many Sanskrit words that other people are not at all seen them. Like the alamari of Tamil has become the Almira of English. .....ashokha

Therefore you must understand this and keep your mind in advaitham (no duality, all are one etc ). You must reach advaitha stage and live as jadan (without attachments, without emotions, without any practices, without imaginations, without any planning, without anything etc) (you cannot

say psychic here). ....2.36

You must not have any compulsion in praying the Gods or your ancestors

and you must keep the physical body as the house and the soul as the living place. You must live with whatever is coming as it is. He is an yathi. (you cannot say mendicant or beggar etc here)......2.37

Even now the practice is when you have the feeling that you can renounce the world immediately you will have to go to any river or any bond or sea take a bath put all your dresses in the water itself remove all your identifications (sacred thread, noble chain etc). Put them in the water. Coming out. Live as above. That is all. One must not approach his

parents or some teachers or a mutt and tell them that I am going to

renounce the world. Parents will weep. You will have to change your

mind. Teachers or mutt people will advice live the worldly life up to

sixty then come. But at sixty your grandson will change your mind.

So if you feel come out. Don't tell it to anybody.

A famous saying is

“solkiravan seyya mattan”

“one who tell will not do.” .......ashokha

“Satrenum erukku maraka vaykkume anal

kooramal sanyasam kol”

“If something is wrong with your wife

renounce the world without telling” .........avvayar

You will have to see the adhma thathva (philosophy of the soul) inside and outside also. You will have to see that only. Be in eternal bliss. You must be the philosophy itself and never comes down from that level....2.38

advaithabraharanam

Now I am explaining you which has no origin, which spreads everywhere,

which has no faults. The things that are existing everywhere is also

not there, I will explain that also. .......3.2

God has been compared to the cosmic sky. The bodies are like vessels.

The life inside is like the air inside them. Through out the sky also

the air is there. This is the correct logic to understand...........3.3

When the vessels are broken the air inside them will merge with the

air in the big sky. Similarly when the body perishes the life inside will

merge with the God in the cosmic sky. .....3.4

There is no difference between adma and air in all bodies in death, birth, going, coming and in existing. .........3.9

The jeev (life) inside the body which is depending on food as mentioned in

Thaithreya upanishad is only the God. This is same as the sky. ......3.11

In mathubrahmanam (elixir of nectar) the God has been described in two

formations. One is the big sky around the world and the other is the

small sky inside the body. .........3.12

The technique of learning about God and merging with Him is like the

nectar. It will give only the pleasure like the nectar.

The Advaitha which is teaching the identity of God and the soul is the

best. Differentiate them will be kept aside. That is acceptable to

logic also. ...........3.13

The creation has been taught with the examples of sand, iron, spark etc.

But it is only to bring down the soul to our mind level to understand.

Actually there is no difference. .......3.15

The Dvaithees (who are teaching duality) are stubborn in establishing

their policies. But they are having difference of opinion between them.

But advaitha is not refusing them. ..........3.17

The dvee of Sanskrit becomes two in English

The Advaitha is the eternal truth due to its reasoning. Dvatham is

explaining the practical applications. They are having the faith of

duality in both. But advaitham is not having any difference of

opinion. .......3.18

The soul which has no duality is appearing as two due to ignorance.

Actually there is no difference. If there is any difference the

nonperishable will already perish. ........3.19

This soul is not many. It is only due to God it appears like that.

Due to ignorance the soul which has no birth born as many..........3.24

As you cannot explain the soul with any physical objects it is explained

as that is not this, this is not this like that. (reductio ad absurdum)

By that method the Brahmam will only finally come as answer......3.26

The mind is split into two during dream as the subject and the object.

Since the rider is also from the mind and the horse is also from the

same mind. In awakened stage also it splits into two as subject

who enjoys and the object which is enjoyed. .......3.29

The single mind is visible as two in the dream. Similarly the single

mind is visible as two in awakened stage also. .........3.30

The dual world which is visible to the mind is not there when there

is no mind. ......3.31

When the knowledge is awakened the mind will be settled in the idea

“the soul is the only truth”. When there is no mind as the objects are

not there, the mind will also be not there. .........3.32

The saithanyam which is not having imagination and births is same

as brahmam. Brahmam is the only thing which will have to be learn.

which has no births, which is permanent. Brahmam can be

learned only by brahmam. ........3.33

The mind which is completely controlled and which is not having any

ambitions must be analyzed. This is different from susupthi (sleep).

More than that. ..........3.34

In sleep there is no mind. But in controlled mind the mind is there

existing some where. That is the fearless stage. Spread everywhere

in wisdom. ..........3.35

You cannot appreciate the stage in which there is no birth, no sleep,

no dream, no names and identifications, self illumined, knows

everything as it is without any efforts. ...........3.36

It has no speech, beyond thinking, calm, self illumined, known only

by samathi (fourth stage of consciousness), action less, fearless......3.37

This is a yoga of detachment. Cannot be reached by ordinary yogis.

The yogi who is afraid of this yoga (which is having no fears) will

withdraw from this. ...........3.39

When one is doing meditation at certain stage one blankness will

come. You are having a feeling of “virrrrrrrrrrrr” in your body. If you

afraid that something wrong has happened to you, you will immediately

come down to the normal stage. Avoid this fear. Enjoy that vibration.

Just observe that vibration so that it will continue for some more

time. Establish it. Similarly during deep sleep in the early morning if

you awakened all on a sudden this “virrrrrrrr” feeling will come. Without

fear enjoy it. It is the Alpha waves stage. Your penial gland is activated.

Understand. ...........ashokha

The mind which is disturbed by sex and desires must be controlled

by the technique of meditation. The sex and the sleep are the reasons

for destructions. ........3.42

All are only sorrow. Having this in the mind you will turn the mind away

from sex and other enjoyments. If you are having the feeling that

all are only Brahmam you cannot see the world with duality. ........3.43

The mind which is tuned in sleep (susupti) must be awakened. Pacify

your mind which is uncontrollable. Purify it if it becomes dirty. Practice

it without any interval and reach samathi (fourth stage of consciousness).

After reaching a higher level don't allow it to come down. .......3.44

Even you must not wish that bliss available in that samathi. In that

stage you must be detached by your wisdom. You must turn the mind

that even that bliss is also false. If the mind turns towards any worldly

matters by efforts turn it towards the soul. ..........3.45

When the mind is not in sleep, and not diverted towards any external

matters, when it is without any shake as a light in an air free place

and when it is not reflecting any outside things it becomes the

Brahmam. .............3.46

It will have the highest bliss, it will not have any development of thoughts,

it will be at the renounced stage, it will not be explained, it will not in any

creation, it will unite with the subject which is not creating anything,

it will know everything and it is the Brahmam. .........3.47

No life is created. there is no reason for that. From which nothing is

created that is the brahmam which is the highest truth. ........3.48

Alatha-Santhi-Praharanam

This yoga of detachment will give bliss to all the living beings. It has

no arguments. It has no enmity. I pray this teaching. ........4.2

No object will come out from itself or from outside. Whether it is

truth or false or between these two no object is coming out. ........4.22

There is no reason for the matters that are existing. Naturally no

usage. As there is no reason there is no creation. ........4.23

They are there as it is I think that will be the meaning.........ashokha

Mind will not touch the matters. Similarly it will not touch the

imagination. Because there is no object or subject other than

the mind. .........4.26

As everything is inside the body during dream all are false. How

it is possible for the objects be inside a closed place. .........4.33

In dream we are not going anywhere else. As there is no time limit

one cannot say that he is going to that place and see the objects.

The objects are not there when one is awakened. .......4.34

You cannot see the friends that you have seen in the dream. You cannot

see the objects that you have seen in the dream. ........4.35

In dream the body is false. As that body in the dream is having another

body of an awakened stage, the body you are seeing by the mind in

the awakened stage is also false as the body you have seen in

dream. .......4.36

As the matters are absorbed in dream as if in awakened stage, it is

told that dreams are made due to the memories of the awakened

stage. But the dream is true only to the person who is having it.

Similarly the awakened stage is only true to the person who is

seeing it. ( for others it is not there. so it is also false.) ............4.37

The birth, the change and the body that are coming to the soul is only

an illusion not true. Truly it has no birth, no change, no contact with

physical objects. It is only wisdom, peace, no dual. ........4.45

As a burning stick which is moving will produce straight and curved

objects in the dark, the movements of the time etc produces physical

and astral bodies. .........4.47

Soul has no birth, no sleep, no dreams, self illumined, no changes,

naturally supports all. .........4.81

People are arguing that soul is there, soul is not there, soul may be

there, soul must not be there like that. By that they are only

hiding the truth. .........4.83

Reaching the stage in which you can know all, becoming the no dual

stage, reaching the brahma stage which has no beginning, no end and

no middle then what one can desire to reach further? .....4.85

The jakratha avastha (awakened stage) is having the duality and

physical activities. The dream stage is having no physical activities

but is having abstract things. .........4.87

The sleeping stage is having no physical or abstract activities but beyond the world in existence. ........4.88

Knowing all these three things by wisdom and experience one will reach the stage of knowing everything at all places at all time. .......4.89

All living beings are naturally self realized persons.(nithya budhdha). One who realizes it will reach heaven. ....4.92

All living beings are naturally living in permanent peace, without any

creation, enlightened souls, having equanimity, no differences. The

soul has no birth, having equanimity, and pure. ....4.93

One who has fix his mind in the soul which has no birth, no difference,

he will become a great soul. World cannot reach them. .....4.95

We are understanding the stage as much as possible which cannot be

described, which is not visible, which can not be understood, which

cannot be explained by words, which has no birth, which is permanently

equal, which is pure. We try to know that as much as possible

and pray it.