MANDUKYA-UPANISHAD (based on talks by Sri Anirvan)

Translated By Sri Gautam Dharmapal

INTRODUCTION

The Mandukya Upanishad belongs to the Atharvaveda. Though it is the shortest
Upanishad- it consists of only twelve short passages- it encompasses the entire
range of human consciousness. It describes beautifully all states of consciousness
along with the discipline- Sadhana to raise our consciousness from the lowest to
the highest, culminating in full attainment of the Self-Atman or Brahman.

The name of the Upanishad seems to have been derived from the Rishi named
Manduka. There is a reference to Mandukayana or a seer of the Manduka gotra
(clan) in Veda. There is one Manduka Sukta in RgVeda (Vol III/103). Parallel
word for Manduka was Manduka from root Mand suffix Uka meaning to
exhilarate, to enjoy. It was associated with the exhilaration, intoxication of the
drink Soma. In Rg Veda Indra is called Somapatama, the best of the drinkers of
Soma and therefore Mandrajivha, one whose tongue is always exhilaratingly
licking Soma. A person who is always full of joy or one who has attained bliss-
consciousness is a Manduka.

The word Manduka (meaning frog) is used as a symbol. During the rainy season
we generally hear the chorus of frogs, joyous singing of frogs, at the falling of rain
after the hot and dry summer. Rain is also used symbolically in the Veda. Indra
destroys the Demon Vritra in the form of dark clouds and releases Parjanya
(streams of rain), the Rain-God. Streams of Rain are equated with streams of joy.
All the saesons ended or fulfilled in the rainy season. It can be said that this
Upanishad proclaims the wisdom of the Rishi who has attained the highest State
of Bliss, of Santam, Sivam, Adwaitam, the highest Peace, Good and Oneness,
complete unity with the self (Atman) or Brahman.

Sri Gaudapada, the grand-guru of Sankararacharya, has written his famous
Mandukya Karika (exposition of Mandukya Upanishad), which also forms the
basis of Sankaracharyas commentary.

The goal of this Upanishad is to attain the highest state of consciousness which is
described here as Prapancoposamam Santam Sivam Advaitam, a state where
all the worldly phenomena is quietened, and having established in that highest
state to consciously and freely move about in all the other states of
consciousness. Self-consciousness is divided into four states: Waking (jagrata)
Dream (Swapna), Deep-Sleep (Susupti) and the fourth or Transcendent (Turiya).
Generally it is understood that to attain the forth (Turiya) or Transcendent
consciousness is the highest and final goal of human life and the aim of this
Upanishad. But this is not wholly true. It is a narrow and onesided conclusion.
The wisdom of the Upanishad is wide and all embracing.

At the very beginning the Upanishad declares, All this is Brahman; this self is
Brahman: this self is Brahman and this self is four-footed or four parted. If that
is so, how one can say that only the fourth foot or part is self or Brahman and
that only the Turiya is real (satya) and the rest unreal (Mithya)? We have to
understand that the Self is involved in all the four feet or parts that all the parts
or states of consciousness are part and parcel of the Self and to realise and
experience the Self or Brahman in all the states of our consciousness is the true
aim of the Upanishad.

The Upanishad also divides the great word OM (Pranava), the Supreme Sacred
sound in four Mantras, that is, measures or parts, and equates them with the four
parts of self or four states of consciousness. The Upanishad states emphatically
that by meditating on these four mantras of OM separately as well as together,
we realise or experience the four-fold consciousness of our self. In this
Upanishad we get such a wide and clear definition and exposition of the great
Mantra OM or Pranava which is a synonym or an experience one-syllabled word
for God or Brahman. In all the Mantras OM has a very special place and
significance. It is the seed of all the Mantras. OM is called both Akshara Brahman,
Immutable Brahman, as well as Sabda Brahman, Word Brahman. All the
Upanishads highly extol OM. The Vedic Mantras are to be chanted beginning with
OM. In Kathopanishad Yama says to Naciketa, I tell you briefly of the goal which
all Vedas with one voice propound, which all the austerities speak of and wishing
for which people practice Brahmacarya (celibacy): it is this, that is OM (OM iti
etat) Katha- Upanishad 1/2/15. In Prasnopanishad (5th question) it is said, O,
Satyakama, OM is verily both higher and lower Brahman.Then the Upanishad
goes on to describe the fruit of meditation on the three Matras of Om separately
as well as together. In the Bhagawad-Gita also Sri Krishna says, In all the Vedas,
I am Pranava i.e. OM (Gita VII/8).

Sri Ramakrishna used to say, All the Vedas are condensed in the Gayatri Mantra.
The Gayatri is condensed in the three Vyahritis (mystical utterances of the
names of worlds), Bhuh (the earth), Bhuvah (the Midregion) and Swah (the
heavens), and the three Vyahritis are condensed in OM. And even all Matras of
OM are condensed in the melodious humming sound of the Ardha Matra which is
called unpronounceable half-syllable which remains as an eternal sound.

In the post- Vedic period, the Sadhana of Sound (Nadanusandhan) took a place of
great importance. It is said that the universe comes out of sound (Dhwani) in
speech (Vak). The first vibration in the sky which later turns into sound is the
foremost form of speech (Para Vak), and that is OM which creates the universe.
Brahman creates the universe and OM is its first self-vibration (atmaspandana)
or the speech form of Brahman. OM is therefore called Brahmaghosha the
roaring or self-proclaiming sound of Brahman. It is the great assending sound,
the eternal Yes! This is the WORD referred to in the beginning of the Bible.
Brahman emits the universe uttering the three Vyahritis, Bhuh, Bhuvah and Svah
(The Earth, the Midregions and the Heavens). Similarly OM has also three Matras
(measures) A, U, M. (A+U in sandhi- euphonic combination becomes O). The
fourth (Turiya) is the Amatra- formless or measureless word or Self or Brahman.
This correlates with the four states of consciousness, the waking (Jagrata), the
dream (Swapna), the Deep Sleep (Susupti) and the forth or the Transcendent
(Turiya). In this way in this Upanishad OM, the Self and Brahman have been
correlated and knotted together.

In the Tantrasastra Vak (the speech) too has been divided into four parts (1)
Para (the transcendental), (2) Pasyanti (seeing or seen as light), (3) Madhyama
(the middle one or mental thought form) and Vaikhari (the Vocal or Spoken
Word)

We can now summarise the whole of the Mandukya Upanishad in a tabular form
as under: -

States of consciousness Individual or microcosmic Universal or Macrocosmic

1. Waking (jagrata) Vaiswanara or Viswa Individual Virat cosmic physical
Physical Consciousness. Manifestation.
A of Om.

2. Dream (swapna) Taijas- Mental (subtle) Hiranyagarbha
U of Om. Universal Mind.

3. Deep Sleep (susupti) Prajna (Overmental) Iswara or the First
M of Om. Creative Principal.

4. The Fourth (Turiya) or The Fourth or the
Transcendent Transcendent state
Consciousness
Which is the basis
And which runs
Through all the other
Three states of
Consciousness.

SANTI-PATHA
Om! Bhadram karnebhih srnuyama devah,
Bhadram pasyema aksabhir yajatrah,
Sthirair amgais tustuvamsas tanubhir,
Vyasema devahitam yadayuh
Om Santih! Om Santih! Om Santih!

Peace Invocation

Om! O Gods! May our ears hear (Brahman as) illuminating speech, may our eyes
behold (Brahman as) the Good,O! Receivers of sacrifice! May our bodies, strong
and steady, full of light, sing Thy praise, may we live the full span of life ordained
by the Gods.

Om! May there be peace here, there, everywhere.

This is the common peace invocation of Atharvaveda. The prayer is addressed
to all Gods. This is not polytheism. It is intended that we may see God
everywhere, in everything. In the invocation itself there is an indication of
Sadhana (spiritual practice). Sadhana is not to be done through the mind alone,
but through all the limbs of the body, through all the senses. The whole body is to
be transformed into a luminious Vina (a musical instrument) vibrating the sweet
music in praise of the Lord. Speech (Vak), Eyes (Caksu), Ears (Srotra), Breath
(Prana), Mind (Manas) and Heart (Hrdaya)- these apart from the whole body are
considered of primary importance for the realisation and attainment of
Brahman. These are called the gatekeepers (Dwarapalah) of Brahman. In this
invocation the ears, the eyes and the body (Tanu) are mentioned as of great
importance. We have to invoke the lord through our ears, eyes (all senses) and
Body and in the process transform everything. Sacrifice and transformation
proceed and increase simultaneously.

Great and effective Sadhanas have been developed by the rishis of India using all
the senses. There is the Sadhana of light (Jyoti). All the forms submerge in the
end in light. Meditation on this inner light helps greatly in self-realisation. Then
there are the Sadhanas of speech and hearing (Vak and Sruti). The Sadhaka
(Seeker and practitioner) first meditates with the help of Mantra as Japa. Then
there is the illumination of Mantra in the inner mind. Then the Sadhaka sees
Brahman (as Bhadram). The sound of the Mantra then echoes back as a rumbling
sound from the sky. The Sadhaka then hears sabda-Brahma or Brahman as
sound. That Sadhana is called Nada-Anusandhana. The sound of OM returns to
the Sadhaka as Pranava.

Bhadram: Brahman is spoken of as Bhadra. Its ordinary meaning is the
Auspicious. But the word has deeper meaning. It means both speech and
illumination. Vangmaya evam Arcismaya, Jyotirmaya. Illumination of speech is
Bhadram- auspicious. We see it as light and hear it as illuminating sound- the
OM or Pranava. Thus it is a befitting symbol for Brahman.
The Sadhana through the body is equally important. It is the Sadhana of Sarira
Brahma- Anna-Brahma. So long as the divine transformation does not take place
in the body, the Sadhana is not complete. The body-consciousness must be kept
alive throughout. It is not a thing to be thrown away, but an instrument to be
transformed into the power of the Divine. The creation of a Divine Body was one
of the goals of the Sacrifice. Brahmi iyam kriyate tanuh (Manu)- This body is to
be transformed into Brahman.

There are other words, which also are of great significance. By the help of
etymology (nirukti) we can enter into their hidden meaning and thereby enlarge
our understanding.

Yajatrah : Yaj is the root from which we derive words like yajna, sacrifice,
yuj> yukta (which means joined, united) etc. Yaj has a double meaning,
giving and receiving. We sacrifice to God and in the process of sacrifice we
transform ourselves. God in return bestows his powers upon us. By giving our
everything to God, we become fit to receive God within us.

Amga: Amga comes from the root ag from which has come the word agni- fire.
In the Rig Veda the word amguli (finger) is the symbol of flame of fire.
Yogagnimaym Sariram. This is the Tapas- the radiating power.

Tanu: Tanu comes from the root tan. It has two meanings- Expansion- All
pervasiveness- vyapti, and slimness suksmatva- from which we get tanvi or
slim bodied.

We want such limbs in the body, which will shine like flames in all pervasive
consciousness.

According to the yogis Amgani are not only the limbs of the gross body, but also
the nervous current in the subtle body. When this flowing light is concentrated in
the limbs, then the body becomes steady- sthira-amga.

Tanu and Atma are synonymous. In Vedic literature tanu is sometimes used
in the sense of self-atma eg. tasya esa atma vivrinute tanum-svam (Katha-
Upanishad 1/2/23). Here tanu is self. Purusah madhye atmani tisthati (Katha
Upanishad, II/1/12)- here atma is body.

When the body is transformed in this way, when it becomes a centre for all
pervasive consciousness with shining flames as limbs, it becomes a fit instument
tanuvina to sing for the Divine.

This worship has to go on throughout the full span of life- : ayu. The word is
also significant. It comes from the root i- from which has come the word preti
pra+iti- with the preposition pra- the forward movement. This .forward
movement of life is symbolized by ayu. The human march towards heaven is
ayu. This movement is limited by time. Thus the time of movement from one
point- from birth to the other- death is called ayu. The life-span is ayu. This
span of life is deva-hitam- ordained by God. We have to (vyashema-vishesha
bhavena ashema) live this life, possessed by the Divine, for the Divine.

Such deep ideas are condensed in the Santi Mantra. The invocation becomes
effective when we meditate on it and grow from within. Invoking the Divine, we
become Divine.

UPANISHAD

Om iti etad aksaram idam sarvam, tasya
Upavyakhyanam, bhutam bhavad bhavisyad iti sarvam omkara eva.
Yat ca anyat trikala-atitam tad api omkara eva(1)

(1) All this (that exists) is the syllable OM. This is its exposition. The Past, the
present and the Future, everything is OM. Whatever else that exists beyond these
three divisions of time is also OM.

Sarvam hi etad Brahma, ayam atma brahma, sah ayam atma catuspat (2)
(1) All this is verily Brahman. This Atman (Self) is Brahman and this Atman has
four quarters (parts or feet).

The Upanishad starts with the affirmation of three great truths, condensed in the
form of Mahavakyas, Mantras for meditation.

(1) All this is OM. (idam sarvam om iti aksaram)
(2) All this is Brahman (sarvam etad Brahma)
(3) This Atma is Brahma (ayam atma Brahma)

The second is more popular in the form of another Mahavakya sarvam khalu
idam Brahma. There are three fundamental entities. The soul, the world and
Brahman or God. The knowledge of the identity of these three is the supreme
knowledge. While as particulars they look separate, in essence they are one.
Knowledge consists in the realisation of this fundamental unity. The Vedic rishis
have proclaimed these truths in form of equations and we find many examples
throughout the Upanishads.

In the beginnings we find a polarity between Atman and this World- All This.
When we try to understand everything in terms of consciousness, we feel Atman
alone is real and all else unreal. We begin by differentiation and discrimination in
the way of Sankhya- between Atma and Anatma. When this spirit deepens, finally
we enter a state, where nothing exists. Everything melts into nothingness.
Prapanca upasamam. This is the Nirvana of Buddha, the sunam of Varuna
from which the word sunyam has been derived. But if the Sadhaka does not
stop or merge in that sunya, he finds the Mitra- consciousness as the
counterpart of Varuna consciousness. Then he realises the truth, Atman is
Brahman and All this is Brahman. He realises that Atman is in all creatures
sarva bhutesu ca atmanam (Isa- Upanishad) and that Atman has become all
this. Sarvani bhutani atma eva abhut (Isa- Upanishad 6.7). In terms of individual
consciousness we call it Atman. When we refer to cosmic or supra- cosmic
consciousness, the same is Brahman. Both are equivalent. Ayam atma Brahma.
Brahman is the all-pervasive consciousness, the full complete whole. Brahman
consciousness is the consciousness of totality. It contains all the souls and the
world in its bosom. And OM is the representative word for all of these.

This OM is the aksara, that which does not move, which is never destroyed. It is
the stable, ever-existing word, the first sound. It is the santam sivam advaitam,
the peace, the bliss and the one without duality. From OM comes out all these
letters (ksaras). Ksara is the parinam, formation of aksara. It is the movement.
This movement is measured in terms of time. That which was the beginning, the
past is bhuta. That which is now, which is in the process of becoming is bhavat
and that which is yet to come is bhavisyat. Our experience is the process of these
three movements. That which is beyond these three, from which all these three
comeforth and into which all these three merge is the aksara- the transcendent,
beyond time, the timeless. Therefore all that exists in the Past, Present and
Future exists also in that aksara which is OM.

Now, this Atman, which is also Brahman has four quarters. After establishing the
fundamental unity and oneness of Atman, the world, Brahman and the word
OM, the Upanishad proceeds to our relative life. It divides our consciousness,
Atman, as well as the word OM in four parts. Now these four parts do not stand
exclusive of one another. Rather, they are inter-connected. One contains
explicitly or implicitly all the other three.

Sadhana begins with the ascent. In the process we discard the lower plains and
give more importance to Turiya, the fourth state. But the Sadhana is complete
only when we bring down this highest state and transform the lowest into the
highest. Then we have the total experience of Catuspat Atman.

But the tendency of our mental thinking being exclusive, we immediately assume
that one negates the other three. We also believe that there is a progressive
negation or gradation in the four divisions and come to the conclusion that the
fourth, the Turiya, is the negation of the three other experiences and therefore
the highest state. But all exclusive understanding is contrary to the spirit of
Upanishads and also of true knowledge. We have to understand and realise that
Atma is equally existent in all the four states. And wherever it is, it exists fully
and completely. It exists as fully in the first state as in the forth state. The one
state contains within itself all the three states. It is only a matter of our
realisation. The realisation is complete when we see one in all and all in one. The
difference is only in the relative manifestation. The true knowledge is to realise
that the one, complete whole is not only in the fourth state Turiya alone, but
also in all the four states. If we keep this view clear in our minds, we will not
narrowly understand the grand truths of the Upanishad, but will gain immensely
and our Sadhana and realisations will be richer and all comprehensive like the
Rishis who proclaimed these truths.

These four quarters of Atman have been divided into four states of
consciousness; the waking state, the dream state and the deep sleep state are
equated to the first three states. Though they have certain similarities to the
actual waking, dream and deep sleep states of our daily life, we should not
confuse the one with the other. It will be better, if we take them as pure states of
consciousness.

The waking, dream and deep sleep states can be classified as pravrtti
(extrovert nature) and nivrtti (introvert nature), dream and deep sleep
constitute the introvert. In both the states, we go within. We have the
consciousness of dream state. The mind is still functioning. But we are not
conscious of the deep sleep state; mind does not function there. We are
conscious of deep sleep, only when we come out of it. But still something is
awake then. It is the prana (Prasna Up). The consciousness in the deep sleep is
the Elan Vital- consciousness of this first prana (life force). If we can behold
this consciousness within, we can be awake even in deep sleep; we can be the
witness to this deep sleep state. This witness-consciousness is the fourth state,
Turiya avastha.

The Turiya avastha upholds all the other states. We can reach to this condition
when there is no more waking, dream and deep sleep states, only the fourth state
advaitam, the experience of Non-Duality. But we can also arrive at the position
where all the four states are experienced together. We can have Samadhi even
in the waking consciousness- jagrata Samadhi. We can experience pravrtti in
nivrtti and nivrtti in pravrtti, action in inaction and inaction in action.
Leaving the experience of Brahma satyam, jagat mithya (Brahman is true, the
world is false) we arrive at the realisation of sarvam khalu idam Brahma, All
this is Brahman.

We can also continue this Sadhana during our daily sleep. Generally we consider
the time spent in sleep as waste. But by gradually becoming conscious of our
sleep, we can transform our ordinary sleep into yogic sleep, yoganidra. Then we
can experience the truth behind the great phrase Nidra samadhisthitih, i.e.
Sleep is the state of Samadhi.

The word Om is also similarly divided in four parts, the three letters (matras)-
A, U, M and the fourth is amatra (the anuranan, lingering sound of M)- the
aksara. And each is compared respectively with the waking, the dream, the deep
sleep and the Turiya states of consciousness.

The fourth state, i.e. the Turiya, should be poured like uninterrupted flow of oil in
the three states of waking, dreaming and deep sleep.

Mandukya- Upanishad
(based on talks by Anirvan)

[Part II]

Jagaritasthanah bahih- prajnah sapta-amgah
Eka- unavimsatimukhah sthulabhug- vaisvanarah prathamah padah (3)

(3) The first quarter of the self is the waking state, which is outward conscious
(knower of the outer world) and which has seven limbs and nineteen months. It
is the Vaisvanarah- consumer or the enjoyer of gross objects.

Vaisvanarah: it is the great universal Fire. Agni or Fire is the symbol of tapas
as well as the self consciousness of the individual. When it is Universal, it is
Vaisvanarah. That which is awake in the individual is also awake in the
universe as Vaisvanarah. The states of Macrocosm and Microcosm are identical.
In the Vedic knowledge they are also correlated. That which is there, is here also.
That is the principle. The Vaisvanarah- that is in the macrocosm is also in the
microcosm, in every individual. Vaisvanarah is also one through whom the
Visvanarah- the virat purusa- the cosmic being has entered into the
individual being.

Seven limbs (Sapta-amga): In the Chandogym Upanishad, there is mention of
Vaisvanara knowledge. The Cosmic Being- Virat Purusa has seven limbs.
The sky is His head, the earth is His feet, the Sun and the Moon are His eyes, air is
His breath, water is His abdomen. The conception of the Thousand-Eyed-Being
(Sahasra-ksha Purusa) in Rig Veda is similar to Vaisvanara.

Nineteen mouths (Ekonavimsati-mukhah): Mouth is the organ that enjoys food.
So this Vaisvanara in man enjoys the Universe through nineteen (ekona
vimsatimukhah one less than twenty) mouths. These are five sensory organs
(panca-jnnendriya), five motor organs (panca-karmendriya), five Pranas (prana-
apanavyana-samana-udana)- vital energies of five kinds and four faculties of
Mind (mana-buddhi-ahamkara-citta) i.e. antah karana.

The enjoyer of gross (sthulabhuk) : When the enjoyer and the objects enjoyed
are separate, the objects are protected outside as gross objects. The self then
enjoys or suffers from these objects.

Svapna-sthanah antah-prajnah sapta-amgah eka-unavimsatimukhah
praviviktabhuk taijasah dvitiyah padah. (4)

(1) The second quarter of the self is the dream state, which is inward
conscious (knower of the inner self), with seven limbs and nineteen
mouths. It is the Taijas, the enjoyer of the abstractions (subtle
objects), the light-formed objects.

When the consciousness goes inward the outer gross objects take subtle forms of
feelings, emotions- bhava. The dream state is the creator of desires. What we
experience is first created as desire in the inner consciousness. The gross world
is the projection of the inner world. Our ordinary dreams are of two types.
Mostly we see dreams of the objects already seen or enjoyed, sometimes in an
orderly way, but mostly in a disorderly way. But there are other types of dreams
where we dream of objects unseen and unheard and unexperienced in the
waking state. The self is the creator there. It is the dream of the Vijnana state
over mental state Daiva-svapna. The enjoyer creates the objects of enjoyment
out of itself. The seperation between the enjoyer and the things enjoyed
diminishes progressively, though a very subtle separation still remains in the
dream state. The objects are nonmaterial- (atindriyah) beyond senses, yet
cognizable by mind. This state of self is pra- vivikta- bhuk. There is yet the
discrimination of the enjoyer and the things enjoyed. The material objects are
transformed into their abstract forms. Then we know, from within,
antahprajnah.

The waking consciousness is the consciousness of matter, life and mind (anna,
prana, mana). This dream consciousness is the consciousness of the overmind
(vijnana). We become conscious of the Universal and the Cosmic.
Its essential quality is consolidation. There is concentration of light. Therefore it
is called taijas. When the rays are concentrated at one place it is called tejah.

Yatra suptah na kam-cana kamam kamayate, na kam-cana svapnam pasyati, tat
susuptam. Susupta-sthana ekibhutah prajnanaghana eva anandamayah hi
ananda-bhuk cetas-mukhah prajnah trtiyah padah. (5)

(1) That is deep sleep, when, sleeping one feels no desire and sees no dreams.
The third quarter of the self is this deep-sleep state. It is unified consolidation of
consciousness. Blissful, it is the enjoyer of bliss. It is Prajna the Knower, the one
which has consciousness as its mouth.

Beginning with the description of the ordinary deep sleep, we are taken
immediately in the innermost level of consciousness. The state described is the
total consolidation of self-consciousness. If the dream state is the statue of
samprajnata Samadhi, where there is cognition, this deep sleep state is the
state of asamprajnata-samadhi-samadhi, where there is no cognition
whatsoever.

Ekibhutah: The self is then in Union with itself. The enjoyer and the objects of
enjoyment become one. There is total identification of the self with the world of
objects. The world dissolves into self.

Prajnana-ghanah: Then only, there is the real knowledge. Knowledge by
identification is the only true knowledge of things. We know in a totally
consolidated and undifferentiated form and this knowledge alone is the source of
real bliss. We enjoy bliss in deep sleep because there is this total unification of
consciousness.

Ananda-bhuk: Then the self is the enjoyer of this bliss. The self enjoys the self.
Atmarama- He is Prajna the knower of everything and He enjoys all objects
through this consciousness. There is no more mind- citta, but the
consciousness is there to enjoy. The self enjoys the self by the self. He sees all
things in his own self and his self in all things. Yas-tu sarvani bhutani atmani
eva-anupasyati-sarva-bhutesu ca atmanam (Isa-Upanisad). Such self has no
delusion, no sorrow. It is ever blissful- anandamaya.
Esah sarva-isvarah, esah sarvajnah, esah antaryami, esah yoni sarvasya,
prabhava-apyayau hi bhutanam. (6)

(2) This deep-sleep state is the Lord of all, Omnipotent, Omniscient, and
Omnipresent. This is the womb of all, verily the source of creation
(manifestation) and dissolution.

This state of deep sleep- Asamprajnata Samadhi Avastha- is identified with god,
the creator, the upholder and the destroyer of universes. It can be compared
with Saguna-Brahman-Brahman with attributes.

In the waking state, we see gross objects. In the dream state, in overmental state
(vijnana-bhumi) we see objects as ideas, as abstractions of objects, as symbols.
When we go still deeper, we see the force behind these ideas and objects, the
force that creates, upholds and destroys everything. This is the Parama Prakrti
the Mother Ananda Brahmayoni. She is the source of all creation. She is the
upholder and the ruler. And everything again dissolves in Her.

The Fourth Quarter or Turiya

This is the state in which Isvara and Maya, Purusa and Prakrti, Siva and
Sakti or God, the Father and Creative Energy- the Mother are in complete union,
like two parts of a gram encased in one skin, and yet there is a difference; but a
difference which is not cognizable to human mind. The Relative and the Absolute
stand side by side. In the dream state they are like one over the other. In the
waking state, the separation is complete. Absolute and Relative seem to be quite
separate, though not separate in Reality. We see only the Relative and not the
Absolute, whereas, in the fourth, the Turiya state, the Relative and the Absolute
merge completely. The feeling of separation between the Relative and the
Absolute is totally destroyed.

This attainment of the Turiya state is experienced either as Total Darkness
where nothing exists or as All Light, as Nirvana of Buddhists or as Sad
Brahman of the Vedantins. The experience is actually is the same; the
expression in words differs because of the approach and the attitude of the
Sadhaka/Siddha.
Of course, in the first three states, there are modifications- parinama. But it is
the modification of Sakti, not of Caitanya or Siva. When we reach the fourth
state, we see that all the three states are the modifications of the fourth state.
Looking from that state, we find that Brahman has become all these vivarta.
Now, there is a general belief among many, that this fourth state alone is
Atman; because at the end of the description of the fourth state it is stated, sa
atma, sa vijneya that is Atman, that is to be Realized. But it will be a mistake
if we take the one-sided interpretation. We must read the statement in its full
context. It has been clearly stated in the beginning sah ayam Atma catuspat
this Atman is four quartered.

Taking this into consideration we have to understand that the Atman is equally
pervasive in all four quateres and that there is only the difference of
manifestation. The four quarters are the four modes of Atmans manifestation.
We can say, the first three quarters are its manifestation in creation sambhuti
and the fourth the Beyond is its manifestation in non-creation asambhuti.
The Atman is neither sambhuti alone nor asambhute alone. It is both
sambhuti and asambhuti and even beyond if there is any beyond. Then only
in the words of Isopanisada Vinasena (asambhutya) mrtyum tirtva
sambhutya amrutam asnute conquering death through non becoming total
self annihilation,i.e. Nirvikalpa Samadhi, (one) enjoys, attains immortality
through Becoming, through Self manifestation.

Keeping the above in mind let us proceed to the next verse.

Na antahprajnam na bahihprajnam, na ubhayatah-prajnam, na prajnana-ghanam,
na aprajnam. Adrstam avyavaharyam, agrahyam, alaksanam, acintyam
avyapadesyam, ekatmapratyayasaram, prapanca-upasamam santam sivam
advaitam caturtham manyante sa atma sa vijneyah. (7).

(7) The fourth state is believed to be that, when one is neither inward conscious
nor outward conscious, nor conscious bothwise, nor consolidation of knowledge.
There one neither knows nor knows not. It is unseen, unusual (unrelated),
inconceivable, without any attributes, unthinkable, indescribable, where self-
alone is cognized (self alone remain in essence), where all phenomena
(projections) cease. The Peaceful, the Blissful, one with no duality (nondual).
This is Atman (the self). It is to be known. (7)


The fourth state is beyond description. Yet the Rishi has tried to describe it as
nearly as possible by human mind. Both negative and positive attributes are
used. Only some brilliant paradoxes can give us a very vague idea of the state.
Mind cannot reach there, nor the speech. Yatovaco nivartante aprapya manasa
saha.

By experience, by becoming that alone, we can realize the truth behind this state.
So though we negate everything in description, the experience of the state is
positive.

When the Sadhaka/Siddha reaches this state, the Ascent is complete. But is the
sadhana complete? It depends upon the attitude, which the sadhaka takes at
the beginning. if the integral transformation is the aim of the Sadhaka, the
Sadhana still continues. It is the sadhana of Descent, of bringing down the
realization into all the parts. But in the final analysis, perhaps, it is the Divine
Will that decides the future course of the sadhakas life. It is the Divine who
decides the nature of the play (Lila). The Sadhaka can only rise unto Him and
surrender himself completely in His hands.

The Vedic Vision and the Triple Transformation

-Vladimir Latsenko

From the beginning of time man was involved in the studies of himself and his
relation with the world. Veda is one of the oldest accounts of such studies. Its
Vision is grand and unifying. Its psychological insight is profound; its language is
sheer poetry of the highest kind ever composed by man. It is in the Vedas that Sri
Aurobindo found language suitable for the description of his own spiritual
experiences.

Veda is the earliest gospel we have of mans immortality- says Sri Aurobindo.
The central conception of the Veda is the conquest of the darkness of ignorance
and by the conquest of the truth the conquest also of Immortality.
The Veda is perfect and beautiful in its coherence and its unity.

There are many myths in the Veda which describe the Beginning of Creation
from different angles or stages. Some of them start with the description of the
supreme person, Atman, Self, others of the Impersonal Spirit, Brahman, some
start from Nothingness or Darkness, which they call night, ratri-, or apas,
apraketam salilam, dark waters, or sometimes as mrityu, death, etc., etc.
theyall refer to different stages of Creation, where Darkness or Nothingness was
depicted as our beginning, but not as our Origin. We can easily reconcile these
myths, knowing that Darkness was the result of the Fall of the Supreme Light,
(Involution).

The cause of creation. THE BEGINNING.

Let us take a brief look into Vedic Cosmogony. Shatapatha Brahmana depicts the
Myth of Creation in this way:

[Part III]

Sah ayam atma adhyaksaram omkarah adhimatram
Pada matra matrah ca pada akarah ukarah ukarah makarah iti. (8)

(8) This self, when considered as the word is Om. Om is considered as
composed of mantras (its constituent letters or parts), mantras are quarters and
quarters are mantras. Now these are A, U and M.

In the Upanishads truth is viewed from different perspectives. There is the
cosmic adhidaivata way of looking at things- the macrocosmic and
microcosmic conception- Brahmanda- pinda. It is always found what is in
Macrocosm is also in microcosm.

Brahman, when seen in the macrocosm has also four quarters. They are
Brahma (Brahman), Isvara (God), Hiranyagarbha (the potential Universe)
and Virat (the Universe). As states of consciousness of Self (Atma) described in
this Upanishad, they can be respectively placed as the Turiya (the fourth), the
Susupti (the deep sleep state), the Svapna (the dream state) and the Jagrata
(the waking state). These are also equated to Mahakarana, Karana, Suksma
and Sthula, The First Cause, the Casual, The Subtle and The Gross.

Now, we started in this Upanishad with the assertion that all this is Brahman.
This Atman is Brahman and all this is Om.

So just as this Atman has four quarters or four states of consciousness, this
word Om has also four quarters or four states. This Om is the aksara and
the states are its mantras. By meditating on different mantras with that spirit,
we can realize the truth behind that state. Om is Sabda-Brahma- the word
signifying Brahman. When we practice the Japa repetition of this word we
may meditate in parts, as well as in whole, according to the state of Sadhana.
These descriptions of mantras are aids to Sadhana.

The three matras- A, U, M are compared respectively with the waking, the dream
and the deep sleep states of consciousness.

Jagaritasthanah vaisvanarah akarah prathama
Matra, apteh adimatvad va, apnoti ha vai sarvan
Kaman-adih ca bhavati yah evam Veda. (9)

(9) The first letter A is Vaisvanarah in the waking state, because of its all
pervasiveness and because it is in the beginning (the first of all letters). One, who
knows this, obtains all desires and becomes the first.

The words apteh and adi are used because they begin with the letter A and as
alliteration. Of course they have a deeper meaning as well. Understanding this
can help meditation on the letter A.

Apti is pervasiveness. The self or Brahman pervades all this and is beyond. He
is in me and in the whole universe. The letter A suggests this sense of all
pervasiveness. According to Sanskrit grammar, no letter is complete without A.
And hence A pervades in all words, speech.
Aksaranam akarah asmi says Sri Krishna in Gita (10/33).

Adih- Similarly this letter A is the beginning of all letters in the alphabet. It is
the first letter, which can be pronounced without the help of any part of the
mouth. It is the first sound produced. And therefore it is the beginning.

Tantra has developed a great spiritual science on the significance of different
letters in the alphabet. According to Tantra, where A is short- it has one
matra as in anuttara, it symbolisms Siva, the static aspect of the Lord. When it
is long, it has two matras- dirgha
-Then Siva is united with Sakti. It is the state of Bliss- Anandasvarupah.
When it has three matras, it is called pluta the world is created. From
anuttara-ananda the universe is created.
So this letter A is all pervasive and beginning of everything.

The second part of the verse is phalasruti- the part describing the merits
obtained by meditation on this letter A.

Svapnasthanas taijasah ukarah dvitiya matra,
Utkarsat, ubhayatvat va, utkarsati ha vai
Jnanasantatim samanah ca bhavati; na-
Asya abrahmavit kule bhavati, ya evam Veda (10).

(10) The second letter U is the Taijas of the dream state. Because of its upward
attraction and also because it is the middle term (state). He who knows this
becomes equal (to all) and his progeny of knowledge grow higher and higher. No
one ignorant of Brahman is born in his family.

Here also the words utkarsa and abhayatva, though used for the sake of
alliteration have this deeper meaning as well.

Utkarsa: The attraction upward. In sadhana, we have to climb one level after
the other sanuh sanuh. The attraction of the spirit is always towards the
head. The letter U implies this ascension.
Ubhayatva: Because it is the state between the waking and the deep sleep state,
so either while ascending or descending, the consciousness has to pass through
this middle stage. it is the state which connects the cause and the manifestation.
So in this state we can enjoy both the Lord and the universe. It is the poets
world- bhava-jagat.

According to Tantra just as A is anuttara-ananda is unmesa and urmi.
Unmesa is the first waking, the conceiving of the world; the dream of creation
rises and when it moves forward like ripples, it is called urmi. Bhava the
ideal formulation but still in the abstract (suksma) form.

Jnanasantati: Progeny of knowledge. The etymological meaning of the word
santati is continuity. We seek continuity in everything. The father seeks his
continuity through the son. Similarly the knowers of Brahman, the spiritual
aspirants, the teachers also desire continuity. When the ascent is complete, the
truth realized, then a desire rises in the Siddha to seek appropriate vehicle,
who will carry the light forward. And the son- the disciple- the spiritual son of
the teacher- is expected to take further the cause, to increase the wealth, to grow
in manifestation.

This was called sampradana the inheritance passed from the father to the son
or from the teacher to the disciple. This was the real motive behind the word
sampradaya. It does not mean a sect but the process by which the knowledge
was preserved and passed on from teacher to disciple, so that it does not get lost.

It was this desire for santani- continuity that drove Buddha to preach his
Dharma after Nirvana. It was this very desire for santati, driven by which
Ramakrishna wept and prayed the Mother to send him the pure souls, who will
receive the message. It is this very desire, which prompts men to hanker for
offsprings.

Here also the second part of the verse is the phalasruti- the merits that may be
obtained by meditation on this letter.

Susuptasthanah prajnah makarah trtiya matra, miteh apiteh va
Minoti ha va, idam sarvam apitih ca bhavati ya evam Veda. (11)

(11) The third letter M is the prajna of the state of deep sleep. Because it is all-
inclusive and also because (everything) merges in it. One, who knows this,
embraces (includes) all this (within his fold) and also becomes all
comprehending (or everything merges in him).

The state is the deep sleep, the state of Samadhi- the causal state. The words
miti and apiti are used both as alliteration and also with a particular
significance.

Miti: it measures everything. The sarvesvara sarvayonih- the womb of
everything, in which everything lies dormant. This all-pervasiveness is the
beginning as well as in the end. The pervasive consciousness is found- in every
state of consciousness. Only the degrees of depth, the intensity differs.

Apiti: from root api- to enter or to dissolve cf. Rv.I.121.10. It is where
everything ends, in which everything merges. There is no outward manifestation
whatsoever, though the possibility of manifestation is there potentially. This is
the casual state God consciousness Isvara-caitanya.

In Sanskrit alphabet M is placed at the end of (stop) mute consonants. A is the
beginning and M is the end. M is pronounced when the lips are closed. The
whole process of speaking is covered by these three letters A, U and M.
And so all letters are supposed to have come out of this one word Om, which is
called the aksara the Sabda-Brahma.

There is a special method of pronouncing this Om. A is to be pronounced as
hrasva; short- with one matra, U as dirgha long with two matras and M
as pluta (longer) with three matras and then all these are to be condensed in
the last resounding of anusvara. The matras are to be shortened gradually to
1/128 part of a matra.

When the sound is so condensed, there remains only a vibration that is called
the amatra the fourth without any matra. This is compared with the fourth
Turiya state of the self.

Amatrah caturthah avyavaharyah prapamca upasamah sivah advaitah, evam
omkara atma eva, samvisati atmana atmanam yah evam Veda yah evam
Veda. (12)

(12) The fourth, without any matra, is the Siva - the Advaita (Nondual) state,
the unrelated where all phenomena cease.

Thus the Omkara (the word Om) is verily the self. One who knows thus verily
knows the self, merges the self in the self. (12)

Thus the four states of self are equated with the four quarters of the word Om.
Along with the understanding about the Self is given a great spiritual discipline
for attaining these states of Self, of realizing the Self and therefore the
Brahman, both the truths of microcosm and macrocosm.

The spiritual discipline with the great word Om is found in many places of
Upanishads and in the later ages the Tantra has especially developed the
discipline which was called nada-anusandhana- to unite with the eternal
sound which was equal to sakti sadhana.

In Gita Sri Krishna speaks of taking the name of the word Om at the time of
death. The three places , abodes of consciousness, are especially mentioned in
Gita as well as in the Upanishads. In the Aitareya Upanishad the word ayam
avasatha (this abode) is used thrice, though Tantra speaks of six (rather seven)
such centres. According to Gita they are the heart centre. (hrdi), the centre above
the head (murdhani). The meditation according to matras of Om will be then
as under. The first meditation with matras A is predominant in the heart
centre. The second with matra U is in the centre between the eyebrows and
the third with matra M is in the centre above in the head and then in the end
merging the sound and its mediatation in the akas in the all-pervasive sky.

Thus ends the Upanishad.

Om! Santih! Santih! Santih!