M¡³±¥KYA UPANI½AD

by

Dr. Paul YF Loke

2

Contents

Page
1. Introduction

2. Mantra 1 ................................................... 1

3. Mantra 2 ......................................................

4. Mantra 3 ......................................................

5. Mantra 4 ......................................................

6. Mantra 5 ......................................................

7. Mantra 6 ......................................................

8. Mantra 7 ......................................................

9. Mantra 8 ......................................................

10. Mantra 9 ......................................................

11. Mantra 10 ....................................................

12. Mantra 11 ....................................................

13. Mantra 13 ....................................................

 3

Introduction

According to tradition, the M¢´²¦kya Upani¾ad 1 – a

great work expounding the quintessence of Advaitic thoughts
– was revealed to Varuna2 who was said to have assumed the
form of a frog (M¢´²uka) to felicitate Lord N¢r¢y¢´a.
Indeed, its inclusion as one of the principal Upani¾ads is a
testament to its significance. Furthermore, not only is this
short work of twelve cryptic mantras commented upon by
eminent teachers3 , such as ¹a´kara, Madhva,etc., its
importance for the realization of the highest truth is eulogized
in the Muktik¢-Upani¾ad, wherein it is declared that ‘The
M¢´²¦kya alone is sufficient for the final release of those
who seek liberation….’4
In his commentary on the Upani¾ad (as part of the
Ma´²¦kya-k¢rik¢, a gloss by Gau²ap¢da), Sankara points
out before commencing on the commentary proper that the
benefit to be derived by the study of the M¢´²¦kya Upani¾ad
is to gain the direct experience (anubhava) of non-duality.
In other words, advaita-bhava, which in essence is nothing
but the falsification of phenomenal existence characterized
by the matrix of pluralistic relations. In the words of the
Upani¾ad, this negation of the world of names and forms is
1
One of the Upani¾ads of the Atharvanaveda.
2
Varu´a is the deity who presides over water.
3
Upani¾ad-brahma-yogin who wrote commentaries on 108
Upani¾ads, described the M¢´²¦kya Upani¾ad as "the essence
of all the Upani¾ads' (sarva- VedanÃta-saristha).
4
Muktik¢ Upani¾ad 1, 26-29
4
called prapa®ca-upaºamam.5 With all the adventitious
attributes6 (adhy¢ropa), such as the three bodies7 sublated
( apav¢da ), the ultimate ground of pure
consciousness(svar¦pa-caitanya), bereft of all illusory
superimpositions, shines forth in its full effulgence. This
change in vision, from the many (a distinct feature of
empirical life or vyavah¢rika) to the One (p¢ram¢rthika)
can only be realized through the knowledge of Brahman
revealed in the sacred texts of the Upani¾ads. It is similar to
the restoration to health of a sick person through the
ministration of appropriate medication. The holy scripture
is likened to the medication which relieves the person of the
affliction. And in the spiritual context, the affliction is avidy¢
or (ignorance), with the only difference in that through
knowledge of the Upani¾ads the relief is permanent. With
ignorance removed, the reality falsely imputed to the world
is abrogated and the person is restored to his original nature;
regaining the oneness with the Self which was never really
lost. As will be seen, the role of the M¢´²¦kya Upani¾ad in
this regard is unique compared to the other scriptural texts.
The twelve mantras of the M¢´²¦kya Upani¾ad are
strung together breathe life to the most sublime and timeless
truth enunciated by the rsis of yore. The Upani¾ad can be
5
See mantra 7.
6
Provisionally accepted as real from the standpoint of relativity.
7
These are the gross body (sth¦la-ºar¤ra), the subtle body(s¦k¾ma-
ºar¤ra) and the causal body(k¢ra´a-ºar¤ra). They are in turn
made from five interdependent sheaths (koºas), namely, the
physical sheath(annamaya-koºa), the vital-air
sheath(pr¢´amaya-koºa), the mental sheath (manomaya-
koºa), the intellectual sheath (vijna®¢maya-koºa) and the
blissful sheath(¢nandamaya-koºa).
 5
broadly looked at as two sections. The first seven mantras
are structured to give a comprehensive examination of the
totality of human experience. It is the undeniable experience
of every person that temporal life is characterized by the ever-
changing states of waking, dream and sleep. However, one
who is more sensitive would be alert to the presence of some
underlying principle which enables the cognition of changes
not only within the waking state (the flux of thoughts and
events), but also changes from one state to another. And for
this awareness of falling asleep from the waking state and
then drifting into dream or emerging from sleep to
wakefulness, there must necessarily be a sentient principle
that is ever present and permeating all these states. It could
well have been based on such empirical observations that
prompted the rsis to develop a framework closely reflecting
the conditions of human life, integrating the varied
experiences on the phenomenal plane with the unitary reality
subsisting in them. The result is a theory positing four pad¢s
(quarters or aspects) of the Self (¡tm¢)8 Just as the illusory
8
It is worth noting that some semblance of a four-p¢da theory
of the Self was already in currency at the time of the §g-veda.
In the tenth mandala, it is stated, ‘Thus is his greatness. But
Pura¾a(synonymous with the Self) is even greater. All things
are one-fourth of him; the immortals in heaven are the three
quarter.’ And in the Maitri Upani¾ad, one finds a further
development of this doctrine but not in the sophisticated form
so clearly and congently expounded in the M¢´²¦kya Upani¾ad.
The text found in the final verse (7.11) of the Maitri Upani¾ad
reads, "He who sees with the eye (i.e. the Self in the waking
state), who moves in dream (i.e. the Self in the dream state),
who is in deep sleep (i.e. the Self in the state of deep sleep),
and he who is beyond deep sleep (i.e. Tur¤ya or the Fourth),
these are a person's four distinct conditions. Of these, the
Fourth is greater than the rest'.
6
snake which makes its appearance when the asÁ r aya
(substratum) of the rope is not known, the pad¢s are in fact
errors in perception arising when the ultimate ground of
one’s being is not realized. Therefore, with the displacement
of the spurious names and forms which condition and
differentiate the world into categories9 , such as macro (the
total environment), micro (the individual), gross (the
waking state), subtle (the dream state) and causal (the deep
sleep-state), all that remains is the unconditioned Self alone,
Turiya or the Fourth in the words of the Upani¾ad. What
comes and goes cannot be real. Truth or reality, on the other
hand , can never be conditioned or negated. And the message
of the M¢´²¦kya is clear: go beyond the ephemeral and abide
in the ever-existent ¡tm¢ and everything will be known
since the Self is verily Brahman (Ayam ¡tm¢ Brahma10).
All it takes is a change in vision. But this change is much
more than just a superficial endorsement or a mere
intellectual understanding of the Upani¾adic truth. To see
unity in the manifoldness entails a fundamental overhaul of
all the cherished values and beliefs of the person, acquired
not only in the present life, but from countless previous
births. Indeed, it goes far beyond the intellect. Hence, for
ignorance (avidy¢) to be annihilated, the knowledge (vidy¢)
has to be internalized, becoming one’s very nature.
The second section, like the seven mantras of the first,
also addresses the same subject – realization of the Self, the
highest goal (puru¾¢rtha) of man – but from a different
9
All these are mere notions having no substantiality of their
own. Their relative existence is borrowed from the ground
upon which they appear.
10
M¢´²¦kya Upani¾ad mantra 2. One of the major texts of the
Upani¾ads (mah¢vakyas).
 7
11
perspective. Here the sacred symbol of Om is introduced
and examined. The significance of Om, as the basis of all
sounds/ words and therefore all objects, was pointed out in
the first mantra of the present Upani¾ad. ‘Aum it¤ Brahma
(Aum is Brahman), Aum itidamsarvam (Aum is this all
i.e. the universe)’,12 declares the Taittir¤ya Upani¾ad when
it was dwelling upon the contemplation on the Pra´ava. And
given the affirmation of the non-difference of ¡tm¢ and
Brahman as expounded in the second mantra, Om verily is
¡tm¢ too. Once this ¡tm¢-Brahman equation has been
established, the remaining mantras, particularly the eighth
to the eleventh, take the s¢dhaka on a different path. It is
recognized that not everyone will take to the discriminative
enquiry of the first section. Indeed, for those who have pure
minds and keen intellect, the first seven mantras are
sufficient in themselves to bring about realization of the
highest truth. It is,however, important to point out here that
in order to have the knowledge arising from the Upani¾ads,
which is indirect and mediate in nature, to do its work of
eradicating ignorance and bringing about the direct and
immediate experience of Brahman, the seeker must be
equipped with what is known as the s¢dhana-catustaya.
These are the four prerequisites of discrimination between
the real (or eternal) and the unreal (or transient), i.e.
nityanityavastuviveka, detachment (ih¢mutr¢rthabhoga
vir¢ga ), a group of six disciplines (ºam¢disampat )
comprising control of the senses, renunciation, etc., and the
intense desire for liberation (mumuk¾utva). Indeed, the
11
Om first occurs in the Taittir¤ya Sa¼hit¢ of the Black Yajur
Veda, 111.2.9.6 where it is called Pra´ava.
12
Taittir¤ya Upani¾ad 1.8.1
8
scripture is but one of two wings. The s¢dhana-catustaya,
necessary for a pure, focused and discerning mind, is the other.
And in the absence of either, the flight to be freed of the
shackles of ignorance, which keep one mired in the thick of
worldly life, can never take off. For those who may not have
the mental purity or penchant for philosophical reflection,
the meditation on Om (O¼k¢ra-up¢san¢) is presented here
as an alternative. A person who is not accustomed to an
introspective life would find the provision of a fixed locus,
in the symbol of Om , on which the mind can direct its
thoughts more amenable and easier to handle. But even with
this approach, the Upani¾ad has made a provision for
knowledge-based enquiry, since knowledge is ultimately the
only antidote to ignorance. This point, that the meditation
on the symbol Om as Brahman does not vouchsafe the direct
experience of Brahman, is reiterated by ¹a´kara in his
commentary on the Brahma-s¦tra, where the attainment
from O¼k¢ra meditation is seen as only a stage in one’s
journey towards final release13. In the M¢´²¦kya Upani¾ad,
O¼k¢ra is presented as suitable for both meditation
(up¢san¢) as well as knowledge-based enquiry(j®¢na). In
the former, the sound components (m¢tr¢s) of Om (‘ak¢ra,
‘uk¢ra’ and ‘mak¢ra’) are meditated upon as identical with
the aspects(p¢das) of the Self (Vaiºv¢nara, Taijasa and
Pr¢j®a). In the ninth mantra (the first of three mantras given
to O¼k¢ra-up¢san¢) for instance, the s¢dhaka is asked to
meditate on the ‘ak¢ra’ component of the Om upon which is
superimposed Vaiºv¢nara, the Self in the waking state. In
other words, visualizing the entire gross world while
maintaining one’s thoughts on the locus of ‘ak¢ra’. The
rationale for equating the matra with the p¢da is based on
 9
certain common features. ‘Ak¢ra’ is said to be identical with
Vaiºv¢nara because they share the traits of being the first as
well as being all-pervasive. Notwithstanding, the attainment
of worldly gains, which are the primary benefits of any
meditation, it is envisioned by the Upani¾ad that over time
the practice would bring about a positive change in the
individual, rendering the s¢dhaka fit in terms of mental
purity and discriminative power for taking up the higher
endeavour of contemplating on the soundless Om (am¢tr¢),
where all the m¢tr¢s (and the states of consciousness,
namely waking, dream and sleep) have resolved. Here there
is no constant cogitation on a single notion superimposed on
the given locus. Instead, the mind is made to abide in the
silence which is clearly understood to be the substratum
supporting and permeating the entire illusory phenomenal
existence. Therefore, unlike effort-based meditation, what
is recommended in the twelve and final mantra of the
Upani¾ad is the natural abidance1 4 in the pure underlying
13
The text reads, "The result vouchsafed for one meditating on
Brahman with the help of Om, as constituted by three letters,
is the attainment of the world of Brahman, and the emergence
subsequently of complete realization by stages. In this way
this is meant for leading to emancipation by stages, so that
there is nothing faulty'. (Brahma-s¦tra 1.3.13) The world
of Brahman belongs to the realm of the conditioned i.e. the
Lower Brahman. In relation to this, the pure unconditioned
Brahman is termed Higher Brahman.
14
This abidance once established is an all-expansive unitary
experience and it is verily Turiya. Cognitions and thoughts
appear but there is no more than the mere witness of their
rising and passing. In the absence of judgement, the Brahmavid
does not react and even when he acts it is never out of
attachment or aversion.
10
consciousness which comes with knowledge and
understanding. This contemplation on one’s true nature is
what is meant by nididhy¢sana15
It is beyond any doubt that the M¢´²¦kya Upani¾ad
is an exceptional work containing the highest teachings of
the Advaitic tradition and presented in a systematic, logical
and concise manner. Therefore, for the suitably qualified
seeker who has the fervent aspiration to ‘leap-frog’, as it
were, from the hollow relative existence of mundane living
to the unconditioned plenitude of the absolute, the Upani¾ad
is an indispensable companion. Indeed, when welded in the
hands of a teacher who truly knows, it is a lethal instrument
assured of severing ‘the knot of the heart and dispelling all
doubts’16 and giving one the vision where ‘there is no
cessation of the seeing of the seer’17
15
As part of the upadeºa(teaching) to his wife Maitreyi, who
wanted to know the way to immortality, Yajnavalkya
empathically points out that, The Self should be seen or
realized (dra¾°avyaª), heard of (ºrotavyo), reflected on
(mantavyo) and contemplated upon (nididhy¢sitavyaª).
B¨hadaranyaka Upani¾ad (BU) 2.4.5
16
Mu´²aka Upani¾ad 2.2.9
17
BU 4.3.23
 11
Mantra 1
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om ityetad ak¾aram idaï sarvaï
tasyopavy¢khy¢na¼ bh¦taï bhavad bhavi¾yad it¤
sarvam o¬k¢ra eva/ yacc¢nyat trik¢l¢titaï
tadapyo¬k¢ra eva.
om it¤ - Om
etat ak¾aram - this word/syllable
ida¼ sarva¼ - (is) all this
tasya -it (i.e. the word ‘Om’)
upavy¢khy¢na¼ - a clear exposition
bh¦ta¼ - the past
bhavat - the present
bhavi¾yat - the future
it¤ sarvam - all that
o¬k¢ra eva - is Omk¢ra only
trik¢l¢tita¼ - three periods of time
cu tad anyat - and anything else
tat - that
api - also
o¬k¢rah eva - (is) omk¢ra only
The syllable Om is all this. A clear exposition of it
(Om) (now follows). All that (which is) the past, the present
and the future is o¼k¢ra only. And anything else (beyond)
the three periods of time (is) also o¼k¢ra only.
12
Commentary

The entire vocabulary of every language, including

all vowels and consonants, is contained in the syllable Om.
In other words, whatever is said i.e. the entire world of words
or ºabda-prapa®ca is verily Om. When a word is articulated,
one has first to open the mouth, and this, according to the
mantra, is identical to the first m¢tr¢ (sound) ‘a’(ak¢ra).
After the word is verbalized, the mouth naturally comes to a
close, and this corresponds to the third m¢tr¢ ‘m’ (mak¢ra).
In between the two movements i.e. when the mouth is
momentarily opened, the sound is said to be ‘u’ (uk¢ra), the
second m¢tr¢ of Om. It is common knowledge that every
word denotes an object or a state of mind. A word and what it
refers to (or its meaning) is determined by convention. So,
when one says ‘pencil’, there is an object – an instrument
made of graphite for writing – which corresponds to it and
every English speaking person knows what is referred to by
the word. It is clear, therefore from the above analysis that in
Om, not only is the word included, the object (or the mental
state) referred to by the word is also included. Indeed,
reference to the past, the present, or the future1 , which is a
thought process, is covered by Om too since thinking is
1
Both the past and the future are founded upon the present.
The past is nothing but the present that has already been
experienced. The future is an extrapolation of the present,
 13
essentially a word-based activity. To reiterate the all-
encompassing nature of Om , the mantra ends with the
declaration that what is beyond time is also verily Om. In
short, Om is everything, representing all that which is within
time i.e. the temporal world, and also that which is beyond

which is essentially an instant in empirical life defined by the

immediate cognition or perception by a subject of an object.
In other words, it is only with reference to a specific cognition,
and in particular the inseparable connection between the name
(a mental notion based on consensus) and the object (a sensory-
mental construct) it refers to, that the present moment is
said to be experienced. This instant, however, is not a point
because as the temporal locus, where the past and the future
meet, it is impossible to determine where one ends and the
other begins. Indeed, can anyone even imagine when time
began or rationally speculate when it will end? Given the
absence of clearly distinguishable segments or periods, one
cannot truly speak of the three divisions of time (past, present
and future) as is commonly understood. In the final analysis,
one has to concede that time is only an idea, a relative notion
dependent on the body and the mind, which man finds useful
in his empirical transactions. It is also pertinent to note here
that time is invariably associated with space because it is only
through the medium of space that the appearance of objects
i.e. corporeality is possible. Indeed from ordinary experience,
everyone knows that in the absence of body, or without referring
to an object, one cannot meaningfully speak of either time or
space. In fact, it is only in relation to a fixed object,
conventionally referred to as "here' or "this', that spatial
indications, such as "above' and "below', "front' and "back',
etc., become useful and practical. The same can be said of
time
14
time i.e. the trans-temporal absolute or Brahman. Om,
therefore, is the means to both Sagu´a – Brahman i.e. the
Lower Brahman endowed with attributes and Nirgu´a –
Brahman, the attributeless Higher Brahman2 . For most
people, meditation (up¢san¢)3 on Om, which leads to the
attainment of the Lower Brahman , is recommended.
However, for those who are more spiritually mature, with
sufficient mental purity and discrimination, inquiry into Om
alone i.e. O¼k¢ra-vicara 4 takes one to the ultimate reality.
2
The ultimate ground or Brahman is non-dual, all pervasive
and free from any parts or distinctions. Therefore, the
bifurcation into a "lower' and a "higher' is only a concession
made when the focus is turned towards empirical existence,
which is governed by the limitations of time, space and
causation. In other words, it is to account for creation that
the Lower Brahman with attributes of omnipotence, etc.,
assumes importance.
3
See mantras 9, 10 and 11 for details.
4
O¼k¢ra-vicara is a knowledge-based approach where the
spiritual significance of Om is enquired into. It takes the
form of merging the m¢tr¢s of Om together with the p¢das
(aspects of the Self) they signify into the silence of Om(am¢tr¢),
which is the Tur¤ya wherein all duality is absent. More would
be said of this in the following mantras.
 15
Mantra 2
_"\"êkåuO"Qo V"øÏ" ìY"X"pOX"p V"øÏ" _"pu&Y"X"pOX"p E"O"s^T"pO"o $
sarvagï hyetad brahma ayam ¢tm¢ brahma so' yam
¢tm¢ catu¾p¢t
sarva¼ etat – All this
hi brahma – (is) indeed Brahman
ayam ¢tm¢ brahma – This ¡tm¢ (Self) is Brahman
saª ayam ¢tm¢ – This ¡tm¢ (Self)
catu¾p¢t – has four quarters or states
All this is indeed Brahman. This ¡tm¢ is Brahman.
This ¡tm¢ has four quarters.

Commentary

Although the two words ‘world’(referred to by ‘All

this’ or sarva¼ etat), and ‘Brahman’ are different, there is
identity between them. And this oneness is revealed through
sublation, or what is technically known as badhayam-
s¢m¢n¢dhikara´ya1 . The world which is unreal, is sublated
to reveal the ever-existent ground, namely Brahman, in the
same way the rope becomes evident when the snake
appearance is sublated in the rope-snake illusion. What it
means is that if one wants to have the knowledge of
everything in the world (including those belonging to the
1
sam¢na means the same, and ¢dhikara´a means the ground.
The tool of badhayam-s¢m¢n¢dhikara´ya is therefore used to
reveal the common ground of the terms through sublation of
all adventitious characteristics.
16
internal world of the mind), this can be realized through an
analysis of, or inquiry into, Brahman. The logical question
which follows is, ‘What is Brahman? ’And the mantra goes
on to categorically affirm ‘This ¡tm¢ is Brahman’. Unlike
‘world’ and ‘Brahman’, which are of different ontological
status (the former being of the nature of insentience and the
latter pure sentience), ¡tm¢ and Brahman are identical in
nature (sam¢na-svar¦pa) and therefore have the same
ontological status (sam¢na-satt¢). In other words, both the
terms ‘¡tm¢’ and “Brahman’ refer to the absolute reality,
beyond words and conceptualization, from which both the
macro up¢dhis (limiting adjuncts responsible for the
appearance of the three states of waking, dream, and sleep)
and the micro up¢dhis ( which define the waker, dreamer,
and sleeper) ‘borrow’ their existence. Given this oneness in
the primary sense of the words, the full import and
significance of the very important Upani¾adic declaration
‘Ayam ¡tm¢ Brahma (This Self is Brahman)’, one of the
four mah¢v¢kyas (great sayings), is realized. The tool of
language analysis used here is technically called mukhya-
s¢m¢n¢dhikara´ya2 .
2
Another illustration of two words in mukhya-
s¢m¢n¢dhikaranya is the identity of the space within the pot
(gha°¢k¢ºa) and the greater unconditioned space (mah¢k¢ºa).
Notwithstanding the differentiation into pot-space and greater
space, it is verily space only. The apparent difference perceived
 17
Since Brahman is everything and is verily ¡tm¢, it
logically follows that everything can be known through
¡tm¢, and specifically through enquiry into it i.e. ¡tm¢-
vicara (Self-enquiry). In other words, to know the truth of
everything, one has to delve into, and realize the true nature
of one’s being, the ever-existent Self. The Self is non-dual,
free from divisions and attributes. It is therefore beyond
conceptualization and description. However, for the purpose
of analysis and understanding, the Self is presented as having
four aspects (p¢das). Each aspect has its own set of up¢dhis
(conditioning adjuncts of name and form or n¢ma-r¦pa),
which ultimately do not have any substantiality. When the
names and forms are gross, the Self seemingly associated
with these is called Viºva (waker). Taijasa (dreamer) is the
name of the Self apparently having a subtle body and
transacting in the subtle world of dream. And when the Self
is as if associated with names and forms in their latent or
potential conditions, it is called Praj®a (sleeper). It must be
reiterated that ¡tm¢ being ‘one (homogeneous whole)
without a second’ is beyond relations. Therefore, any
association with ¡tm¢ has necessarily to be illusory i.e. an
by some (who lack discrimination) is essentially due to the
limitation of the pot, which gives the erroneous impression
that the space within is somehow different from the space
surrounding the pot.
18
apparent phenomenon given to experience but ultimately
unreal. The fourth aspect (called, Tur¤ya), however, is
completely devoid of any names and forms, either gross,
subtle or latent. In the absence of differentiation which
characterizes the three other states, Tur¤ya is of the nature
of pure consciousness. These four aspects of ¡tm¢, unlike
the four legs of a cow which are unrelated to each other, are
seamlessly related like the four quarters of a ‘k¢r¾¢pa´a’
coin. As a matter of speech, it can be said that the ‘k¢rs¢pa´a’
is the composite of merging the quarter in the half, the half in
the three-quarter and finally the three-quarter in the one
whole coin. In the same way, although the Self-in-itself is an
undivided whole, it is spoken of as though qualified by three
different states. In reality, waking, dream and sleep are errors
of perception (i.e. false) arising from ignorance. As pointed
out earlier, it is the up¢dhis, themselves unreal, which
distract one’s attention from the unitary ground of pure
existence. Indeed, when these artificial constructs are
resolved one into the other, finally merging into that which
is absolutely real (p¢ram¢rthika), the empirical existence
( vyavah¢rika 3 ) is transcended, and the realized one
3
The vyavah¢rika is only an appearance with no independent
existence, which only Brahman- the absolute reality
(p¢ram¢rtha-satya) enjoys. As long as Brahman is not known,
the empirical world appears to be real and takes center-stage.
 19
(a j¤van-mukta) is totally free. That beyond is called the
Fourth. The Fourth is a mere number (and not a state) used
in the context of the first three aspects (pad¢s) to indicate
the pure experience upon which they appear. From the above
discussion, it becomes clear that the term ‘p¢da’ is used both
in the sense of an instrument or a means as well as in the sense
of an object or goal. The first three p¢das are therefore the
means i.e. s¢dhana, and the fourth is the goal. In other words,
there is a means-end relationship (s¢dhya-s¢dhana-
sa¼bandha) between the first three pad¢s (Viºva, Taijasa
and Praj®a), and the last (Tur¤ya). Having said this, it should
be qualified that from the highest standpoint, the Self or
Tur¤ya is transrelational and beyond any predication.
However, at the level of human activities, especially in the
context of the seeker, who although is intensely desirous to
be free i.e. mok¾a is nevertheless still operating in the context
of phenomenality, some concession has to be made to speak
of means for realising that which is in reality ever-existent
and ever-attained.
20
Mantra 3
G"pBpqZO"_P"pS"pu V"{`^T"øc": _"Ê"pŒ: ï@¡puS"{\"zðp{O"X"sA": _P"t“W"sB\"vÄ"pS"Z:
T"øP"X": T"pQ: $$
j¢garitasth¢no bahi¾pr¢j®aª sapt¢¬ga
ekonavi¼ºatimukhaª sth¦labhugvaiºv¢naraª prathamaª
p¢daª
j¢garitasth¢naª – field (of experiences) is the waking state
bahiª praj®aª – aware of the external
sapta a¬gaª – (who has) seven limbs
ekonavi¼ºatimukhaª – with nineteen mouths
sth¦labuk- enjoyer of gross objects
vaiºvanaraª - is Vaiºv¢nara
prathamaª- first
p¢daª – quarter or aspect
The first aspect (of the Self) is Vaiºv¢nara whose field
(of experiences) is the waking state, who is aware of the
external, who has seven limbs, nineteen mouths, and who is
the enjoyer of gross (objects).

Commentary

The first aspect of the Self is now examined in this

mantra. When the Self is apparently conditioned by the gross
names and forms, it is called sth¦la-¢tm¢ (gross-Self). Every
person is familiar with the two-fold division in the waking
state (j¢grat-avasth¢), where there is a macro environment
in which the individual i.e. the micro aspect transacts within.
 21
Therefore, on the micro-level (vya¾°i) there is a knowing
principle or a knower i.e. pram¢t¨ operating in a wider
environment ( sama¾°i ) which serves as an object of
knowledge, or what is known as prameyam. It is important
to point out here that the prameyam has no existence apart
from the pram¢t¨, who itself is not independent of the Self.
In other words, it is verily the absolute Self appearing1 as
both the knower and the known. The Self is called the waking
knower when conditioned by the gross names and forms at
the individual level i.e. vya¾°i-sth¦la-n¢ma-r¦pa. And when
conditioned by the gross names and forms at the macro level
i.e. sama¾°i-sth¦la-n¢ma-r¦pa, it appears as the premeya-
prapa®ca (the known universe).As a waking knower, the
Self is called Viºva, the individual waker, and the total
environment in which Viºva transacts in is called Vir¢t or
Vaiºv¢nara. When the Self is in the mode as Viºva i.e.j¢grat-
pram¢t¨, it is turned outwards (bahi¾praj®a2 ) and contact
1
This appearing or becoming is an error which results from
ignorance. When one's true nature is not known i.e.
ignorance, there arises the erroneous cognition that one is
an individual with a body-mind complex transacting in
empirical life defined by the states of waking, dream and
sleep.
2
This externalization is only an appearance since motion
can never be attributed to the Self which is pure and bereft
of attributes or relations. Bahi¾praj®a is therefore a term
used from the standpoint of ignorance, where both the world
22
with the gross world is through nineteen mouths3 or
gateways (ekona vi¼ºatimukha). And since the external
world is made up of the five gross elements, the Self in the
waking state i.e. assuming the status as a waker (Viºva) is
said to be sth¦la-bhuk (the enjoyer of the gross world).

Until now, the discussion has been on the level of the

vya¾°i-sth¦la-n¢ma-r¦pa (the level of the gross individual
names and forms). The present mantra goes on to state that
the total gross external world (the j¢grat-prapa®ca including
the totality of all beings) cognized and perceived by the waker

and the j¤va are erroneously taken to be real. Indeed, what

goes out through the indriyas (sense organs) is only the
mind in the form of vrtti. And when this is superimposed on
Praj®a (consciousness or Self), it is said that the Self is
extroverted.
3
There are the pa®ca-j®¢nendriyas (the five senses of
knowledge, namely seeing, hearing, smelling, tasting and
feeling). These are the "entrances' through which the world
enters as it were and is cognized. Then, there are the pa®ca-
karmendriyas (the five organs of action) which are "exit
gates' through which the Self contacts the world. The five
organs of action are : the organ of speech or voice, the
hands, the feet, the organ of evacuation, and the organ of
generation. Supporting the physiological function of the
karmendriyas are the pa®ca-pr¢´as (the five vital airs, namely
pr¢´a, ap“na, sam¢na, vy¢na and ud¢na). Finally, there is
the antaªkara´a (the internal organ) with its four aspects of
manas (the emotional principle), citta (the memory principle),
aha¬k¢ra (the ego/individuality principle) and buddhi (the
intellect principle).
 23
is also of the nature of the Self. Indeed, it is the non-dual all-
pervasive consciousness which appears as the sun, the stars,
etc., (collectively known as Vir¢t or Vaiºv¢nara) when it is
conditioned by the sama¾°i-sth¦la-n¢ma-r¦pa (the total
gross names and forms). Vaiºv¢nara, the Self in conjunction
with the sama¾°i-sth¦la-n¢ma-r¦pa (i.e. the first aspect
(p¢da) of the Self in its macro or total phase) is said to have
seven limbs (sapt¢¬ga). The details of these are found in the
Ch¢ndogya Upani¾ad,4 where it states that the head of
Vai¾v¢nara is the upper world or heaven. The sun and the
air are the eye and breath( i.e. nose) respectively. The
¡havan¤ya fire is said to be the mouth5 of Vai¾v¢nara. The
entire space (¢k¢ºa) is its body. And the ocean and the earth
are the bladder/kidney and the feet of Vaiºv¢nara
respectively. It is important to note that by juxtaposing the
terms ‘sapt¢nga' and ‘ekonaviïºatimukha', the intention
of the mantra is to show the identity of Vaiºv¢nara (endowed
with seven limbs) and Viºva ( the individual waker equipped
4
Ch¢ndogya Upani¾ad 5.18.2
5
There are two plausible reasons for this. Firstly, fire illumines.
And speech, like fire, illumines too. Therefore, fire and in
particular the deity of fire (agni-devat¢) is taken to be the
mouth of Vaiºv¢nara. Secondly, the association of the two
could have come from the Agnihotra rite, where the oblation
offerings (essential for the success and efficacy of the
ceremony) are consigned to the sacrificial fire, just as food
(necessary for one's physical well-being) is taken through
the mouth.
24
with nineteen mouths), since both are of the nature of pure
consciousness. This indeed is the thrust of many Upani¾adic
passages which aim to show the oneness of the adhy¢tma
(the individual) and the adhidaiva (the cosmic) forms of
the Self.
 25
Mantra 4

_\"T"n_P"pS"pu&SO":T"øc": _"Ê"pŒ: ï@¡puS"{\"zðp{O"X"sA": T"ø{\"{\"˜¡W"s˜¡v G"_"pu

{ŸO"rY": T"pQ: $$
svapnasth¢nñ ntaªpraj®aª sapt¢¬ga ekona-
vi¼ºatimukhaª praviviktabhuktaijaso dvit¤yah p¢dah.
svapnasth¢nah – (whose) field is the dream state
antahpraj®aª-(who is) conscious of the internal
sapt¢¬gah – who has seven limbs
ekonavi¼ºatimukhaª – who has nineteen mouths
praviviktabhuk – enjoyer of subtle objects
taijasah - is Taijasa (dreamer)
dvit¤yaª p¢daª – the second quarter or aspect
The second aspect (of the Self) is Taijasa, whose field
of (experience) is the dream state, who is conscious of the
internal (objects), who has seven limbs and nineteen mouths
and is the enjoyer of subtle objects.

Commentary

The experience of the external world through the

sense-organs in waking invariably leaves a corresponding
impression (v¢san¢) in the mind. It is said that the mind
becomes completely tainted by the experiences of waking in
the same way a piece of cloth takes on the dye in which it is
dipped. When the person goes into the dream state, the
26
physical sense-organs (j®¢nendriyas) and the organs of
action (karmendriyas) no longer function and only the mind
is active. In that state, the Self conditioned by the subtle names
and forms, now called the subtle Self or s¦k¾ma-¢tm¢
apparently divides into two principles; the dream knower
(svapna-pram¢t¨) or the dreamer, and the dream object
(svapna-prameyam) i.e. the dream world. As the dreamer,
equipped with the subtle up¢dhis of the individual1 , the
Self is called taijasa. And in its aspect as the dream world
(svapna-prapa®ca), with the subtle up¢dhis of the macro
scale2 , the Self is given the name of Hira´yagarbha.

In dream everything is projected out of the mind.

Both the subject experiencing the dream as well as the objects
experienced are of the nature of knowledge. The cognition of
the dreamer is therefore turned inwards i.e. antaªpraj®a and
the dream world is experienced through the nineteen subtle
organs of interaction (ekonavi¼ºatimukha), which are
created out of the v¢san¢s gathered in waking. Since the
person has access to them in the waking state, the knowledge
of the nineteen principles is also available when in dream. It
is for this reason that the dream world experienced by the
dreamer is very similar to the physical world which the

1
vya¾°i-s¦k¾ma-n¢ma-r¦pa (individual subtle names and forms)
2
sama¾°i-suk¾ma-n¢ma-r¦pa (macro subtle names and forms)
 27
3
dreamer finds himself operating in as a waker . The sama¾°i-
n¢ma-r¦pa (macro names and forms) are the same albeit in
subtle forms. Given its introversion, the dreamer or
taijasa(i.e. the Self in association with subtle names and
forms) is also called praviviktabhuk ( the experiencer or
enjoyer of the subtle objects i.e. s¦k¾ma-prapa®ca-bhokta).

Whilst on the topic of dream, it is perhaps pertinent

to pointed out that in the k¢rik¢, a gloss written to elaborate
on the subtle points of the Upani¾ad attributed to
Gau²ap¢da, a whole chapter (Vaitathya Prakara´a) is
devoted to dispel the commonly held belief that relative to
the illusory dream experience, the waking world is real. On
closer examination, one will find that the ascription of reality
to the waking state is based on several criteria, such as utility,
clarity and vagueness, time, etc. For instance, in the case of
utility, it is reasoned that since an object, like pot is used for
carrying water from one place to another in the waking state
i.e. having utility, it cannot be unreal. This according
toGau²ap¢da is unsound because it is illogical to establish
reality based on the sole standards of the waking state. There
is no valid ground for imposing the standard of one state of

3
The concept of time-space in dream is different from that in
the waking state. Therefore, from the standpoint of time-
space, one cannot truly speak of any relationship between
waking and dream.
28
experience onto another. Food may serve a very important
purpose in the waking state, but its utility of appeasing hunger
does not extend to the dream state. And conversely, food in
the dream world would be of no use to a hungry person in the
waking state. Therefore, the utility of an object in one state is
clearly contradicted in another. Then, there is the argument
that whatever is seen in the waking is real because it is
perceived without distortions (sphuta). And since dream
objects usually lack clarity (avyakta), they are deemed to be
unreal. Both conclusions are erroneous because clarity and
vagueness are visual traits which are dependent on the
instrument of perception and nothing else. They are,
therefore, not suitable yardsticks for establishing reality or
otherwise. Indeed, if one is very objective and carefully
examines the matter, it will be seen that both waking and
dream have a lot in common. In both these states, the
experience of either the waking world or the dream world is
dependent on the observer. From ordinary experience,
everyone knows that the waking world is displaced in the
absence of the waker (i.e. the waking observer) when there is
a change in state from waking to sleep or dream. And
similarly, there can be no dream world in the absence of the
dreamer i.e. the dream observer. The experiences of dream
and waking are therefore not independent phenomena
because if they were, they would not have suffered
 29
displacement in the absence of the respective observers.
Given the interdependence of the seer and the seen in these
two states, the waker (and all the objects observed therein)
and the dreamer (and all the dream objects) have necessarily
to be illusory in nature. Furthermore, a little discrimination
will show that the contents of waking and dream are in essence
the same. Both are of the nature knowledge. In the absence of
the body and the senses, the dream experience is a creation
and projection of the mind. In fact, the waking experience is
ultimately a mental process too since it is only an image
formed in the mind from the sensory perceptions which arise
when the gross sense organs contact objects of the so-called
external4 world. From the above discussion, it is quite clear
that there is nothing further from the truth when it is said
that waking is real and dream is unreal. Besides through logic
and reasoning, the unreality of the waking world is also
corroborated by the testimonies of those who have
transcended the limitation of the upadhis, the elements
giving form to the states of experience. Indeed, from the
standpoint of the unconditioned Self, all the gross objects,
which collectively give the impression of the external world,
4
Even the distinction of external and internal is an arbitrary
one based on the standpoint of the body. In reality i.e. when
empirical existence is transcended, both these concepts are
mere imaginations, which are commonly assumed to exist in
empirical transactions.
30
are just as illusory as those appearing in dream Therefore, in
the final analysis, that the world is real can only be a popular
notion in the vocabulary of the ignorant.
 31
Mantra 5

Y"e" _"sÊ"pu S" @¡ú"S" @¡pX"z @¡pX"Y"O"u S" @¡ú"S" _\"T"nz T"ðY"{O" O"O_"s^"sÊ"X"o $
_"s^"sÊ"_P"pS" ï@¡”W"tO": T"øc"pS"C"S" ï\"pS"SQX"Y"puåpS"SQW"s×E"uO"puX"sA":
T"øpc"_O"wO"rY": T"pQ: $$
yatra supto na ka®cana k¢maï k¢mayate na
ka®cana svapnaï paºyati tat susupta¼/ su¾uptasth¢na
ek¤bh¦tah praj®¢naghana ev¢nandamayo hy¢nandabhuk
cetomukhaª pr¢j®astrtiyaª padaª.
yatra suptaª –where the sleeper
na k¢mayate – does not desire
ka®cana k“ma¼ –any external objects
ka®cana svapna¼ – any dream
na paºyati –does not see
tat susupta¼ –the state of deep sleep is that
su¾uptasth¢na –whose field is deep sleep
ek¤b¦taª - unified
praj®¢naghana eva – there is only a mass of consciousness
¢nandamayaª – who is full of bliss
hi ¢nandabhuk – who is indeed the enjoyer of bliss (ananda)
cetomukhaª – who is the gate to the experience
pr¢j®aª- is Pr¢j®a
t¨tiyaª p¢daª – The third quarter or aspect
The state of deep sleep is that where the sleeper
(ignorant of the Self) does not desire any external objects
nor does he see any dream. The third aspect (of the Self) is
Pr¢j®a, whose field is deep sleep, (in whom all experiences)
have become unified, who is only a mass of consciousness,
32
who is full of bliss, who is the enjoyer of bliss, who is the gate
to the experience of (waking and dream).

Commentary

This mantra deals with the third aspect of the Self

when it is in the so-called deep-sleep state (su¾upti-avasth¢),
where all the names and forms (both on the individual level
as well as the macro level) are in dormancy. The Self in this
state is called Pr¢j®a1 . In the absence of the up¢dhis normally
available in waking and dream (i.e. the body, the mind and
the senses), the sleeper (su¾upta) has neither the experiences
of external objects, which characterize the waker, nor the
experience of the internal world privy to the dreamer. With
the quiescence of the mind and the five sense-organs2 ,
differences and distinctions are absent. Indeed, all specific
cognitions and knowledge have become unified. The term
used to described this undifferentiated condition is ‘ek¤b¦ta’.
In the deep-sleep state, the individual(vya¾°i) and cosmic
(sama¾°i) distinction perceived in waking and dream is not
discernible. In other words, both Pr¢j®a(the Self conditioned
by the individual potential names and forms) and Iºvara(the
1
As everything is in its causal condition, the term k¢ra´a-¢tm¢
is also used to describe this state.
2
It is through the five senses, namely auditory(ear), visual(eye),
olfactory(nose), gustatory(tongue) and tactile(skin) that the
universe is differentiated into the special qualities of sound,
colour, smell, taste, and touch respectively.
 33
name given to the Self conditioned by the cosmic potential
names and forms) or Antary¢mi (the Self in its immanent
aspect) cannot be distinguished from each other. The state of
deep sleep is verily a mass of consciousness. And the sleeper
is completely enveloped by non-discrimination or ignorance.
This lack of knowledge(agraha´a) is referred to by the term
‘praj®¢na-ghana'. The world, however, is still present
although everything is in its seed form. This can be compared
to furniture kept in a darkened room. The chairs and tables
may be present, but it appears as though there is nothing in
the room since everything is covered by darkness. So just as
the furniture is not seen in the darkness, the sleeper too is not
given to the experience of either the external or the internal
world. All the defining n¢ma-r¦pa have become unmanifest
(avyaktam). However, the moment the sleeper wakes up,
all that which had been latent immediately become manifest
and the duality of empirical life takes center stage.

The mantra goes on to declare that in that state where

all defining up¢dhis have lost their potency to limit, the
person is free from the sense of being an individual. The
sleeper is free from all mental activities. There is neither the
‘aham-v¨tti' (the mental modification which gives rise to
one’s distinct identity) nor the ‘idam-v¨tti' (the mental
modification responsible for the sense of the other). The
sleeper is given a respite from the restlessness arising from
34
the interaction between the ‘I’ ( the ego sense) and the other.
As a result, a temporary limitlessness is experienced in sleep.
The term to describe this bliss is ‘¢nandamaya’. And the
sleeper is called ‘¢nandabhuk’(an enjoyer of bliss). It should,
however, be pointed out here that the bliss (¢nanda )3
experienced in sleep is only a peace consequent of the lack of
mental activity when the mind is in its causal condition.
Unlike true ¢nanda, which is verily the Self (¢nanda-
svar¦pa), the bliss experienced in sleep is within time and
space. There is a beginning and an end. And it is only
experienced when one is in the deep-sleep state. In other
words, it is relative joy (¢pek¾ika-¢nanda) conditioned upon
circumstances. Both waking and dream are characterized by
divisions in the forms of the subject-object duality
(dvaitam), and the triad comprising the subject, the object,
3
The bliss is not a reflection of ¢tm¢ because for any reflection
a reflecting medium is necessary. In deep sleep, the mind is
not available. As such, there can be neither suka-v¨tti (mental
mode of happiness) nor duka-v¨tti (mental mode of sadness).
It is also pertinent to note here that when ¢nanda is experienced
in waking and dream, both the experience and the awareness
of it occur simultaneously. When the bliss is experienced the
person is able to immediately articulate it through the
expression "I feel happy'. In sleep, however, where the body-
mind complex is in its causal condition, the ¢nanda is merely
registered. The awareness of it only comes later as a recollection
when the sleeper wakes up and reports "I felt happy'. In sleep,
therefore, there is a time lapse between the experience of
¢nanda and the awareness of it.
 35
and the instrument (tripu°i). The very presence of divisions
give rise to attachment(or aversion), and all its auxiliary
traits, which inevitably lead to suffering. Deep sleep,
however, is free from any mental agitations since the objects
responsible for the differences and distinctions of the other
two states are in dormancy. But alas, the bliss of nirvikalpa4
is short-lived, and the person once again becomes mired in
the anxiety and stress of worldly life upon waking.

The mantra then points out that sleep (Pr¢j®a) is a

gateway (cetomukha5)1 because both the states of waking
and dream emerge from, and eventually withdraw into, it.
As explained earlier in the commentary on the present
mantra, deep sleep is verily a mass of undifferentiated
consciousness, where the micro and macro upadhis of both
the gross and subtle levels are in their casual forms. It is
therefore from this antecedent condition of pure
consciousness associated with the casual body - mind

4
The freedom from vikalpa(imagination or mentation) is a
state which comes and goes. It is for this reason that the state
of deep sleep is also known as nirvikalpa-avasth¢, and not
nirvikalpa-j®¢nam — the permanent freedom from vikalpa
resulting from knowledge – which is the nature of one who is
realized.
5
"Mukha' is mouth or gateway and "cetaª' is the v¨tti - j®¢nam
which gives rise to the cognition of
objects in the waking and dream states.
36
complex which merely witnesses62 the totality of unified
potentialities that the distinctive knowledge of being a waker
as well as being a dreamer is projected before once again
becoming the undiversified consciousness in the state of deep
sleep. From ordinary experience, everyone knows that a
direct change of status, say from a waker to a dreamer, or a
direct change of a state, say from waking to dream, is not
possible. In waking, the Self is associated with the gross body.
In dream, where the gross body is not available, a dream body
is projected by the mind for transaction in the dream world.
What then needs to happen in the transition from waking to
dream is that the association with the gross body has first to
be given up before the association with the dream body can
take place. As the gateway, Pr¢j®a therefore provides the
necessary hiatus which allows for the disidentification with
one body before identification with another is possible.
6
This witnessing by Pr¢j®a, it might be added, is also that
which is responsible for the cognition of the absence of
objects in deep sleep. And it is this cognition and the resulting
peace which give rise to the expression, "I did not know
anything. I slept soundly' upon waking.
 37
Mantra 6
ï^" _"\"uêÄ"Z ï^" _"\"êc" ï^"pu&SO"Y"pXY"u^" Y"pu{S": _"\"ê_Y" T"øW"\"pTY"Y"pv {`
W"tO"pS"pX"o $
e¾a sarveºvara e¾a sarvaj®a e¾o'¬tary¢mye¾a yoniª
sarvasya prabhav¢pyayau hi bh¦t¢n¢m
e¾aª – this or He
sarveºvarah – is the Lord of all
e¾aª sarvaj®aª – He is all-knowing
esah antary¢mi – He is in-dwelling spirit or inner- controller
e¾aª yoniª – He is the womb i.e. source
sarvasya – of all
prabhav¢pyayau – origination or birth and dissolution or
death
hi – verily or therefore
bh¦t¢n¢m – things, including beings
He is the Lord of all. He is all-knowing (omniscient).
He is the inner-controller. He is the source of all. In Him
verily all things originate and also merge.

Commentary.

Having examined the k¢ran¢-¢tm¢ (causal Self) in

its individual phase, where it is known as Pr¢j®a, the
Upani¾ad now continues to look at the k¢ra´¢-¢tm¢ in its
total or cosmic aspect. The Self, when associated with the
cosmic causal names and forms, is called £ºvara (the Lord).
And £ºvara is said to be the womb (yoni) from which both
38
the gross world experienced in waking, and its subtle
counterpart in dream arise. Indeed, Pr¢j®a in essence (since
the up¢dhis which characterize waking and dream are all in
their latent states) £ºvara, who having created the universe is
also immanent in it. The spiritual import of this is that if one
can give up the identity as an individual sleeper(Pr¢j®a), the
person is verily £ºvara.1 This oneness of the individual and
the total is experienced daily in sleep, where every being
gives up the false sense of individuality (the source of
suffering) and becomes one with the ground of pure
consciousness i.e. the Self 2 . To support this view of the
identity of tvam-pad¢rtha and tat-pad¢rtha (the individual
and the total), ¹a¬kara in his commentary on this mantra
quotes from the Ch¢ndogya Upani¾ad 3 the analogy of a
1
The same can be said of Viºva and Vaiºv¢nara, and of Taijasa
and Hira´yagarbha. In the former, if one can give up the
identity as the gross individual waker (Viºva), then the person
knows that he is verily the consciousness or the deity associated
with the entire gross world. In other words, he becomes
Vaiºv¢nara, or the sth¦la-prapa®ca-abhimani-devat¢. Similarly,
in the latter case, if the dream individual(Taijasa) can
transcend the limitation of being a dreamer, then he is
Hira´yagarbha.
2
It should, however, be pointed out that this experience of
oneness is only a temporary one, since ignorance has not
been completely eradicated and the sleeper soon becomes
identified with the upadhis and once again reconnects with
the phenomenal world.
3
Ch¢ndogya Upani¾ad 6.8.2
 39
bird tied to a post, which returns to rest on the post after
flying about in all directions having looked in vain for a
refuge elsewhere. In the same manner, the jÃiva finding no
support or abode in its experiences in the waking and dream
states returns to its causal or original source i.e. sleep for
solace and rest. The second half of the said Ch¢ndogya text
depicts the restlessness of the jiva as ‘a mind flying in various
directions’ and goes on to state that ‘finding no resting place
elsewhere, (it) takes refuge in Pr¢na alone’. The term
‘Pr¢na’ is used in the sense of Param¢tman. The state of
deep sleep therefore offers man a foretaste of what it is to be
totally free from any limitation, where in the absence of a
subject (a waker, etc.), the notion of an object (a wider
environment, such as the waking state, etc.) is irrelevant and
meaningless.

£ºvara, as the Lord of creation, is not only the material

cause (up¢d¢na-k¢ra´a), but is also the efficient cause
( nimitta-k¢ra´a ). Being all knowing or omniscient
(sarvaj®a) and all powerful or omnipotent (sarveºvara),
£ºvara has both the knowledge and skill to create the waking
and dream worlds together with their inhabitants and
objects. Furthermore, the Lord having created the sentient
beings is also present in them as the inner
40
controller(antary¢mi)4 . And having created and sustained
the universe, £ºvara is also the locus in which every living
being and object resolve at the time of dissolution. This
indeed is experienced in sleep, where the individuality of
everyone becomes latent, and with it the entire
phenomenality resolves into its source.

It is clear from the analysis so far that the third p¢da

of the Self is the k¢ra´a-p¢da (causal aspect), and the first
and second p¢d¢s are the kar¤ya-p¢das (effect-aspects). The
pairs of Viºva and Vaiºv¢nara and Taijasa and
Hira´yagarbha are therefore products of the k¢ra´a-¢tm¢.
The ultimate reality (presented in the next mantra as the
fourth p¢da, of the Self) is, however, free from any limitation
and conditioning. Being one without a second, the fourth
p¢da or Tur¤ya as it is called, is therefore absolute5 , beyond
the constrain of time, space and causation.
4
The root "antar' denotes entering. And inhering in every
individual, the inner controller is the principle responsible for
all knowledge and experiences. Hence, it is said that the
entire world emerges from Him(£ºvara).
5
The absolute is free from any divisions, such as cause and
effect i.e. kar¤ya-k¢ra´a-vilakºana¼, and other forms of duality
and multiplicity.
 41
Mantra 7
S"pSO":T"øc"z S" V"{`^T"øc"z S"puW"Y"O":T"øc"z S" T"øc"pS"C"S"z S" T"øc"z S"pT"øc"X"o $
ìªÍ> X "\Y"\"`pY"ê X "Bpø p åX"“b"Npp{S" {E"SOY"X" \Y"T"Qu ð Y"X"o $
ï@¡pOX"T"øOY"Y"_"pZz T"øT"ú"puT"ðpX"z ðppSO"z {ðp\"X"ŸvO"z E"O"sP"| X"SY"SO"u _" ìpOX"p
_" {\"c"uY": $
n¢ntaªpraj®aï na bahi¾praj®a¼ nobhayataª-
praj®aï na praj®anaghanaï na praj®a¼ napra•j®am/
ad¨¾°am avyavah¢ryam agr¢hyam alak¾anam acintyam
avyapadeºyam ek‘tmapratyayas¢ra¼ prapancopaºamaï
º¢ntaï sivam advaitaï caturtha¼ manyante sa ¢tm¢
sa vij®eyaª
na antaªpraj®a¼ – not conscious of internal cognition
na bahi¾praj®am – not conscious of the external (world)
nobhayatahpraj®am – neither conscious of both
na praj®¢naghana¼ – not a mass of consciousness
na praj®aï – not the all-knowing consciousness
na apraj®a¼ – not unconsciousness (either)
ad¨¾°am –beyond perception
avyavah¢ryam – beyond transaction i.e. unrelated to any
object
agr¢hyam –beyond grasp (of any organs of action)
alak¾a´am – uninferable (by any sense-organs)
acintyam – beyond thoughts
avyapadeºyam – indescribable (through words)
ek¢tmapratyayas¢ra¼ – perception of that awareness which
remains unbroken despite all the changes in the states
of waking, dream and sleep
42
prapa®copaºama¼ – negation of the world
º¢nta¼ – peaceful/tranquil
ĺivam - auspicious
advaita¼ – non-dual
caturtha¼ – the fourth or Tur¤ya
manyate – considered or known
sah ¢tm¢ – this Self
saª vij®eyaª – has to be known/realized
Tur¤ya (is that which is) not conscious of internal
cognition, not conscious of the external (world), not
conscious of both, not a mass of consciousness, not the all-
knowing consciousness nor unconsciousness, (it is) beyond
perception, beyond transaction, beyond grasp (of any organs
of action), uninferable (by any sense-organs), beyond
thoughts, beyond description through words; (it is) that
awareness (or Self) which remains unbroken (in all the three
states), free from the world, peaceful, auspicious and non-
dual. This is known as the Self. It is to be realized.

Commentary

As explained earlier, the Self, when it is apparently

conditioned by the gross up¢dhis in the waking state, is called
Viºva. And the outwardly oriented Viºva is said to be the
first aspect or manifestation (prathama-p¢da) of the Self.
In the dream state, although the Self is free from the
 43
association with gross elements, it nevertheless is still
conditioned by subtle upadhis and is called Taijasa or
dreamer. The dreamer whose field of activity is confined to
the internal world is the second aspect (dvitÃiya-p¢da) of the
Self. And as both these states are characterized by ignorance
(not knowing the true nature of the Self) and error (erroneous
knowledge), the oneness or non-duality of the Self appears
to be fragmented. In deep sleep, however, both the gross and
subtle forms of limitation are absent. Having gone into
latency, the up¢dhis have temporarily lost their potency to
act. As a result, there is neither external nor internal
cognition. Although sleep is error free, it should be
emphasized that ignorance is still present because the false
identification with both the gross and subtle body-mind
complexes, and the assumption that they are real, have not
been completely eradicated. The Self in this condition of
undifferentiated and undirected awareness is called Pr¢j®a
or sleeper. And Pr¢j®a is the third aspect (t¨tÃiya-p¢da) of
the Self. However, beyond these fleeting states is the Self-
in-itself or the Self per se, and the present mantra declares
that this ever-present,unchanging and homogeneous ground
of existence, where both ignorance and error are absent, is
called Tur¤ya. The all-important question which follows is:
how does one know the Self, subsisting in all the three states
of experience, since it is free from any
44
attributes1 ? And indeed, being the very essence of the mind
and the senses, the Self is beyond conceptualization and
understanding. The scripture clearly points out that ‘Words
return along with the mind, not attaining it’.2 The senses and
the mind are designed only for the knowledge of the world3
1
Generally, there are five conditions, and at least one of which
must be met for the meaningful employment of a word for
communication or giving knowledge. These are:rudh¤, j¢ti,
gu´a, kriy¢ and sa¼bandha. Rudh¤ is the word or name
agreed upon by everyone for a particular object. A chair, for
instance, is a term which, through common experience and
consensus, refers to an object for sitting. Everyone knows
what is being referred to, and no elaborate explanation need
be made, when the word "chair' is uttered. In the absence of a
commonly agreed term, especially when it involves the
identification of a living thing never seen before, the genus
(j¢ti) i.e. group with common characteristics to which it belongs
would be very helpful. An organism with six legs is likely to
be some kind of an insect. An object can also be revealed
through its property (gu´a) e.g. colour. A person with blond
hair can be easily identified in a crowd of people with black
hair. Motion or function (kriy¢) is another condition. A person
who is running can be spotted with ease especially when the
others are either standing or walking. Finally, the unknown
can be revealed through its relationship (sa¼bandha) with
another object that is known. The book on the sofa, for
example, clearly refers to the one at the specific location,
namely on the sofa, and not to any of the books found
elsewhere.
2
Tattir¤ya Upani¾ad 2.4.1
3
Worldly knowledge is available to one through any of the
following means of knowledge (pram¢´as): perception
 45
and not for that which is trans-empirical. Notwithstanding
what has been said, words is still the only tool available for
the intimation of the absolute reality. The role of words in
this regard is, however, different from the way they are
normally used i.e. as a direct means of communication.
Usually words are employed to directly reveal an object, an
idea or an emotion. But in the case of the attribute-free-Self,
it is indirectly known through the negation of all the false
notions superimposed on it. When the unreal is negated, what
remains is the real. Indeed, the real, call it ¡tm¢ (Self),
Brahman, or the pure ground of consciousness, is ever-
existent. However, when one is deluded (seeing the world as
real) and becomes ensnared by the false4 , the underlying
reality is largely lost sight of. But the moment one realizes
the transciency of phenomenal existence with its phantom
objects and characters, the effulgence of the ever-luminous
Self shines forth unobstructed. This is liberation (mok¾a). It
is pertinent to point out here that the locus in which the error
is perceived (seeing a thing as something else) is also the
very place of its resolution. The rope is the support of the
(pratyak¾a), inference (anum¢na), comparison (upam¢na),
postulation (arth¢patti), or non- apprehension (anupalabdhi).
For the knowledge of the Self, one has to resort to scripture
(¢gama or verbal testimony) which is the sole pram¢´a for it.
4
The oneness is fragmented and the j¤va (the particularized
mode of the Self) becomes identified with the many roles it is
presented with in empirical existence.
46
snake appearance. Once the illusion of the snake is realized,
only the rope will be seen. One need not convert the snake
into rope because the snake has never come into existence. It
is due to ignorance that the rope which alone exists is seen as
something else. Similarly, the knowledge of the Self
(Tur¤ya) is concomitant with knowing that one is not a
waker, etc., operating in a state known as waking, etc., which
are notions falsely superimposed on the absolute. Notions
are mere names with no substantiality. The truth, as the
substratum of space, time and object, exists independently,
is eternal and there is nothing apart from it5 . Tur¤ya is
therefore not an effect which comes about after the cause,
namely ignorance, is removed.

The constant witness of the ever changing states6 i.e.

the Self or Tur¤ya, has then to be presented in the only way
possible, which is through the negation of all the conceivable
attributes conventionally known to be associated with it. In
5
Even the mind, with its every single thought and every latent
impression (v¢san¢) is ultimately of the nature of pure
awareness.
6
The three states are conditions defined by the up¢dhis of the
mind, the senses and the body. When the full complement of
the up¢dhis is present the j¤va is said to be in the waking
state. Dream is a condition when only the mind is available.
When all the three up¢dhis are not available, having gone
into their latent states, the condition is called sleep. The
states are in reality wrong notions which have to be given up.
 47
the tradition of the Upani¾ads, this method is called
adhy¢ropa-apav¢da (superimposition and subsequent
denial). Its application is perhaps best explained by ¹a¬kara
in his commentary on the text from the B¨hada•ra´yaka
Upani¾ad wherein the teaching of ‘na it¤ na iti’ or ‘not this
not this’ is expounded7 . According to ¹a¬kara, ‘Brahman
has none of the distinguishing marks (such as, name, form,
etc.). Hence, it cannot be described as, “It is such and such” as
we can describe a cow by saying, “There moves a white cow
with horns”. Brahman is described by means of name, form
and action superimposed on it, in such phrases and terms as,
“Brahman is consciousness and bliss,” “Brahman is
consciousness throughout”, etc. However, if the essential
nature alone is intended to be pointed out, free from all
specific features due to the limiting adjuncts, then this is an
utter impossibility. Thus, there is only one way left and that
is to point out (Brahman) by negating all the conceivable
attributes that are known to be associated with it.’8

The mantra begins with the negation of dream and

waking when it declares that Tur¤ya is free from the
consciousness of both the internal(na antaªpraj®a¼) and

7
B¨had¢ra´yaka Upani¾ad (BU) 2.3.6 "Now therefore there
is the teaching ""not this, not this'' (na iti na iti) for there is
nothing higher than this, that he is not this.'
8
Ibid.
48
the external(na bahispraj®a¼). Then, it goes on to say that
Tur¤ya is not conscious of either (na ubhayataª-praj®a¼).
By this, even should there be an intermediate state between
dream and waking, this too is excluded. It is also not a mass
of undifferentiated consciousness(na praj®¢naghana¼). In
other words, Tur¤ya is not a state of deep sleep. And
continuing with the ‘ na it¤ na iti ’ approach of the
B¨had¢ra´yaka text, the mantra points out that the pure
relationless experience is neither the all-knowing
consciousness (na praj®am ) i.e. not £ºvara 9 who is
omniscient, nor is it insentience ( na apraj®am or
acaitanyam).To reiterate the fact that Tur¤ya is the non-
dual changeless reality, the negation henceforth takes a
different form. Tur¤ya is now said to be beyond perception
of any of the sense-organs i.e. ad¨¾°am. And as a result of
this, it is beyond transaction (avyavah¢ryam) and is also
beyond grasp(agr¢hyam). Furthermore in the absence of any
attributes or predicates, the mantra goes on to point out that
Tur¤ya is not only beyond inference (alak¾a´am), it is
beyond mentation (acintyam) as well as beyond description
(avyapadeºyam).

Having elaborated in much details what Tur¤ya is not,

the student may come to the erroneous conclusion that it is
9
It is only from the standpoint of creation that one brings in
the creator or £ºvara.
 49
10
void i.e. º¦nyam , a Buddhist concept of the Mah¢y¢na
tradition. To avoid this pitfall, the ultimate reality is
henceforth described in positive terms. Tur¤ya is the ever-
existent awareness subsisting in all the three states. The term
used in the Upani¾ad is ‘eka ¢tm¢’, the one Self. Indeed, it
is the Self alone one must realize (or to know fully, as
indicated by the word ‘ pratyaya ’) in the conscious
11
experience of ‘I am’, the unitary subject common in
waking, dream and sleep which everyone is aware of. In his
commentary on the mantra, ¹a¬kara gives another meaning
to the phrase ‘eka-¢tm¢-pratyaya-s¢ra¼’, based on his
interpretation of the term ‘s¢ra¼’ to mean that which enables
one to gain the knowledge of Tur¤ya. And that which is
capable of giving the liberating knowledge is the Self. It is
verily through the knowledge of the Self alone i.e. ¢tm¢-

10
The Advaitin gives a very simple explanation to dispense with
the idea of voidness. The very claim of voidness presupposes
the existence of a wider consciousness, in the absence of
which one cannot speak of either emptiness (absence) or
fullness(presence).
11
The subjective sense of existence (Sat) and awareness(Cit) is
in every cognition and experience. The third aspect is infinite
bliss (¢nanda), and like Sat and Cit is beyond the experience
of most people because as long as there is even the slightest
attachment to the body, the preoccupation with its well-being
takes precedence and one loses the equipoise so vital for the
abidance in the highest truth i.e. pure consciousness of
existence.
50
pratyaya, that the highest truth can be realized. This is indeed
the essence of the Upani¾adic statement which implies that
‘The Self alone is to be meditated upon for all these are unified
in it’.1 2

The mantra goes on to declare that in the pure ground

of knowledge (the cit-vastu), all the three states i.e. waking
state, etc., and their subjective forms i.e. waker, etc., are
absent. The term used to describe this is prapancopaºamam.
In other words, in whatever way the world is perceived, that
particular state which is available to the perceiver e.g. waking
world to the waker, is not there in the homogenous Self. And
to ensure the complete understanding of this negation of
phenomenality, especially for those who need further
explanation, Gau²ap¢da expanded upon it and elaborately
discussed the subject (the illusoriness of the world) in 38

12
BU 1.4.7 The term ‘meditation’ in the text means knowledge,
which should be understood as the removal of ignorance or
eradication of the false impressions obscuring the ultimate
reality. And the eradication of ignorance is done through
negation as prescribed in scriptural passages, such as "not
this, not this' (BU 2.3.6). The Self should never be treated
as an object of meditation in the commonly understood sense
since it is beyond the senses and the mind. The phrase "all
these' refers to both the adventitious features, such as pr¢na,
sense organs, etc., at the micro-cosmic (or individual) level as
well as the total upadhis responsible for the macro environment
in the three states.
 51
k¢rik¢s which form the second chapter ( Vaitathya
Prakara´a) of his M¢´²¦kya k¢rik¢.
This knowledge being the ultimate truth, is devoid of
any differentiation1 3 .And in the absence of duality, such as
love and hate, happiness and suffering, etc., Tur¤ya is
eternally peaceful (º¢ntam) and is therefore auspicious
(ºivam). Having negated the reality erroneously imputed to
the experienced world (due to lack of discrimination and
knowledge), the mantra ends by reiterating that non-
duality(advaita¼) is the ultimate teaching. And since non-
duality is the very fundamental tenet of Advaita Ved¢nta,
Gau²ap¢da had devoted a separate chapter (Advaita
Prakara´a) comprising 48 k¢rik¢s for its detailed discussion
and analysis. Finally, to show that it is the pure substantive
ground upon which the three illusory states appear, Tur¤ya
is said to be the Fourth (caturtha¼). The import of labeling
it the Fourth is to reinforce the point that Tur¤ya is totally
distinct from the three states of waking, dream and sleep
which have no independent existence of their own.
Notwithstanding the fact that Tur¤ya is distinct from the three
states, it is not separate from them as pot may be distinct

13
Be it difference between two objects of the same class i.e.
sajatiya-bheda, difference of one object from another object
of a different class i.e. vijatiya-bheda or internal difference
i.e. svagata-bheda.
52
from clay but is never separate from clay. The Fourth is
therefore not a separate state which one can aspire to reach or
attain. Indeed, being the substratum and content of all
phenomenality, Tur¤ya is present in every experience. It is
abiding in each and every cognition, be it in the gross, subtle
or causal. However, most of us are so caught up with the
movie that the screen upon which it is shown is completely
ignored. Just as in reality only the rope exists, but in its place
one sees the snake instead. The knowledge of Tur¤ya, the one
without a second, must be known. When the Self is not
known as Tur¤ya, then credence and importance will be given
to the waker, the dreamer, or the sleeper. ¹a¬kara in his
commentary on the mantra at this juncture appropriately
points out that the true purport of the mah¢v¢kya ‘Tat Tvam
Asi’ is to show the non-difference of jiva (after negation of
all the incidental features of the body, the senses and the mind)
and Brahman (pure consciousness). Stripped of all the false
and limiting factors ‘You’ (Tvam) are verily That(Tat). For
the one who truly knows this (the sole reality of the Self)
beyond an iota of doubt, the duality which continues to be
experienced is clearly seen as a dream without any trace of
substantiality. In the absence of ignorance, there can be no
more errors. As a result, there is neither the desire to possess
i.e. no attachment, nor the urge to avoid i.e. no aversion
since in the absence of a second, the notion of relation is
 53
completely irrelevant. There can no longer be the knowledge
of the other. Instead, the liberated person (j¤van-mukta)
remains forever established as Brahman i.e. knowledge as
Brahman1 4. This non-difference of knowledge and the object
of knowledge is called j®eyabhinna-j®¢na. And this highest
realization, where there is no knower, no known and no
knowing is succinctly encapsulated in, and elegantly
conveyed through, the mah¢v¢kya ‘Praj®¢na¼ Brahma’
(The absolute is awareness).
14
This knowledge is of the nature of pure unconditioned
awareness, where even the seer-seen distinction is transcended.
54
Mantra 8

_"pu&Y"X"pOX"pRY"b"ZX"puŠp> Zpu&{R"X"pe"z T"pQp X"pe"p X"pe"pÆ" T"pQp ì@¡pZ

í@¡pZpu X"@¡pZ ò{O" $$
so' yam ¢tm¢dhyak¾aram o¬karo'dhim¢traï p¢d¢
m¢tr¢ m¢tr¢ºca p¢da ak¢ra uk¢ro mak¢ra it¤
saª ayam ¢tm¢ – The same Self
adhyak¾aram – from the standpoint of the (total) syllables
onkaraª –is O¼k¢ra
adhim¢tram –from the standpoint of the individual letters
p¢daª -quarters
m¢tr¢ª -letters
ca m¢tr¢ª – and the letters
p¢daª –(are) the quarters
ak¢raª –‘a’
uk¢raª – ‘u’
mak¢raª –‘m’
it¤ – that
The same Self (described in the previous mantras with
four pad¢s or aspects) is O¼k¢ra from the point of view of
(the) syllables. From the standpoint of the individual letters
(i.e. m¢tras which constitute Om), the quarters (or aspects
of the Self) are letters, and the letters are quarters. The letters
(m¢tras), here are ‘a’, ‘u’ and ‘m’.

Commentary

In the first mantra, Om, the compound syllable

inclusive of all sounds, is said to be everything within and
 55
beyond time and space. The Upani¾ad then goes on to declare
that ¡tm¢ (the Self), comprising as it were four
p¢das(aspects), is verily Brahman too. Hence, given the
common denotation of Om, Brahman and ¡tm¢, it logically
follows that Om is also a symbol denoting the Self. Om1 ,
therefore is a very potent means which can lead one either to
the highest unconditioned truth i.e. the Higher Brahman or
Tur¤ya, or to the conditioned truth i.e. the Lower Brahman
or £ºvara, the cause of the Universe. To realize the ultimate
reality, one needs to enquire into Om from the perspective
of the three aspects of the Self, which are indicated by, and
identified with, the three m¢tras (sounds) of Om. Details of
this Omk¢ra-vicara (enquiry into Om) which results in the
transcendence of all limiting up¢dhis 2 in the soundless Om
will be examined in the twelfth and last mantra of the
Upani¾ad. As for the attainment of the Lower Brahman,
one should instead meditate on the constituent sounds (i.e.
the three m¢tr¢s of ‘ak¢ra’, ‘uk¢ra’, and ‘mak¢ra’) of Om
and their correspondence and identity with the p¢das
1
From the present mantra, the enquiry into, as well as
meditation on Om is introduced, leaving behind the enquiry
into the Self(¡tm¢-vicara), which started with the third mantra,
and culminating in the seventh with an elaborate discussion
of the absolute Tur¤ya.
2
The limiting up¢dhis of the body, the mind, etc., are
responsible for the illusions of waking, dream and sleep; the
sum of which defines men's entire empirical existence.
56
(aspects) of the Self. According to the mantra, ‘ak¢ra’3 ,
the first m¢tr¢ of Om, is verily Vaiºv¢nara, the first p¢da
of the Self. The second matra ‘uk¢ra’ is none other than
Taijasa, the second p¢da. And likewise, ‘mak¢ra’ the third
m¢tr¢ is Pr¢j®a, the third pada. It is important to point out
here that the correspondence of each m¢tr¢ with each pada
is said to be one of t¢d¢tmya i.e. the identity of essence of a
name or word (v¢caka), and that which is referred to by it
(v¢cya). By providing a symbol as a support (¢la¼bana)
for meditation certainly makes it easier for one who is not
accustomed to the rigour of spiritual discipline to make the
gradual transition from a predominantly worldly existence
of external orientation to one which is more introspective.
Therefore, through Pra´ava-dyn¢na or Omk¢ra-up¢san¢
(meditation on Om), even those less philosophically inclined
who do not take easily to enquiry are not forgotten. Indeed,
maintaining the stream of cognition on a single thought,
invariably makes the mind more and more focused and
increasingly pure. And with spiritual maturity, the s¢dhaka
will in due course be ready for not only the mediate
knowledge of Brahman conveyed through the major texts of
the Upani¾ads (mah¢v¢kyas), but also the direct experience
(anubhava) or the immediate knowledge of the highest truth.

3
The first sound made whenever a person opens the mouth to
articulate a word.
 57
Mantra 9
G"pBpqZO"_P"pS"pu \"vÄ"S"Zpu&@¡pZ: T"øP"X"p X"pe"pÊ"uZp{QX"O\"pŸpT"np{u O" ` \"v
_"\"pêS@¡pX"pS"p{QÆ" W"\"{O" Y" ï\"z \"uQ $$
j¢garitasth¢no vaiºv¢naro karaª pratham¢
m¢tr¢pte-r¢dimatv¢d v¢pnoti ha v¢i sarvan k¢m¢n
¢diºca bhavati ya evaï veda
j¢garitasth¢nah – locus or field (of activity) is the waking
state
vaiºv¢narah - Vaiºv¢nara
ak¢raª –is ‘a’
pratham¢ m¢tr¢ – the first letter (of Om)
¢pteª – (due to its) all-pervasiveness
v¢ ¢dimat-tv¢t –and it being the first
¢pnoti ha vai – surely attains/fulfills
sarv¢n k¢m¢n – all desires
¢dhiª – foremost/best
ca bªavati – and becomes
yaª – the seeker
evam -thus
veda –knows
Vaiºv¢nara, whose field (of activity) is the waking state,
is ‘a’ (ak¢ra) the first letter of (Om) due to (the similarity
of) all-pervasiveness and on account of being the first. The
seeker who knows thus (i.e. the oneness of akara and
Vaiºv¢nara) fulfills all desires and becomes the best.
58
Commentary

The identity of ‘ak¢ra’, the first m¢tr¢ of Om, with

Vaiºv¢nara1 the first p¢da of the Self having the waking
state as the sphere of activity is now alluded upon. And two
common features, namely all pervasiveness and primary
status, are cited for establishing the oneness between the two.

According to the rules of Sanskrit phonetic (as well as

ordinary experience), ‘ak¢ra’ (or ‘a’) is the basic sound
produced whenever one opens the mouth to utter any word,
alphabet or sound. It is therefore the material cause of all
other sounds. And as the effect has necessarily to be pervaded
by the cause, so all sounds and alphabets are in essence
‘ak¢ra’, in the same way all gold ornaments are gold only.
There is an Upani¾adic statement which declares that, ‘The
sound ‘a’ is indeed all speech.’2

As Lord or Vir¢°-£ºvara, Vaiºv¢nara is verily the Self

pervading the whole universe. Indeed, it is only in the waking
state that the full complement of up¢dhis (the body, the mind
and the senses), necessary for the experience of the three states
of waking, dream and sleep which define the totality of the
human existence, are available. It is in this sense that

1
The Self obtaining in the gross-cosmic context i.e. the physical
universe
2
Aitareya ¡ranyaka 2.3.7
 59
Vaiºv¢nara is said to be all- pervasive since it is these very
up¢dhis which enable the jÃiva to make the expressions, ‘I
am awake’, ‘I was dreaming’ and ‘I slept soundly’ in the
waking state. There is also scriptural support for this. The
passage from the Ch¢ndogya Upani¾ad, ‘Of this Universal
Self (i.e. the Vaiºv¢nara-¡tman), the head is the effulgent
light, the eye is the universal form…. The feet are the earth’3
clearly attests to the all-pervasiveness of Vaiºv¢nara..

Primacy, or being the first (¢dimatv¢t), is the second

feature which both ‘ak¢ra’ and Vaiºv¢nara have in common.
‘Ak¢ra’, the first m¢tr¢ of Om, is the beginning sound4 of
any verbal expression because it is the first sound produced
the moment the mouth is opened. Indeed, even the cry of a
new born begins with ‘ak¢ra’. In the same way, Vaiºv¢nara
is also the first because both the states of dream and deep
sleep are preceded by the waking state.

As an incentive to induce interest in this up¢san¢, the

mantra vouchsafes that the one who meditates on the oneness
of ‘akara’ and Vaiºv¢nara will not only have all the worldly
desires fulfilled but shall also emerge foremost amongst all
the great people5 . It should, however, be pointed out here
3
Ch¢ndogya Upani¾ad 5.18.2
4
There are no other sound or alphabet which precedes "ak¢ra'.
5
The attainment of worldly gains and pleasures cannot be the
true import of the mantra. The real purport is to entice those
60
that the meditation is not just on the sound of ‘ak¢ra’, but
upon the sound symbol6 one must visualize the whole
physical universe. In other words, one should be meditating
on the ‘ak¢ra’ aspect of Om as the universe, and not purely
on the sound only. This technique is technically called ak¢ra-
viºv¢nara-ikai-upaºanam.
who are not spiritually inclined to embark on some form of
spiritual practice, like meditation. And hopefully over time,
they become imbued with more sattvic qualities which
predispose them to further pursue the inward life. But
notwithstanding the implied objective , one who meditates on
Om as ak¢ra with the corresponding visualization of
Vaiºv¢nara, given the identity of the two as described, will
attain Viºva-Vaiºv¢nara as the immediate benefit. And there
will be mastery over both the individual and total names and
forms of the gross waking state. In other words, one will have
control not only over the individual waking life, but also the
macro environment of the gross universe.
6
The ‘ak¢ra’ functions as a tangible support which the mind
can focus on. And it is a rule of meditation that whatever one
meditates upon one ultimately attains or becomes.
 61
Mantra 10
_\"TS"_P"pS"_O"vG"_" í@¡pZpu {ŸO"rY"p X"pe"puO@¡p^"pêQWl "Y"O\"pŸpuO@¡^"ê{O" `
\"v c"pS"_"SO"{O"z _"X"pS"Æ" W"\"{O" S"p_Y"pV"øÏ"{\"O@s¡“u W"\"{O" Y" ï\"z \"uQ $$
svapnasth¢nastaijasa uk¢ro dvit¤ya m¢trotkar¾¢d
ubhayatv¢d votkar¾ati ha vai j®¢nasantatim sam¢naºca
bhavati n¢syabrahmavit kule bhavati ya eva¼ veda
svapnasth¢nah – locus or field of (activity) is the dream
state
taijasaª - Taijasa
ukaraª dvitiy¢ m¢tr¢ – is the second letter ‘ u’
utkar¾at - superiority
v¢ ubhayatat – on account of it being in the middle (of waking
and sleep)
utkar¾ati ha vai –he thus excels
j®¢nasantatim – his range of knowledge
sam¢naª – equal (to all)
ca bhavati – and becomes
na -no
asya – in this
abrahmavit – one ignorant of Brahman
kule – lineage or family
bhavati – will be
yaª – that one/ the seeker
eva¼ - thus
veda –knows
Taijasa, whose field (of activity) is the dream state, is
the second letter ‘u’ due to it being in the middle (of waking
and sleep) and on account of its superiority (in relation to the
62
waking state). One who knows thus i.e. the identity of "uk¢ra'
and Taijasa excels in his (scope and depth) of knowledge and
becomes equal to all. In his family no one will be ignorant of
Brahman.
Commentary

The oneness of ‘uk¢ra’ and Taijasa is examined here.

And the mantra points out that there are two features which
they both share in common. The first is superiority. Both the
second m¢tr¢ of Om and the second p¢d¢ of ¡tm¢ are
identical on account of being superior. The second common
characteristic is the intermediate status of both ‘uk¢ra’ and
Taijasa
Notwithstanding the fact that as the first sound, ‘ak¢ra’
is superior to all other sounds and alphabets, ‘uk¢ra’ is still
said to be greater or more superior in an implied sense. This
can be best understood through the illustration of the
foundation of a building and the many floors built above it.
‘Ak¢ra’ the building-block of all sounds can be compared to
the supporting sub-structure and ‘uk¢ra’ is the first floor
constructed on it. It is therefore, in this sense of being the
first floor relative to the foundation below that ‘uk¢ra’ is as
it were superior to ‘ak¢ra’. The superiority of Taijasa over
Viºva is based on the fact that dream, being a subtle state of
experience, is an effective means for understanding the
 63
illusoriness of the world. Indeed, when the experience of
dream, which mirrors the waking life, is clearly known to be
unreal when the person wakes up, there is the realization
that the external world of names and forms characterized by
the same relationships and dualities as in dream is probably
nothing more than a projection of the mind.1 Hence, when
dream is seen in the correct perspective i.e. with sensitivity
and discrimination, it can be a powerful tool which brings
the s¢dhaka closer to knowing the highest truth.

The second common feature of 'being in between' is

obvious enough and needs no further explanation. "Uk¢ra',
the second m¢tr¢ comes after ‘ak¢ra’ the first m¢tr¢, and
before ‘mak¢ra’, the third m¢tr¢. Similarly, dream is a state
between waking and sleep.

The mind of one who meditates on ‘uk¢ra’ as Taijasa

will over time become increasingly subtle, focused and more
knowledgeable2 . At the same time, attachment to, and desire
1
That the world is but an idea or a thought of the mind is
easily substantiated by the fact that nothing of the so-called
external or internal world can be known independent of the
senses and the mind.
2
These are the benefits which come with the attainment of
Taijasa-Hira´yagarbha for one who meditates on om as
"uk¢ra'.The person will have the knowledge of both the total
and the individual names and forms of the subtle state. In
other words, the nature of the macro dream environment i.e.
the subtle universe(Hira´yagarbha) as well as that of the
individual dreamer(Taijasa) will be known.
64
for, external objects and mundane pursuits will gradually
decline. The world no longer has such a strong hold on the
individual. And with the natural development of dispassion,
equipoise and other positive traits, there can be no envy or
hatred towards such a person, who now lives a life of quiet
introspection and is treated in the same way by all. It is also
vouchsafed that none of the descendents of such one will be
born without the knowledge of Brahman.
 65
Mantra 11
_"s^"sÊ"_P"pS": T"øpc"pu X"@¡pZ_O"wO"rY"p X"pe"p {X"O"uZT"rO"u\"pê {X"S"pu{O" ` \"p
òQzk _"\"êX"T"r{O"Æ" W"\"{O" Y" ï\"z \"u $$
su¾uptasth¢naª pr¢j®o mak¢rast¨tiya m¢tr¢
miterap¤terv¢ minoti ha v¢ idam sarvam ap¤tiºca bhavati
ya evam veda
su¾upta sth¢nah – whose locus or field (of activity) is the
sleep state
pr¢j®ah - Pr¢j®a
mak¢rah trt¤ya m¢tr¢ – is the third letter ‘m’
miteª – being a measurement of
v¢ ap¤teª – mergence/ where all merges
minoti ha v¢ -knows
idam sarvam –all this
ap¤tiª – ground of dissolution
ca bhavati – and becomes
yaª evam veda – one who knows this
Pr¢j®a, whose field (of activity) is the sleep state, is the
third letter ‘m’ on account of it being a measure (of both
waking and dream since it is from sleep these two states
appear to emerge) as well as the ground of dissolution (where
everything becomes unified). One who knows this (identity
of mak¢ra and Pr¢j®a) knows (the truth) of all this (i.e. the
real nature of empirical life) and becomes the ground into
which all merges i.e. £ºvara.
66
Commentary
The two common features now cited for establishing
the identity of ‘mak¢ra’ and Pr¢j®a are conveyed by the
terms ‘miti’ and ‘ap¤ti of the mantra. The term ‘miti’ means
‘to measure’ or ‘measuring’. And to measure is to know.
For instance, to quantify grains or cereals, a measuring
container (traditionally known as prastha) has to be used.
By measuring out the contents from the prastha one knows
how much grains there is. In the present mantra, it is declared
that just as grams and cereals are measured by the measuring
vessel, so too the waking and dream states are said to be
measured out by Pr¢j®a , after having resolved into,
subsequently manifest from their causal conditions in the
state of deep sleep. Indeed, as discussed in the sixth mantra,
Pr¢j®a is verily £ºvara who is both the material cause as well
as the efficient cause of the waking and dream worlds.
Similarly, in the articulation of Om, particularly when it is
uttered in uninterrupted succession, both the sounds of
‘ak¢ra’ and ‘uk¢ra’ first merge as it were into ‘mak¢ra’
before re-emerging from it to form the following Om.
The other common feature indicated by the term ‘ap¤ti’
conveys the sense of resolving into, or becoming unified
with, the ground. And going back to the fifth mantra, Pr¢j®a
is the ground where the waking and dream states are
withdrawn and become unified as one undifferentiated mass
of consciousness (ek¤bh¦taª praj®¢naghana). In the same
way, when Om is uttered, the first two m¢tr¢s, of ‘ak¢ra’
 67
and ‘uk¢ra’ seemingly appear to resolve and lapse into
‘mak¢ra’, the third and last m¢tr¢.
As with the preceding two mantras, where the fruits
(phala) were addressed, the present mantra points out that
the clear understanding of the oneness of ‘mak¢ra’ and
Pr¢j®a brings with it two important benefits. First of all,
there is the realization, although still intellectual in nature,
that the gross world of waking, like the dream experience, is
only a manifestation arising from the depth of deep sleep. In
the state of deep sleep, all up¢dhis which define waking and
dream have become dormant in their undifferentiated causal
forms. Therefore, one who truly knows Pr¢j®a will have all
the knowledge of empirical life which is qualified by the
three states of experience. Having understood the
insubstantiality of the world of names and forms i.e. the true
nature of the universe, the s¢dhaka now realizes that he is
none other than the conditioned Self from where (or whom)
phenomenality manifests. In other words, the practitioner
knows, albeit as mediate knowledge, that he is in fact £ºvara.
What it comes to is this: one who meditates on Om as
‘mak¢ra’ attains Pr¢j®a-£ºvara. Indeed, from the foregoing
discussions, it is clear that one of the chief benefits from the
meditation on Om is the gradual purification of the
s¢dhaka's buddhi, rendering it increasingly subtle so that
it is fit for the saving knowledge expounded in the hallowed
texts of the Upani¾ads.
68
Mantra 12
ìX"pe"Æ"O"sP"pu&ê \Y"\"`pY"ê: T"øT"ú"puT"ðpX": {ðp\"pu&ŸvO" ï\"X"puŠp> Z ìpOX"v\"
_"z{\"ðpOY"pOX"S"pOX"pS"z Y" ï\"z \"uQ $$
am¢traºcaturtho'vy¢vaharyaª prapa®copaºamah
sivo'dvaita evam o¬k¢ra ¢tmaiva
ºaïviº¢ty¢tman¢tm¢naï ya evaï veda.
am¢trah – no parts (soundless)
caturthah – fourth or Tur¤ya
avyavah¢ryaª – beyond all phenomena/ transactions
prapa®copas'amah – free from the world
sivaª - auspicious
advaitaª – non-dual
evam - Thus
o¬karah – Oïk¢ra
¢tm¢ eva – Self alone
sa¼viºati – enters/merges
¢tmana – by through (his own) Self
¢tmanam – the Self
yah veda – He who knows
eva¼ – thus
That which has no parts (soundless), which is beyond
all transactions, free from the world, auspicious, non-dual is
Tur¤ya. Thus Omk¢ra is verily the Self. He who knows thus
enters the Self through the Self.
Commentary
The soundless (am¢tr¢ ), free from any parts or
components, is verily the Fourth(caturtha), the pure ¡tm¢.
 69
And according to the present mantra, it is beyond empirical
transaction (avyavah¢rya) because in that which is free from
all sounds, both names and the objects they refer to are also
absent. Indeed, with the negation of the m¢tr¢s1 and the
corresponding upadhis swhich arbitrarily demarcate the
seamless Self into the illusory states, what is left is am¢tr¢,
the pure non-dual underlying consciousness, the Tur¤yam.
This dissolution of the three prapa®cas (worlds), namely
the gross, the subtle and the causal is technically called
prapa®copaºamam . In their absence, all diversity and
differentiation, such as cause-effect, subject-object, etc., are
transcended. Where there is no second (advaita), the am¢tr¢
has necessarily to be of the nature of infinite bliss since there
is no other to cause fear. It is therefore said to be auspicious
(ºiva).

It is clear from the above discussion that one who knows

Om in the way addressed i.e. through enquiry into the am¢tr¢,
will merge in his true nature. This emerging or entering is
indicated by the term ‘sa¼viºati’ of the text. One should,
however, note that in this entering no spatial movement is
involved. Instead, it is of the essence of knowledge, when
one finally realizes the highest truth. A movement as it were
1
All the three m¢tr¢s are merged one into the other ("akara'
into "ukara', and so on), like the retracting sections of a
telescope and finally resolving in am¢tr¢.
70
from ignorance to knowledge. In other words, this resolution
or merging into pure existence, or Brahman is essentially
the recognition (after negation of all vikalpas i.e mental
constructs) of that which has always been present. This
recognition of the jiva of its true nature is beautifully
discussed in the text as ‘entering the Self by the Self’ or
sa¼viºati-¢tm¢nam-¢tman¢. This shift in vision, from the
narrow perspective of seeing oneself as a limited individual
to the expansive vision of seeing one in the many, is
instantaneous.2

The mantra then gives the assurance that those who

knows the highest truth (that the soundless am¢tr¢ is in
essence the Fourth or Tur¤ya) will never be born again, just
as when one recognizes the rope through discrimination the
snake seemingly3 disappear and never reappears ever. Indeed,

2
In the presence of light, darkness disappears. It happens
simultaneously and the two are not causally related. Light,
therefore, is not a cause, nor darkness an effect. In the same
way, the resolution of the phenomenon through knowledge is
also instantaneous, and not governed by any cause-effect
relation.
3
Although experienced, the snake never existed. All along there
was only the rope. Indeed, one can never speak of the
disappearance of an object which never existed in the first
place. Therefore, in the case of the snake illusion, at most
one can say is that as it was seemingly present, the snake
seemingly disappeared when the rope became evident.
 71
with the negation of even the status of creatorhood,
symbolized by the final mergence of ‘mak¢ra ’ (being
identical with the causal state of Pr¢j®a) into am¢tr¢, the
universe is no more than a passing shadow to the realized
one. However, for those whose bent of mind is more practice
oriented, preferring rituals and actions over inquiry, Om can
be used as a tool for meditation. In particular, the s¢dhaka
can meditate on each component m¢tr¢ with the
corresponding aspect of the Self superimposed on it. And as
mentioned in the preceding three mantras, meditation on the
m¢tr¢-p¢da complex brings with it certain benefits. But,
notwithstanding whatever maybe the benefits or attainments,
one must not forget that these are still within the realm of
phenomenality, conditioned by time, space and causation,
and therefore can never be eternal.