MANDUKYA UPANISHAD

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 SHANTI MANTRA

Om bhadram karnebhih srunuyama devah I

Bhadram pasyemaksabhiryajatrah I
Sthirair angaistustuvagmsastanubhih I
Vyasema devahitam yadayuh I
Svasti na indro vrddhasravah I
Svasti nah pusa visvavedah I
Svasti nastarksyo aristanemih I
Svasti no brhaspatirdadhatu I
Om santih santih santih II

Om, O worshipful ones, may our ears hear what is good and auspicious! May we see what is
auspicious! May we sing your praise, live our allotted span of life in perfect health and strength!
May Indra (who is) extolled in the scriptures, Pushan, the all-knowing Trakshya, who saves from
all harm, and Brihaspati who protects our spiritual lustre, vouchsafe prosperity in our study of
the scriptures and the practice of the truths contained therein! Om peace, peace, peace!

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 LET US CHANT

MANDUKYA UPANISHAD
VERSE 1 TO 12

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Verse 1 :

Verse 2 :

Verse 3 :

4
Verse 4 :

Verse 5 :

Verse 6 :

5
Verse 7 :

Verse 8 :

6
Verse 9 :

Verse 10 :

7
Verse 11 :

Verse 12 :

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 INDEX

S. No. Topic Page No.

1. Summary – Mandukya Upanishad 12
2. Chapter 1 – Summary 17
3. Introduction 18
4. Verse 1 19
5. Verse 2 23
6. Verse 3 25
7. Verse 4 27
8. Verse 5 29
9. Verse 6 36
10. Verse 7 38
11. Atma Svarupam – Other Upanishads 48
12. Chatur Matra Omkara Vichara – Summary 55
13. Verse 8 56
14. Verse 9 57
15. Verse 10 59
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S. No. Topic Page No.
16. Verse 11 60
17. Verse 12 62
18. Chatur Matra Omkara Vichara 65
19. Phalam – Benefit 66
20. Chapter 2 – Summary 71
21. Introduction 72
22. Topic 1 : Verse 1 to 3 73
23. Topic 2 : Verse 4 to 18 75
24. Topic 3 : Verse 19 to 29 79
25. Topic 4 : Verse 30 to 34 80
26. Topic 5 : Verse 35 to 38 81
27. Revision – Chapter 2 83
28. Chapter 3 – Introduction 83
29. Chapter 3 – Summary 84
30. Topic 1 : Introduction 85

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S. No. Topic Page No.
31. Topic 2 : Verse 3 to 30 85
32. Topic 3 : Verse 31 to 39 89
33. Topic 4 : Verse 40 to 47 92
34. Topic 5 : Verse 48 94
35. Revision Chapter 1 to 3 95
36. Chapter 4 – Introduction 99
37. Topic 1 : Verse 1 to 10 99
38. Topic 2 : Verse 11 to 27 100
39. Topic 3 : Verse 28 to 54 103
40. Topic 4 : Verse 55 to 90 105
41. Topic 5 : Verse 91 to 100 106
42. Verses for Introspection 107

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 Mahavakyas

Laksana Vakya Anubava Vakya

- Prajnanam Brahma
- Ayam Atma Brahma
- Conciousness is
- That self is Brahman
Brahman
- Mandukya Upanishad
- Aitareya Upanishad
[Mantra 2]
[III – 1 – 3]
- Atharvana Veda
- Rg Veda

Upadesa Vakya Anusandhana Vakya

- Aham Brahma Asmi

- Tat tvam Asi
- I am Brahman
- That thou Art
- Brihadaranyaka
- Chandogya Upanishad
Upanishad
[VI – 9 & 10]
[I – IV – 10]
- Sama Veda
- Yajur Veda

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 12 Upanishads

Atharvana Veda Yajur Veda Sama Veda

4 Upanishads 5 Upanishads 2 Upanishads

- Kaivalya Upanishad Krishna Yajur Veda (3) - Chandogya Upanishad

- Prasno Upanishad - Kena Upanishad
- Mundak Upanishad
- Mandukya Upanishad - Katho Upanishad
- Taittriya Upanishad Rig Veda
- Svetasvatara Upanishad

1 Upanishad
Shukla Yajur Veda (2)
- Aitareya Upanishad

- Isavasya Upanishad
- Brihadaranyaka Upanishad

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14
 Mandukya Upanishad

4 Prakaranams (Chapters) 12 Mantras + 215 Karikas

Agama Vaitatya Advaita Alatashanti

12 Mantras + 29 38 Karikas 48 Karikas 100 Karikas

Karikas
- Falsify, unreality - Non dual Brahman - Torch rotated
of multiplicity. is real. gives apparent
- Based on Sruti, - Logically proved. designs of one
Yukti, Anubava. - No illusion without glowing tip.
- Plurality is false. real substratum. - World illusion
- Support = Advaitam proved.
non dual Brahman,
alone real.
- I can negate
everyone +
everything in
creation but not my
own existence.
- Pure existence is
Brahman. 15
AVASTA TRAYA VIVEKA

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 Chapter 1
Agama Prakarana

12 Mantras + 29 Karikas

Introduction Atma Vichara Omkara Vichara

2 types of Vichara Verse 3 – 7 Verse 8 – 12

(Enquiry) (5 Verses) (5 Verses)

Chatushpath Atma Waker – I : Verse 8 :

Vichara - Viswa / Virat - Introduction.
- Verse 3 Verse 9 :
Verse 1 Dreamer – I : - Upasana of Virat on “A”.
- Teijasa / Hiranyagarbha Verse 10 :
Chaturmatra Omkara - Verse 4 - Upasana of Hiranyagarba
Vichara Sleeper – I : on “U”.
- Pragya / Ishvara Verse 11 :
Verse 2 - Verse 5 & 6 - Upasana of Ishvara on “M”.
Turiyam – I : Verse 12 :
- Verse 7 - Own up silence Amatra as
intrinsic “I”. 17
Introduction :
• Belongs to Atharvana Veda.
• Revelation of Lord to Manduka Rishi.

Meaning of Mandukya
Upanishad

- Rishi called Manduk - Manduka frog - Jumping frog

- Goes in hibernation for - Hops and jumps
6 months during rainy - Jiva jumps from waking
season. to dream in bed.
- Jnani in hibernation in
meditation and comes
out singing Ha hoo ha…
in Taittriya Upanishad.

• Karikas by Gaudapadacharya
o Guru of Shankara – Govinda Padacharya.
o Guru of Govindapadacharya – Gauda Padacharya.
• Agama means veda.
• Aim : Arrive at one absolute reality.
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Verse 1 :

Harih Aum. Aum, the word, is all this. A clear explanation of it is (the following) : All that is past, present and future,
verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum. [Mantra 1]

a) AUM :
• One sound, Eka Aksharam Brahma.
• Tasya – Iti.
• Upavakyanam – explanation of Om is Brahman.
b) Yatcha Trikala Teetam :
• What was in past, is in present, will be in future = Om.
• Beyond time = Unmanifest, Avyakta = Silence = Causal state, prakrti, unmodified state
of entire creation = Om.

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 Om

Manifest Unmanifest

- Gross + Subtle - Undifferentiated

- Causal
- No concept of time

• Beyond Prakrti, 3 periods of time, in which concept of time arises = Om = Purusha.

• Time = Krama Samvit
• Awareness of sequence of experiences, thoughts.
• Time arises only when sequence of experience begins.
c) Sarvam Idam :
• All this world with many forms, emotions, thoughts.
• Chapter 13 Gita :
Idam = Kshetram

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 Om Prakrti Purusha

Manifest Sound Manifest sound - Unmanifest sound

- Silence manifests as Shanti.
• Infinite World = Forms, Emotions, Thoughts. - Basis for all sounds.
= Names = Words = 52 Letters
= Vowels (Svara) + Consonants (Vyanjana)

1st Vowel / 1st Sound Last Consonant / Last Sound

अ म

Sounds

Guttaral Palatals Retroflex - Cerebral Dental Labial

- Sound from - Tongue - Tongue - Lips touch

- Ca, Cha, Ja,
throat to touches touches each other.
Jha, Na
lips. root of Mount. teeth. - Pa, Pha, Ba,
- Ka, Kha, Ga, - Ta, Tha, Da, Bha, Ma
Gha, Na Dha, Na
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 • Others – य, र, ल, व
• AUM – Sound contains all letters, words, names, form, emotion, thought, universe.
• Close ears – will hear Om.
• Omkara = Svarupa of Ganesh.
• Basis for all sounds is Shanti. Shanti is not perceptible – Unmanifest make sound,
keep quiet, Shanti manifests.
• All sounds meant for manifesting silence. Real music makes mind silent.
• When Om sound completed, it has merged in Shanti. That Shanti aspect of Om is
Brahman.
• Bindu Naad Kala Teeta = Om.
• Sound in degrees of manifestation is Bindu, Naad, Kala.
Essence of Verse 1 :
• “Om is all this”.

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Verse 2 :

All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (parts). [Mantra 2]

a) Etat Sarvam is Brahman.

• All this is Brahman.
Om Iti Brahman

Om Brahman

Name Substance - Reality

indicated by Om
• What is the substance, reality, whose name is Om?
• In the beginning “all” is pointed in terms of “Name”.
• In verse 2, all w.r.t. substance - Brahman.
Substance Name
- Gold - Chain, Ring, Bangle names.
- All this is Gold - Gold is chain, ring, bangle. 23
 What is Brahman?

Ayam Atma Brahman

This Atma Is Brahman

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Verse 3 :

The first quarter (Pada) is Vaisvanara whose sphere of activity is the waking state, who is conscious of the external world
of objects, who has seven limbs and nineteen mouths, and who enjoys the gross objects of the world. [Mantra 3]

Waker I : In Waking State

• Attributed I (Endowed with Age, Size, Individuality).
• Saguna I – No. 1
• Finite I, Limited I.
• Contact world through gross body medium – Sthula Shariram.
• Technical Name : Vishwa / Virat.
Waker – Self : 1st Quarter
• Not individual self – Vishwa but total self – Vaisvanara – Virat, cosmic being.
• Waking state is address, sphere of Activity of Virat Purusha.
• Gross physical cosmos.
a) Bahish Pragya cosmic experiencer of physical world.
• Jagrat purusha
b) Sapta Anga :
• 7 limbs of cosmic being – Sky, Sun, Moon, Earth, space, Heaven, Ocean. 25
c) Eko Vimshati Mukaha :
• Upadhis by which individual experiences the world.
19 Limbs

5 Jnana Indriyas 5 Karma Indriyas 5 Pranas 4 Antahkaranam

• I am the self, am not physical body but one with the total universe, total cosmos.
• Seeing this oneness is greatness of Mandukya Upanishad.
• One who identifies with community, society has great strength.
• One who identifies with nation / cosmos is Virat Purusha with great strength.

Either you become

All Zero
Paradoxes in
spiritual being
Everything Nothing

• Struggle of everyone.
• I want to become someone, something to be recognised.
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Verse 4 :

The second quarter (Pada) is Taijasa whose sphere of activity is the dream-state, who is conscious of the internal world
of objects, who has seven limbs and nineteen mouths and who enjoys the subtle objects of the mental world. [Mantra 4]

Dreamer I :
• In dream state.
• Functions through Dream Body, Sukshma Shariram, Saguna I – No. 2.
• Finite, localised, limited.
• Technical Name : Teijasa and Hiranyagarbha.
• Svapna Sthana
• Antah Pragya
• Not being at individual level (Teijasa) but total mind (Hiranyagarbha).
• Entire cosmos at subtle mind level.
• Saptanga + Ekovimshati Mukha.
7 Limbs + 19 Mouths
• Praviviktabuk :
Enjoyer at level of mind, where no physical object exists. 27
Day dreaming :
Example : Brahmachari
• Sees marriage procession.
• Quarrels with wife.
• Lands in well.
• Pravivikta buk = Experiencer of subtle object, thoughts = 2nd pada.

Pure Conciousness identified with

Total Cosmos Total Mind

- Virat Purusha - Hiranyagarbha

- Vaishvanara - Teijasa
- Vishwa

• No distinction between individual and total made in Mandukya Upanishad.

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Verse 5 : Sleeper

That is the state of deep-sleep wherein the sleeper does not desire any objects, nor does he see any dream. The third
quarter (Pada) is the Prajna whose sphere is deep-sleep, in whom all (experiences) become unified or undifferentiated,
who is verily a homogeneous mass of Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who
is the very gateway for the projection of consciousness into the other two planes of consciousness – the dream and the
waking. [Mantra 5]

Sleeper I :
• In Sleep state.
• Functions through Karana Shariram Saguna I – No. 3.
• Attributes in resolved, dormant, potential, passive condition, not gone.
• Limited I.
• No time, no location.
• Technical Name : Pragya and Ishvara.
• Tritiya – Pada – Dear to us – 3rd Quarter.
Pragya Ishvara
Individual Total
• Where one does not desire any object. 29
a) Kamayate iti kamaha = desirer.
• One who goes desiring.
Kama – 3 meanings

Desirer Desire Object of desire

b) Na Kanchana Svapnam Pashyati :
• There where one sees no dream.
c) Na Kanchan Kamam, Kamayate :
• Not waking or dreamer.
• Sushupti = Deep sleep – dreamless.
d) Sushuptha Sthanaha :
• One who has sleep as the address, sphere of activity.
e) Ekibuta :
• Being becomes one – Ekam.
f) Pragyanam :
• Knowledge was flowing out through mind + senses, experiencing objects.
• Gates of waking + dream closed.
• Conciousness inside gathered in one place.
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g) Pragyana Ghana eva :
• It has become mass of conciousness at that time.
h) Anandamayo hi :
• Becomes Ananda Maya Svarupa not Ananda itself because wail of ignorance is still
there.
• Jiva in sleep is conciousness withdrawn from mind + senses and it has become mass
of conciousness at one place.
• Knowledge not flowing out. No particular knowledge.
i) Anandamaya buk :
• Experiencer of Ananda.
Nirasayahi ayam sthithihi :
• Effortless state, no struggle, no strife, since no perception, no agitation, no desire. It
is not Ananda Sthiti of Atma. But sushupti in which disturbances of waking + dream
are not there.
j) Chetomukha :
• Gateway to knowledge of waking + dream.
• From sleep, person wakes up – Pragya / Sleep = Gate, door to dream and waking.
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 Pragya

- w.r.t. total mind - w.r.t individual mind – Jiva.

- Omniscient - Has knowledge in waking +
- Ishvara dream.
- Knower in potential form.
- Dormant again wakes up.
• If this point is grasped, whole Mandukya Upanishad is grasped.
• Joke :
Some say – I have never dreamt.
Some say, what else do I do…
In Dream – 3 Entities

I Other 40 Individuals World

One individual

• I – the individual dreamer is different from the world.

• When I wake up, I was not only one dreamer, but dream object and 40 others.
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 • In the dream – I am one individual :
In the dream it is true that I am 3 entities on waking up only one.
• Svapna Abhimani (dreamer).. Not 3 entities.
• In dream I don’t know = 3 entities in dream.

3 entities in dream

Individual Dreamer Svapna Abhimani Svapna Drishta

- Svapna Purusha - One identified with - Illuminator of total

entire dream. dream.
- One identified with total - Pure Conciousness
dream. illumining entire dream.

• In dream I mistake as :
o I am only dreamer.
o I am not entire dreamer – one entity in which all individuals also exist.
• From Svapna Abhimani – standpoint, there is only one who has projected whole
dream.
• One Svapna Abhimani alone is there. In his dream all individuals are also there.

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 Earlier – 3 Entities

Individual Total Illuminator of Individual +

Total
- Has no real existence. - When I wake up.
- No independent - 40 can’t continue journey
existence. - All 40 disappear. There is
only me.

Really, there is only

Total Illuminator

Pure Existence / Conciousness

Next Step :
• Total : Does it exist independent of Pure Existence / Conciousness.
• What remains is pure Existence, Conciousness.
• There is no individual or total.
• One pure Existence, Conciousness is neither individual or total.
• In dream, I am awake, go to sleep… 34
 • In pure conciousness, there is neither waking, dream, sleep, neither waker, dreamer,
sleeper.
• That is the 4th state – pure being – truth.

Jagrat Sthana Svapna thana Sushupti Sthana

Viswa Teijasa Pragya
1st Quarter 2nd Quarter 3rd Quarter

• Pragya from total standpoint called Ishvara.

• In individual dream, there are 40 people.
• In Ishvaras dream, 5 Billion people + infinite world.
• I am one Sankalpa in mind of Ishvara.
• You are free because God alone is.

Total being – w.r.t.

Physical world Total mind Maya / Unmanifest

- Called Virat - Called Hiranyagarba - State of creation

Vaishvanara - Called Ishvara
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Verse 6 :

This is the Lord of all, this is the Knower of all, this is the inner Controller, this is the Source of all. And, this is that from
which all things originate and in which they finally dissolve themselves. [Mantra 6]

• Description of Pragya – Ishvara.

a) Sarva Ishvara :
• Ruler, lord of gross and subtle world.
b) Sarvagyaha :
• Omniscient.
c) Eso Antaryami :
• Inner controller of all.
d) Eso Yonih Sarvasya :
• Source of all creation.
e) Prabha-vapyayau hi bhutanam :
• Origin of all beings + dissolution place of all beings.
• We feel we are far removed from our own nature and feel strange.
• Don’t understand, can’t appreciate, can’t accept. 36
 • What are you? I don’t know – is ignorance.
• We are that… told that… power of Maya….
Katho Bashyam :
• Upanishad, logic, teacher prove you are not Jiva but Brahman – disciple does not
accept – nobody has told him you are body, he accepts.
• No pramana, logic, experience to prove I am body, but I accept myself as body.
• Vedas prove logically, but I can’t accept I am not body.
• Our identifications only remain with our little body, mind, problems, worries,
anxieties of life.
• When great truth is revealed, can’t understand.
• In live mind + assert our reality.
• 4th pada is in language of Negation.

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Verse 7 :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor
that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is
it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind,
uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the
auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised.
[Mantra 7]

Turiyam I :
• Essential nature, Sakshi I.
• Free from all attributes, Nirgunam, Limitless.
• To have attribute is to exclude all others. Attributes limit an object.
• I am man – assertion. Many negations.
• Shantam, Shivam, Amrutatvam possible only in Turiyam I.
Saha Atma Saha Vigneyaha :
• If you want peace, happiness, immortality you should know Atma as “Ayam Atma
Brahman”.
• Focus on knowledge of “Turiyam I” for Moksha. 38
How can I know Nirguna “Turiyam I”?
• Know Turiyam I as Saguna I in waking, dream and sleep states. One I appearing in 3
states.
• In which state is “Turiyam I” Available?
• “Ekatma Pratyaya Saram”
• Nirguna I, attributeless I should be discovered in and through attributed I.
• 7th mantra does not state that it is available only in Samadhi state or Turiyam 4th
State.
• Nirguna Chaitanyam obtains through Vishwa, Teijasa, Pragya.
How to arrive at Nirguna I from Saguna I?
• Saguna I minus Gunas = Nirguna I = Attributeless.
• Mother I minus Motherhood (Ahamkara) = Pure Chaitanyam.
• Negate all attributes you know about yourself and own up the remainder as “Turiyam
I”.
• Waker I minus Attributes = Turiyam I = Ekatma Pratyaya Saram.

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How to Remove Attributes?
• Need not remove attributes at all.
• Turiyam I – can never be associated with attributes.
• Light pervading body can’t take impurities of Body.
• Light is Asanga, space is Asanga, Tv – Screen Asanga.
• Turiyam I is Asanga.
• Attributed I appears but not substantial, depends on Nirguna I to exist. Hence called
Mithya.
• I thought I had attributes. Attributed I born out of misconception.
• I have to know I am attributeless – Turiyam I, all the time, throughout the Upanishad.
It helps me to disown the attributes and understand my absolute, Paramartika
Svarupam.
• Ignorance makes me own attributes and become Vishwa, Teijasa, Pragya.
• Vishwam to Turiyam Journey is in the form of knowledge.
• Eka Atma Pratyaya Saram = Vishwa, Teijasa, Pragya Minus the attributes removed
mentally.
How to become Turiyam?
• By knowledge, know and claim I am Turiyam all the time, know I am Shantaha,
Shivaha, Chidananda Rupaha, Sivoham, Shivoham.
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Specific Definition :

1st Pada 2nd Pada 3rd Pada 4th Pada

- Jagrat Sthana - Svapna Sthana - Sushupti Sthana - No Sapta Linga
- Experiencer of - Experiencer of - Everything
Gross. Subtle. becomes one.

1) Nantah – Prajnam :
• Not Vaishvanara, not waker.
2) Na-Bahis – Prajnam :
• Not dreamer, Teijasa – Hiranyagarbha.
3) Nobhayatah Prajnam :
• Not little awake and little dream.
• Not combination of 2 states – Sleep + Waking or Dream + Waking.
4) Na – Prajnana Ghanam :
• Not Sleeper.
5) Na Prajnam :
• Not knower of all things at one time.
• Not separately or combined. Is it inert?

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6) Na Aprajnam : Not inert

Not

(1) Waker (3) Inbetween (5) Nothingness

- Knower of objects
- Knower - In Sleep
in waking state.

(2) Dreamer (4) Sthani Dharma Nisheda (6) Inert

- Knower of objects - Knower of all objects - Not remains as

in dream state. simultaneously. object.

7) Adrishtam :
• Not seen, not perception of senses.
8) Avyavaharyam :
• Can’t transact with Atma.
• No business, no give and take, because it is not object of any sense organ.
• Can’t do. 42
9) Agrahyam :
• Not object of organs of action.
• Can’t kick or hold it like football.
10) Acintyam :
• Can’t think, unthinkable, incomprehensible, can’t infer.
11) Alakshanam :
• Has no signs, lingam, indicators because it is not object of perception.
• Smoke :
o Lingam for fire - Yatra yatra dumaha (Smoke), Tatra tatra vannihi (fire).
o Lakshanam.
12) Avyapadeshyam :
• No name can be given to it.
• In pure conciousness, no object, no knower.
• You give particular name, one particular object rises in mind.
• Atma is nameless.
• Awareness is of nothingness.
• No way of knowing self.

43
13) Ekatma Pratyaya Saram :
• It is essence of one constant thought.
• In waking :
o I am – knower.
o Knowledge goes on changing.
• In Dream :
o I am knower
o Objects keep changing.
• Waking not dream.
• Dream not waking.
• I thought remains.
• What is that which remains when all thoughts…. I am driver, boss, is removed.
• When all roles removed, pure I thought remains.
• See essence of individuality, entity.

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 I Am Human being Happy Ignorant

w.r.t. Body w.r.t. Mind w.r.t. Intellect

Ekatma Pratyaya - Names – Removed.

Saram - No form

14) Prapancho Upasamam :

• Prapancha – Jagat – World.
• Upasamam – Cessation of world, Zero.
15) Shantam :
• No Mind.
16) Shivam :
• Most Auspicious.
17) Advaitam :
• Non-dual.
• No 2nd thing to it.
• One without a second.
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18) Chaturtham Manyante :
• Really not 4th, considered 4th.
19) Sa Atma :
• That is Atma.
20) Sa Vigneyaha :
• That should be known.
• Atma :
Neither knower or known but pure conciousness.
• How it can be object of knowledge?
• In ignorant state :
We think we have to know that self.
• In state of realisation – there is nothing. There is only one entity - Turiyam without a
second.
• Samadhi – not an Avastha like waking, dream – which comes and goes.
• Samadhi – state – does not come and go away.
• Mind is quiet, agitated. There where mind was absorbed, that conciousness is there
even in state of Agitation. When mind is quiet or agitated, conciousness, awareness
is there as I am, I am….
• Conciousness not coming + going.
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 • It is really one Turiyam which is appearing as 3.
• Pure self itself called Virat, Teijasa, Pragya.. With respect to conditioning.
Example :
Drama Actor – Acts like

Land Lord Beggar Prime Minister

• Actor 3 roles + free from 3 roles.
• One who played 3 roles Turiyam given 3 names – Waker / Dreamer / Sleeper.
• Turiyam – actor – was in all 3 roles, and also free from 3 roles.
• You are neither father, son, boss.. Na Antah Prajnam, Chidananda Roopa – Sivoham.
• Nirvana Shaktam – 6 mantras is beautiful commentary on 7th mantra of Mandukya.
• Not Mind, Buddhi, Doer, Enjoyer.
• No Raag, Dvesha, Papa, Punyam, Joy, sorrow.
• Ananda Svarupam.
• Not meant for chanting but meditation.
• Om = Atma.
• Atma = Brahman
• Atma = Chatushpath
• No Pada – Just pure infinite being is the truth. 47
ATMA SVARUPAM
 ATMA SVARUPAM – Other Upanishads
In all Upanishads :
• Main definition of Brahman is Nirguna.
a) Mundak Upanishad :

That which is invisible, ungraspable, unoriginated and attributeless, that which has neither eyes nor ears nor hands nor
legs – that is Eternal, full of manifestations, All-pervading, Subtlest of the subtle – that Imperishable Being is what the
wise perceive as the Source of all Creation. [I – I – 6]

b) Keno Upanishad :

The eye does not go there, not speech, nor mind, We do not know That. We do not know how to instruct one about It. It
is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That.
[Chapter I – Verse 3]

• Brahman not accessible to any sense organ.

• If Brahman had attributes like color sound, it could have been object of sense organs.
49
c) Katho Upanishad :

One who is always of unrestrained mind and devoid of right understanding, his sense –organs become uncontrollable
like the vicious horses of a charioteer. [ I – III – 5 ]

• Not casually mentioned.

Katho Upanishad :

He, who has realised that (Atman) which is without sound, without touch, without form, without decay, and also without
taste, without smell, without beginning, without end, beyond the Mahat (great), eternal and unchanging, is freed from
the jaws of death. [I – III – 15]

• Gradually built-up, Brahman doesn’t have Shabda, Sparsha…

50
d) Kaivalyo Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the
one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence
and non-existence, one attains the very nature of the Paramatman. [ Verse 23 ]

• When 5 elements themselves are not there, no question of Gunas.

• Shabda Gunas borrowed from Pancha Butas, Upanishad negates 5 Butams.
e) Taittriya Upanishad :

When this seeker attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable and unsupported,
then he becomes free from fear. When however, he makes even the slightest distinction in Brahman, then there is
danger for him. That very same Brahman Himself becomes the source of fear for him who makes a difference and who
reflects not. To the same effect, there is the following Vaidika verse. [II – VII – 3]
51
f) Mandukya Upanishad :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor
that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is
it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind,
uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the
auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised.
[Mantra 7]

g) Brihadaranyaka Upanishad :

He said : O Gargi, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither
short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither
savour nor odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or
mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody. [III – VIII – 8]

• All as – negations.
52
h) Chandogyo Upanishad :

Sanatkumara said : Bhuma [the infinite] is that in which one sees nothing else, hears nothing else, and knows [i.e. finds]
nothing else. But alpa [the finite] is that in which one sees something else, hears something else, and knows something
else. That which is infinite is immortal, and that which is finite is mortal. Narada asked, “Sir, what does bhuma rest on?”
Sanatkumara replied, “It rests on its own power – or not even on that power [i.e.. It depends on nothing else].” [7 – 24 – 1]

That bhuma is below; it is above; it is behind; it is in front; it is to the right; it is to the left. All this is bhuma. Now, as
regards one’s own identity: I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all
this. [7 – 25 – 1]

• No hearing, smelling.
• Uniformly all Upanishads talk of Nirguna Brahman which alone is Brahman‘s nature -
Not attribute.

53
i) Gita :
Know that these (two prakrtis), are the womb of all
beings. So, I am the source and dissolution of the whole
universe. [Chapter 7 – Verse 6]

Shining by the functions of all senses, yet without the

senses ; unattached, yet supporting all ; devotion of
qualities, yet their experiencer…. [Chapter 13 – Verse 15]

j) Brihadaranayaka Upanshad :

Uṣasta, the son of Cakra, said, ‘You have indicated it as one may say that a cow is such and such, or a horse is such and
such. Explain to me the Brahman that is immediate and direct—the self that is within all.’ ‘This is your self that is within
all.’ ‘Which is within all, Yājñavalkya?’ ‘You cannot see that which is the withess of vision; you cannot hear that which is
the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower
of knowledge. This is your self that is within all; everything else but this is perishable.’ Thereupon Uṣasta, the son of
Cakra, kept silent. [ 3 – 4 – 2 ]

54
 Chatur Matra Omkara Vichara

Verse 8 - 12

Verse 8 Verse 9 Verse 10 Verse 11 Verse 12

General A U M Silence Amatra

Introduction

- Upasana of - Upasana of - Upasana of - Turiyam

Virat on “A“ Hiranyagarbha Ishvara on Atma,
Kara. on U – Kara. Ma-Kara. Turiyam
- Aapti + - Utkarsha + - Vidhi + Brahman.
Adimatvam Ubayatvam Abithi.

• For supporting meditation, 2 common features mentioned.

• Upasana Chastens the mind to claim Turiyam I.

55
Verse 8 :

The same Atman is again Aum from the point of view of the syllables. The Aum with parts is viewed from the stand-point
of its sounds or letters. The quarters are the letters (morae) and the letters are the quarters. The letters here are A, U
and M. [Mantra 8]

Atma Omkara
- Has 4 Quarters - 4 Mantras – letters
- Chantushpath w.r.t. Names - AUM + No Matra
- w.r.t. letters + No letters (Measure)
Meditation :
• Flag with 3 colours.
• Om with 3 Matras.
Prasno Upanishad :
• Know one Matra
• Know 2 Matras Different Phalam
• Know 3 Matras

56
Verse 9 :

He who is Vaisvanara having for his sphere of activity the waking-state is “A” (अ), the first letter of Aum, on account of its
“all pervasiveness” or on account of “being the first” – these two are the common features in both. One who knows thus
surely attains the fulfillment of all his desires and becomes the first or the foremost among all. [Mantra 9]

• In cosmic being – Atma, Purusha.

• Waker = 1st Pada.
• अ - A – 1st Pada = Virat.
a) Apteh – Va Adimat – tvat :
• Virat Purusha pervades all Jivas, beings in the world. Like letter “A” pervades all
letters.
• Apteh = Vyapteh.
• क – Ka = K + A.
• Vaisvanara pervades all names + forms of cosmos.
Vishwa Teijasa Pragya
1st 2nd 3rd
अ उ म
Vaisvarana – Pervades everything A U M
57
b) Ha vai Sarvan Kaman :

• If he meditates on one matra, gains limited world of earth again endowed with faith.

Prasno Upanishad :

If he meditates on one matra (measure) of it (A), then he, being enlightened by that, comes quickly to earth again. The rk
Devata leads him into the world of men immediately, and being endowed with austerity, celibacy and faith, there he
easily attains greatness. [Chapter V – Verse 3]

c) Sarvan kaman apnoti :

• Gains all objects of this world.

• Om = Cosmic being.

• Attains all, becomes Prime Minister, 1st lady.

d) Adhish Cha Bavati :

• Becomes prominent person.

58
Verse 10 :

He who is Taijasa, having for his sphere of activity in the dream-state, is “U” ( उ ) the second letter of Aum ; on account of
“Superiority” or on account of “being in between the two.” He who knows thus heightens to a superior knowledge and
becomes equal to all and finds no one in his line of descendants who is not a knower of Brahman. [Mantra 10]

Divitiya Pada – U-Kara :

a) Utkarsha :
• Little rise.
• Higher than Virat Purusha.
b) Ubayatvat :
• U – is in middle and higher.
• Hiranyagarbha – in between Ishvara and Virat.
Result :
c) Utkarsat iti Jnana Santatim :
• Becomes instrument in propagating knowledge.
• Has disciples.
d) Samanashcha bavati :
• Equanimous in all experiences.
59
e) Na Asya Brahmavit Kule Bhavati :
• No person ignorant in family.
• His presence purifies family.
Prasno Upanishad :

If he meditates on its second matra only, he becomes one with the Moon. He is led up by the Mantra Devata of the Yajur
Veda to the world of the Moon. Having enjoyed greatness there, he is guided back again. [Chapter V – Verse 4]

Verse 11 :

Prajna, whose sphere of activity is the deep-sleep state, is “M” ( म ), the third letter of Aum, because, it is both the
“Measure” and also “that wherein all become one.” One who knows this identity of Prajna and “M” (म ) is able to know
the real nature of the things and beings, and also come to realise as being the Self of all. [Mantra 11]

• 3rd pada – Pragya – Ishvara.

• Meditate on म – Enjoys pleasures in sleep.
a) Miteh :
• Measure of milkman.
• Something is there and comes out. 60
b) Sushipti :
• Measure for waker and dreamer to come out.
c) Apitih – Va :
• Ishvara in which everything dissolved and comes out.
d) Minoti Ha Va Sarvam Apitih Bavati :
• That person measures entire world. Becomes one with Ishvara, Omniscient, knows
everything. Do meditation of omkar throughout life.
Prasno Upanishad :

But if again he meditates on his highest Purusa with this syllable by all its three matras, he becomes united with the
bright Sun. As a snake is freed from its skin, so is he freed from all sins. He is led by the Sama hymns to the world of
Brahma, the Creator, and from Him – the mass of life – he beholds the supreme purusa residing in the heart. There are
the two following verses about it. [Chapter V – Verse 5]

e) Apitashehi Bavati :
• Becomes one with cause of the world – Ishvara.
f) Ya evam veda :
• One who knows.
61
Verse 12 :

That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all
blissful and nondual Aum, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his Self in the
Supreme Self – the individual in the Total. [Mantra 12]

a) Amatra :
• Silence – AUM – gone.
• Chaturtha pada.
b) Avyavaharyam :
• In silence – No AUM.
• In 4th Pada – na bahish Pragyam.
c) Shanti = Mounam – Person becomes silence.
• Sishya talks because he is ignorant – want to know, has doubts, questions.
Dakshinamurthy Stotram :

62
(Salutations to Sri Dakshinamurthy) Whose Exposition through Profound Silence is Awakening the
Knowledge of the Supreme Brahman in the Hearts of His Disciples; Who is Himself Youthful, but is Sitting
Surrounded by Old and Great Sages who are Devoted to Brahman, The Hands of the Supreme Spiritual
Teacher is Forming the Cin-Mudra (gesture of the Knowledge of Brahman) and Whose Appearance is Still
and Blissful, Who is Rejoicing in His Own Self which is reflected on His Blissful Face; Salutations to Sri
Dakshinamurthy. [Verse 1]

• Gurosthu mounam vyakyanam – by speech of silence, guru reveals nature of

Brahman.
• Brahman indicated not described.
• Turns minds attention… truth becomes clear… its me!!
• How I missed until now.
• How could I manage to remain ignorant.
• Chant Om – Experience…
• One who knows Amatra becomes one with the self.
d) Prapancho Upasamam :
• Where there is no Prapancha.
• Nothing to talk.
e) Omkara = Pranava Upasana
• That with help of which you meditate on attributeless absolute reality or Saguna
Brahman.
• Aspect with attribute is Ishta Devata.
63
 Support / Symbol / Om

Saguna Nirguna

Ishvara Brahman

Manifest Unmanifest
• Atma = Omkar.
• Omkar = Atma.
• Entire truth revealed – requires contemplation then clear.

64
Chatur Matra Omkara Vichara :
Analysis of Omkara :
• Arrive at Gold by resolving Bangle, chain, ring.
• Arrive at Awareness, silence, Conciousness by resolving A-kara to U-kara.
U-kara to Ma-kara
Ma-kara to A-matra – silence
• Discover Bangle, Chain, Ring – are Nama & Rupa – Substance is gold.
• Negate Pada by Padartha Nisheda.
• Negate Bangle, Chain, Ring object by Negating word Bangle, Chain, Ring.
Shankara’s Sentence :
• Avidana Avidya Nishedaha, tad Adhishtana Praptihi eva lakshyam.
A U M

Virat Hiranyagarba Ishvara In Saguna field

• Words – objects exist only in empherical field where attributes are there, time space
division is there.
• Once Name, Object, Time, Space, attributes gone, experientially feel blankness.
• What is left out?
65
 Buddist Vedantin
- Shunyam - To say nothing remains, you
- Void require witness of Nothing.
- Nothingness - Shunya Sakshi Chaitanyam is
called silence.
- In Vedanta silence means
awareness, Conciousness which
illumines absence of everything.
- Silence is Turiyam.

Phalam – Benefit :
• Whoever knows this can claim I am Turiyam Atma.
Karika – 3 Topics

(1) (2) (3)

Comparative Study Pada Sthana Trayam for

Omkara Dhyanam
Trayam Upasana

66
Topic 1 :
Comparative (Differences) study of 3 Identities :
• Ignorance about self as Turiyam, limitless.
• Error is misconception – taking oneself as limited.

Vishwa Teijasa Pragya Turiyam

- Identified with - Identified with - Associated with - Associated with
ignorance and ignorance and Ignorance only. None.
error. error.

Technical words

Ignorance Error

- Agrahanam - Anyatha Grahanam

- Kaaranam - Karyam
- Beejam - Ankuraha
- Nidra (Sprout, Plant, Tree).
- Svapna.
67
2nd Topic :
• Sthana Trayam for Upasana.
Vishwa Teijasa Pragya
Right eye Mind Hridayam
Bhoga Trayam :

Vishwa Teijasa Pragya

- Sthula Bhoga - Sukshma Bhoga - Ananda Bhoga
- Gross world experience. - Subtle world experience. - Experience of Ananda
in Sushupti.

• Topic 1 + 2 – Paraphrases Upanishad.

3rd Topic : Omkara Dhyanam

Pra Navaha Uttama Nama

Ideal, perfect, appropriate Name

• Om = Ideal name of Brahman.
a) Why Om – ideal name for Brahman?
• All other names will reveal Sagunam or Nirgunam aspect only. 68
b) Om – ideal name reveals Sagunam + Nirgunam.

Sound part of Om Silence between 2 Om’s

Reveals Sagunam Brahma Reveals Nirgunam Brahma

c)
Sagunam Brahman has
3 portions

Vishwa Hiranyagarbha Ishvara

A U M

d) Dhyanam :
Step 1 :
• Concentrate on sound part of Omkara.
• Visualise Virat, Hiranyagarbha, Ishvara.
• Sagunam Brahman = Aparam Brahman.
• Focus on Sound.

69
Step 2 :
• Shift attention from sound to intermediary silence and try to expand silence part.
• Chant OM – Meditate on Virat / Hiranyagarba / Ishavara – observe the silence –
chant OM.
• Learn to dwell on silence inbetween 2 Om’s.
• Reflect on teaching in silence.
• Amatra – Not Blankness but Chaitanyam, Conciousness, Awareness, Nirgunam.
• Absence of everything else other than me, who am aware of silence.
• I – silence – awareness am left behind. It is not an object, it is not attribute.
• It is Asanga, Nirguna, Antantaha, Anandaha.
• See all this as my Svarupam.
• Omkara Dhyanam becomes Svarupa Dhyanam.
• Svarupa Dhyanam gives Jnana Nishta which is Moksha, liberation.

70
 Chapter 2
Vaitatya Prakaranam

38 Verses

5 Topics

Verse 1 - 3 Verse 19 - 29 Verse 35 - 38

- Svapna Prapancha
- Misconceptions / - Sadhanas and Phalam.
Vaitatyam.
confusions regarding - Disciplines and
- Unreality of Dream
reality. benefit.
world.

Verse 4 - 18 Verse 30 - 34

- Jagrat Prapancha - Upasamhara

Vaitatyam. (Conclusion).
- Unreality of waker‘s - Pada Traya
universe. Mithyatvam
71
Introduction :
• Learn by implication extracted from Verse 7.

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor
that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is
it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind,
uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the
auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised.
[Mantra 7]

2 Words in 7th Mantra

Prapancho Upashamam Advaitam

- Chapter 2 Elaboration Chapter 3 Elaboration

- Unreality of world,
(Asatyam, Mithya, Anrutam,
Mrisha, Vaitatyam).
- Jagat Vaitatya Prakaranam.
72
 • Turiyam is free from the world. It is worldless. From point of Turiyam, Upanishad
negates world.
• What is the significance of Negation of the world?
• World is experientially there, apparently, seemingly there and not factually.
• Factually, world is unreal, nonexistent, absent which is called Prapancho
Upashamam.
• It means Pada Trayam Vaitatya Prakaranam.
• Negation of 3 pairs :

Vishwa Virat
Teijasa Hiranyagarbha
Pragya Ishvara

Topic 1 : Verse 1 – 3
• Svapna Prapancha Vaitatyam.
• Unreality of dream world.
• Unreal world appears as though real at time of experience.
• Dream world has capacity to have appearance as though real.

73
 3 Pramanams

Sruti Yukti Anubava

- Brihadaranyaka Upanishad - Dream objects don’t

- 90 Seconds dream
[Chapter 4 – Section 3] have space / time to
disappears.
- Svayam Jyoti Brahmana. exist.
- Dream world mental
projection really not there.
• Nontangible thoughts mistaken as tangible objects.
• Abstract thoughts mistaken as concrete objects.
Dakshinamurthy Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The
Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing
happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a
Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual
Expanse of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge
through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1] 74
Topic 2 : Verse 4 – 18
• Unreality of waking world not while in waking but from sleepers angle and dreamers
angle, turiyam angle. Not while perceiving the universe.
2 Reasons

Implied Direct

- Verse 5 + 6 - What is impermanent is

- Whatever is objectified is Mithya, has dependent
Mithya. existence.

The thoughtful person speaks of the sameness of the waking and dream states on account of the similarity of the diverse
objects perceived in these two states and on the well-known grounds already described. [II – K – 5]

That which is non-existent in the beginning and in the end, is necessarily so even in the present (i.e., in the middle).
Those (objects) are like illusions which are seen and yet they are regarded as though real. [II – K – 6]
75
Implied :
• Any object reveals its existence only depending on observer to prove its existence.
• Every object depends on the subject to prove its existence.
• Every object has dependent existence.
• World depends on observer.
2nd Reason : Direct
• Whatever is impermanent, has borrowed existence.
• Whatever has borrowed existence, has only dependent existence.
• Whatever has intrinsic, independent existence alone will be eternally existent.
• Yathu Atyantika vatu, Janma maranavatu, anitya tatu mithya.
Conclusion :
• Drishyatvat – Anityavatu, Jagrat prapancha mithya.
Refutation of 4 criterion
of reality

Utility Clarity Externality Objectivity

Utility :
• Wakers world has utility only in waking state not in dream hence not a criterion.
76
Clarity :
• Wakers world clear in waking.
• Dream world clear in dream and vague in waking.
• Hence not a criterion.
Externality :
• Dream world appears external in dream but internal after waking up.
• Hence not a criterion.
Objectivity :
• What is commonly available for all is real.
• Dream world commonly available for others when you are actually in dream.
• Hence not criterion.
• What is correct criterion for real and unreal?

Real Unreal
- Observer, Subject - Object, observed
- Eternal - Ephemeral

• If dream and waking world unreal, what is reality?

• Unreal can’t exist without substratum of reality.
• If everything observed is unreal, what is real?
77
• Reality is that which exists but not observed.
• Subject, object, Conciousness alone is the reality.

Everything observed - unreal

World Body Mind

Conciousness – observer of
everything - real

World Body Mind

• Awareness principle, Turiyam alone is Satyam.

• Upon that real Turiyam principle, unreal Jagrat, Svapna, Prapanchas are located,
based, supported.
• Anything unreal is born because of ignorance of reality.
• Turiya Agyanam is cause of Jagrat and Svapna Prapancha.
• Rope ignorance cause of Snake appearance.
• Ignorance of waker called sleep is cause of unreal dream.
• Ignorance of turiyam called Moola Avidya or Maya is cause of unreal waking.
78
 • Turiya ignorance is cause for Pada Trayam.

Turiyam Pada Trayam

Satyam Mithya

Topic 3 : Verse 19 - 29
• What are other misconceptions born because of Turiyam ignorance?
• Turiyam missed as reality and following taken as reality.

Real

Outside body Body Mind Energy Param Anu Truth

Scientist Gross Subtle Subtle Atom - Turiyam - Observer,

Matter Matter Matter Jadam Searcher of reality is
the reality.

• God the ultimate reality is I the subject but is initially presented as an object.
• God will be unreal if Drishyam, object, Vishnu in Vaikunta, father in heaven, Shiva in
Kailasha, all objects, Mithya.
79
Keno Upanishad :

What one cannot feel with the mind, but because of which they say that the mind feels… know That alone as Brahman
and not this, which people do worship here. [Chapter I – Verse 5]

4th Topic : Verse 30 – 34

Upasamhara (Conclusion) :
• I – observer am Turiyam – Satyam.
• What I experience is Mithya.
• What is Advantage of this knowledge?
• Mithya can’t affect Satyam.
• Observed universe can’t touch me the Turiyam.
• Therefore I am ever free from any problem created by universe.
• I – here is Turiyam, not Vishwa, Teijasa, Pragya.
• From wakers, dreamers, sleepers standpoint, world is real.
• From Turiyam standpoint alone, world unreal.
• I have right to say world is unreal only after claiming Turiyam I.
• I – Turiyam am ever free from Samsara.
• Once you negate the world, can’t use any word.
80
 • World Unreal, Mithya presented in 2 ways :
a) Unreal world w.r.t. Turiyam exists.
b) Real world w.r.t. Body mind does not exist.
5th Topic : Verse 35 - 38
Sadhanas and Phalam :
a) Sadhana Chatushtaya Sampanna :
• Phalam – enjoy freedom from attachment, fear, anger.
b) Vedanta Sravanam : Verse 35

By the great seers of old, who are without attachment, fear and anger, who are deeply read, and well established in the
truths of the Upanishad-s, this Self has been verily realised as totally devoid of all imaginations and also that It is free
from the illusions of the manifold world and that It is Eternally Non-dual. [II – K – 35]

c) Mananam
d) Ninidhyasanam : Verse 36

Therefore, having realised this Atman to be of such a nature, identify your mind with It (Non-duality). Having realised
fully the Non-dual Reality, thereafter move about in life as an inert, insentient thing! [II – K – 36]
81
e) Sanyasa Ashrama : Verse 37 (Optional)

The sage of Self-restraint should be above all praise and salutation, every prescribed rites… religious or otherwise. He
should have the Atman as his only support for his body and he must depend upon mere chances for his physical needs.
[II – K – 37]

Phalam : Verse 38

Having known the Truth, internally within the body as well as the same Truth externally in the outer world, he becomes
one with the Reality; and thereafter derives his pleasures from It and never does he deviate from Truth. [II – K – 38]

• By following 5 Sadhanas, Phalam – Verse 38, one is established in knowledge, I am

ever free, in and through all worldly transactions.
• Transacting or sitting quiet, I am never away from knowledge.

82
 Chapter 3
Advaita Prakaranam
Summary of Chapter 2 : (38 Verses)
• Mantra 7 – 2 words important.
• Prapancho Upashamam = Prapancha Vaitatyam – Unreality of Prapancha elaborated
in Chapter 2.
• Advaitam – elaborated in Chapter 3.
Prapancha description
4 ways (All Mithya)

6 factors Waker / Dreamer / Padam 1 + 2 =

3 Bodies + 3 Objects 3 Padas
Sleeper Karyam

- Vishwa – Virat - Gross Body – Gross Object. Prathama

Pada 3 = Karanam
- Teijasa – Hiranyagarbha - Subtle Body – Subtle Object. Dvithiya Tritiya
- Pragya - Ishvara - Causal Body – Causal Object.

Chapter 3 – Introduction :
• First 3 padas – Karanam and Karyam.
• 4th Pada :
Neither Karyam and Karanam.
Turiyam – alone is Satyam. 83
What is that Turiyam?
• Sa Atma Sa Vigneya.
• I am Satyam, Turiyam. What happens in Mithya Karya – Karana Prapancha will not
affect me Satyam. I am ever free from 3 Sharirams and their objects.
• Aham Nitya Mukta Turiyam Asmi.
• 3rd Chapter is Establishing Turiyam as Advaitam – Non-dual.
Summary :
3rd Chapter – Advaita Prakaranam : (48 Verses)
5 Topics

Verse 1 + 2 Verse 3 - 30 Verse 31 - 39 Verse 40 - 47 Verse 48

Upotgataha Srishti Nisheda Atma Jnanam Nidhidhyasanam Upasamhara

Introduction Ajati Vada - Self Knowledge - Assimilation of Conclusion

- Asparsha Yoga Teaching.
- Regulation of
thoughts.
- Re-orientation
of thinking. 84
Topic 1 : Introduction
• All duality is cause of Samsara, secular (Laukika) or Sacred (Veidica Rituals).
• All Upasanas involve deity, devotee duality.
• In Dvaitam, Duality, time, space objects, and Yama Dharma Raja is there.
• Time alone responsible for birth, growth, decay, disease, death.
• Dvaitam – generates Fear and Samsara.
• Advaitam – alone gives Moksha.
• Karyam and Karanam come under Dvaitam. Karyam in Unmanifest form is Karanam.
• Karanam appears like Advaitam.
• Sushupti / Nirvikalpaka Samadhi appear like Advaitam, but they are Dvaitam in
potential form.
What is Real Advaitam?
• It is beyond Karyam and Karanam.
Topic 2 : Verse 3 – 30
• Srishti Nisheda (Toughest topic of Vedanta)
• Brahman, Turiyam, Advaitam is beyond Karya – Karanam.
• Atma, Brahman, Turiyam is not a Karanam.
• No product (Karyam) has come out of Turiyam.
• Nothing born out of Turiyam is called Ajati Vada.
85
Negation of Creation :
Srishti

Logical Negation Scriptural Negation

Jiva Srishti Jagat Srishti Jiva Srishti Jagat Srishti

Pot space Svapna

Logical Negation of Jiva Srishti :

Pot Space Conciousness in body

- Seemingly Born. - Conciousness in Body called Jiva is
- Birth, death movement, plurality seemingly born.
belongs to pot. - Birth, Death, movement, plurality
- Pot space has no birth / death. belongs to body.
- Conciousness is eternal.

86
Logical Negation of Creation :
Dream World Waking World
- Appears real with time, space, objects, - Appears real in waking, tangible solid.
transactions. - On waking to turiyam higher order of
- Tangible in dream. Reality, waking world also appears
- On waking, realise it is all thoughts of unreal.
mind. - Wakers body standpoint, real.
- Dream body standpoint, real.
Scriptural Negation of Jiva Srishti :
• Scriptures reveal Jivatma – Paramatma by Tat Tvam Asi, Aham Brahma Asmi, Ayam
Atma Brahma, Pragyanam Brahma.
• Paramatma never born. Jiva identical with Paramatma. Never born.
• Eternal Jiva can never be created. Always is.
Scriptural negation of Jagat Srishti :
Katho Upanishad :

By mind alone could this (Brahman) be obtained (realised) ; then there is no difference here at all. He, who sees any
difference here, goes from death to death. [II – I – 11]

• No plurality in front of you. 87

Kaivalya Upanishad :

For me there is neither Earth nor Water nor Fire, nor Air, nor Ether. Thus realising the nature of the Paramatman… the
one who is in the cavity of the heart, who is without parts, without a second, the Witness of all, beyond both existence
and non-existence, one attains the very nature of the Paramatman. [Verse 23 & 24]

• Universe not born, but how I am seeing it?

• Svapna not born – we see by erroneous perception.
• Dream world and waking world both are Mayikam.
Purusha Sukhtam :

The Lord of the universe, lives inside the universe, and without being born, appears in many forms, and only the wise
realize his real form, and those who know the Vedas, like to do the job of Savants like Mareechi. [Chapter 2 - Verse 3]

• World not born. Appears to be born. It is Maya, Mithya from Turiyam standpoint. 88
What is absolute reality?

• Neither Waker, Dreamer, Sleeper but Turiyam.

• Gaudapada negates Jiva and Jagat Srishti and concludes that they are appearances,
Mithya.

• Since there is no Karya Prapancha, Turiyam not Karanam.

What is Turiyam?

• Karya – Karana Vilakshanam.

• Toughest part of Vedanta Darshanam.

3rd topic :

Verse 31 – 39 : Atma Jnanam

• Mind alone creates duality and is responsible for Samsara.

• Moksha requires tackling of mind.

• Mind = Cause of Samsara.

• Amani bava – Mano Nashaha is the solution. 89

What is Mano Nashaha?
Mano Nashaha / Amani Bavaha

- Destruction of Problematic, - Understanding mind as Mithya.

burdensome, ignorant mind. - Mano Mithyatva Nishchaya.
- Mano Baram - Once understood, as good as no
- How to do it? mind.
- Replace it with wise mind,
enlightened mind.
- Destroy ignorant mind.

• Both destruction of ignorant mind and Mithyatva Nishchaya possible only by one
method – “by Satya Atma Jnanam.
Example :
Rope Snake :
• Understood as Mithya by understanding Adhishtana rope.
Dream :
• Understood as Mithya by understanding Adhishtana Waker.
Waking - Mind :
• Understood as Mithya by knowing Turiya Atma Jnanam (Technical).
• Only means for Amani Bava / Moksha is Mithyatva Nishchayam (False Appearance). 90
Example :

• Mind like paper tiger – can’t touch me, turiyam.

• 2 Names of Atma Jnanam in this chapter.

o Atma Satyantika bodhaha.

o Asparsha yoga.

• Relation free Atma / Asanga Atma Jnanam.

Why Atma is relationless?

• Relationship requires duality.

• In Advaita Atma, no duality, no relationship, freedom from all relationship.

• Security is in myself not in House, Husband, Wife, Father, Mother, Guru, Ishvara… all
of them insecure in themselves.

• Discovering security in yourself is Atma Jnanam.

91
4th Topic : Nidhidhyasanam – Verse 40 – 47
• Who is Adhikari for Assimilation of Atma Jnanam?

Mandah Madhyama Uttama

- Does not have - Has medium Sadhana - Has high grade
Sadhana Chatushtaya Chatushtaya Sampatti. Sadhana Chatushtaya
Sampatti. - Receives Jnanam, Sampatti.
- Limited qualification understands. - Gets Jnanam, and
- No Jnana Phalam. - No Jnana Phalam, no Jnana Phalam.
internalisation. - Muktaha.
- Takes to
Nidhidhyasanam.
- Dwells upon teaching.

Formal method of Nidhidhyasanam :

• Samadhi Abhyasa – Vedantic meditation.
• Ashtanga yoga – technique.
• Drop all activities in quiet place, withdraw Jnana and Karma indriyas, dwell in any
part of teaching is Samadhi Abhyasa.
• Dwell on Aham Shudho Asmi, Mukto Asmi, Asango Asmi, Nityo Asmi.
• Depending on which Samsara is bothering you, you can choose topic.
92
• Fear of death – Aham Amruta Svarupam Asmi.

• Withdrawing from everything and dwelling will get Jnanam well registered in mind.

• Jnanam converted into Jnana Nishta.

• Teaching then available during transactions.

• Conversion of shock from “what” – to “so what”.

Obstacles in Meditation

Laya Vikshepa Kashaya Rasa Svadaha

Sleep Restlessness of Mind Dullness of Mind Tendency to

experience temporary
pleasure in meditation

• Jnana Nishta + Jeevan Mukti are Phalam for Nidhidhyasanam.

93
5th Topic : Upasamhara – conclusion
Verse 48 :

No Jiva – the ego-centric separative creatures – is ever born. There does not exist any cause (which can produce them as
its effect). This (Brahman) is that highest Truth where nothing is ever born. [III – K – 48]

• Turiya Atma I – alone is highest reality, Uttamam Satyam, Paramartika Satyam.

• All experienced is Pratibhasika or Vyavaharika Mithya, false.
• In I Turiya Satyam, Mithya Prapancha appears and disappears.
• Jiva also appears and disappears.
• Turiya Satyam, Jagan Mithya, Aham Turiyam Eva Na Paraha.

94
 Chapter 4
Alatashanti Prakaranam
Revision Chapter 1 – 3 :
• Chapter 1 : Agama Prakaranam – Agama Means Veda – 12 Mantras analysed.
• Chapter 2 : Vaitatya – Unreality of world.
• Chapter 3 : Advaita – Nondual Turiyam – is the ultimate truth.
• Aham (Observer) Satyam. Jagan (Observed) Mithya.

Observer I – Turiyam Objective Universe – observed World –

Jagat
- Pure Conciousness, Turiyam. - Lower order of reality.
- Absolute, higher order or reality. - Not nonexistent.
- Satyam, real. - but experiencable.
- Focus of Advaita Prakaranam – - Focus of Chapter 2 – Vaitatya
Chapter 3. Prakaranam.
- I – not Body, Mind, thought. - Mithyatvatvam of Jagat.
- Different from them. - God as observed object in Time, Space,
- God as observer Conciousness Satyam. Subject to arrival and departure is
- Taittriya Upanishad : Mithya.
Yo veda nihitam guhayam… [II – I – 1]
- Aham Satyam – highlighted in Advaita
Prakaranam.
95
Taittriya Upanishad :

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited : Brahman is
the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent akasa,
realises all his desires along with omniscient Brahman. [II – I – 1]

2 Main corollaries :
a) We don’t count Mithya along with Satyam.
• Not 2 Satyams.
• Not 2 Mithyas.
• Not 1 Mithya + 1 Satyam (can’t add dream earnings to waking).
• Drishya Prapancha observed universe can’t be counted with I – the observer.
• Hence Nondual, Ekam.
• I the observer am the ultimate reality, Advaitam (Chapter 3), Nondual without a
second.
b) Teaching liberates us – Moksha Phalam :
• Satyam can’t be affected by Mithya.
• Unreal, less real, can’t taint pollute ultimate reality. 96
Example :
• Movie events can’t affect screen.
• Dream events can’t affect wakers world.
• Observed waker events can’t affect me the Turiyam.
Can the world affect Me?

Me

Physical Body Seer / Observer / Turiyam

- Yes world can affect - World can’t affect.

body. - Sthula, Sukshma, Karana
- Temperature affects me. Vyatiriktaha.
- Na Antap pragyam….
Gita :
- Ached yoyam… [2 – 24]

Gita :
This Self cannot be cut, nor burnt, nor moistened, nor
dried up. It is eternal, all-pervading, stable, immovable
and ancient. [Chapter 2 – Verse 24]
97
• Discovery of Asangatvam – My unaffected nature I understand. This knowledge
liberates me.

• I need not be concerned, obsessed with events in the universe.

• Care for the world.

• Be aware of choiceless situations / events and know I am unaffected by them.

• This knowledge gives me freedom, Jeevan Mukti.

• Example : Light up one candle, gain knowledge, instead of constantly complaining

about darkness, or complaining about the world.

• Total events beyond control of one individual body.

• Having Sakshi Bava helps me avoid overwhelming emotional reactions which is called
Moksha or Jeevan Mukti.

• Essence of teaching of Chapter 1 – 2 – 3 Aham Satyam – Jagan Mithya.

98
 Chapter 4
Purpose :
a) Negates other systems – Dvaitam, Visishta Advaitam, which are temporary solutions – like
going to Svarga.
b) Reinforce Advaitam :
5 Topics – 100 Verses

Verse 1 - 10 Verse 11 - 27 Verse 28 - 54 Verse 55 - 90 Verse 91 - 100

- Upothgata - Spiritual - Conclusion

- Negation - Reinforcement
- Introduction disciplines
of Dualistic of Vedantic
required to gain
philosophy. teaching.
knowledge.

Topic 1 : Verse 1 – 10
Introduction :
a) Prostration to Aadhi Guru – Narayana.
b) Asparsha Yoga – teaching where I understand I – the turiyam am not affected by the world.
• Asanga Atma Jnanam, Advaita Darshanam.

99
c) Glory of Teaching :
• Avivadhaha Darshanam – Beyond Debate.
• No Argument with any system.
• Advaita does not propound any theory of creation.

There is neither dissolution, nor birth; neither anyone in bondage, nor any aspirant for wisdom; neither can there be
anyone who hankers after liberation, nor any liberated as such. This alone is the Supreme Truth. [2 - K - 32]

What is creation?
• Confusion, ignorance.
2nd topic : Verse 11 - 27
Negation of 3 Systems

Sankhya Dvaitam Baudha

Sankhya :
• Prakrti – matter cause of creation.

100
Sruti Negation : Taittriya Upanishad : Sruti Virodha

To him (Bhrgu) he (Varuna) again said : “that from which these beings are born; that by which, having been born, thee
beings live and continue to exist; and that into which, when departing, they all enter; that seekest thou to know. That is
Brahman”. He, (Bhrgu) performed penance; and after having done penance….. [III – I – 3]

• Brahman is Karanam not prakrti.

Anubava Virodha :
• Prakrti as beginningless cause is Anubava Virodha.
• Beginningless cause never experienced.
• Any cause endowed with beginning itself becomes effect.
• Tree born of seed. Seed born of tree.
• Seed & tree has beginning.
• Child born out of parent. Parents have beginning.
Yukti Virodha :
• Prakrti as beginningless cause is Yukti virodha.
• Any cause subject to change, modification (6 modifications – Asti, Jayate, Vardate,
Viparinamate, Apakshiyate, Vinashyati).
• Subject to change means, has beginning. 101
Dvaita Darshanam :
• Sruti Virodha – all Mahavakyams talk about Advaitam.
Yukti Virodha :
• Dvaita Darshanam based on Karma Phalam. Punya Papam as cause of Shariram.
• 1st Karma / 1st Shariram can’t explain.
• Each cause of other – has mutual dependent defect.
• What does not have beginning, does not have end – Anirmoksha Prasanga Dosha –
Moksha impossible, Shastras useless.
Baudha Darshanam :
• Yogachara Buddhism, Kshanika Vigyana Vada.
• Close to Advaita – Jagat – Mithya, Conciousness – Drk, Observer, Satyam.
• Mistake :
o Conciousness is only momentary.
o Conciousness flow is Satyam.
• Observer :
o Not eternal Conciousness.
o Flow of momentary Conciousness.
o Conciousness exists and dies.

102
Gaudapada :
• Who is talking, aware of flow.
• Require permanent Nitya Sakshi Chaitanyam which alone is Satyam.
Correct Understanding :
• Who am I?
• Nitya Vigyanam I am.
3rd Topic : Verse 28 – 54
Vedantic Teaching Summary : Main Teaching
• Aham – Turiyam Satyam
• Jagat – Mithya.
Jagat – 3 Pairs

Vishwa – Waker Teijasa – Dreamer Pragya – Sleeper

+ + +
Gross – Sthula Subtle – Sukshma Causal – Karana
Prapancha Prapancha Prapancha
• I = Vishwa / Teijasa / Pragya – Vilakshana turiyam, Nitya Chaitanyam alone am
Satyam.
• World unreal only from Turiyam standpoint.
• With reference to Body, never say world is unreal. 103
 Is Dream Real / Unreal

w.r.t. Dream Body w.r.t. Waker Body

Real Unreal

Wakers – World – Real / Unreal

Sharira Drishtya Turiya Chaitanyam Drishtya

Real Unreal
Example :
Alatashanti – Fire Brand Turiyam Chaitanyam
Karanam Karyam Karanam Karyam
- Firebrand - Pattern - Ekatvam - Patterns of
- Ekam - Anekam - Satyam Conciousness.
- Nondual - No Reality of their - Svayam Prakasham - No matter at all
- Satyam own. - Eternal - Anekam
- Svayam Prakasham - Mithya - Doesn’t exist separate
- Light depends on from observer
fire brand. Conciousness.
- Mithya
• Through this example prove Jagat Mithya
104
4th Topic : Sadhanas
Verse 55 – 90 :
Primary Sadhana :
• Discover my higher Turiyam Svarupam, beyond time and space.
• Conciousness, Turiyam alone beyond Desha – Kala (not Body, Mind, World).
• Turiyam comes down to Vishwa, Teijasa levels and experiences Desha, Kala, Shariram,
Jagat.
• As long as I don’t know Turiyam, I will have problems caused by Desha, Kala, old age,
disease, death, insecurity.
• Security comes by knowing Turiyam beyond Desha / Kala. Knowledge alone gives
Freedom, Moksha.
Secondary Sadhana :
• Sadhana Chatushtaya Sampatti – Verse 90

The four things to be known in the very beginning are : (1) the things to be avoided, (2) the object to be realised, (3)
things to be attained or accepted and (4) thoughts to be rendered ineffective. Among these four all the rest excepting
what is to be realised (i.e., Brahman), exist only as imaginations. [IV – K – 90]

• Past regrets, future – Anxieties, present frustrations, agitations persecute us in time.

105
5th Topic : Conclusion – Verse 91 – 100
What you seek in life?
• Security, Poornatvam (Fulfillment), Shanti (Peace), Ananda (Happiness).
• None is in the world outside.
• Its my Svarupam, I should claim Turiyam as my nature and be free.
Verse 100 :

Having realised that state of Supreme Reality which is extremely difficult to be grasped in its profound nature – unborn,
ever-the-same, pure (all-knowledge) and free-from-plurality-we salute it as best as we can. [IV – K – 100]

• Offers Namaskara to Turiyam his higher nature.

• Namaskara not physical but in the form of Jnanam-knowledge.

106
Verse 1 :

Harih Aum. Aum, the word, is all this. A clear explanation of it is (the following) : All that is past, present and future,
verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum. [Mantra 1]

Verse 2 :

All this is verily Brahman. This Atman is Brahman. This Atman has four quarters (parts). [Mantra 2]

Verse 3 :

The first quarter (Pada) is Vaisvanara whose sphere of activity is the waking state, who is conscious of the external world
of objects, who has seven limbs and nineteen mouths, and who enjoys the gross objects of the world. [Mantra 3] 107
Verse 4 :

The second quarter (Pada) is Taijasa whose sphere of activity is the dream-state, who is conscious of the internal world
of objects, who has seven limbs and nineteen mouths and who enjoys the subtle objects of the mental world. [Mantra 4]

Verse 5 :

That is the state of deep-sleep wherein the sleeper does not desire any objects, nor does he see any dream. The third
quarter (Pada) is the Prajna whose sphere is deep-sleep, in whom all (experiences) become unified or undifferentiated,
who is verily a homogeneous mass of Consciousness entire, who is full of bliss, who is indeed an enjoyer of bliss and who
is the very gateway for the projection of consciousness into the other two planes of consciousness – the dream and the
waking. [Mantra 5]

108
Verse 6 :

This is the Lord of all, this is the Knower of all, this is the inner Controller, this is the Source of all. And, this is that from
which all things originate and in which they finally dissolve themselves. [Mantra 6]

Verse 7 :

It is not that which is conscious of the internal subjective world, nor that which is conscious of the external world, nor
that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is
it unconsciousness. It is unseen by any sense-organ, beyond empirical dealings, incomprehensible by the mind,
uninferable, unthinkable, indescribable, essentially by of the Self alone, negation of all phenomena, the peaceful, the
auspicious and the nondual. This is what is considered as the Fourth (Turiya). This is the Atman and this is to be realised.
[Mantra 7]
109
Verse 8 :

The same Atman is again Aum from the point of view of the syllables. The Aum with parts is viewed from the stand-point
of its sounds or letters. The quarters are the letters (morae) and the letters are the quarters. The letters here are A, U
and M. [Mantra 8]

Verse 9 :

He who is Vaisvanara having for his sphere of activity the waking-state is “A” (अ), the first letter of Aum, on account of its
“all pervasiveness” or on account of “being the first” – these two are the common features in both. One who knows thus
surely attains the fulfillment of all his desires and becomes the first or the foremost among all. [Mantra 9]

110
Verse 10 :

He who is Taijasa, having for his sphere of activity in the dream-state, is “U” ( उ ) the second letter of Aum ; on account of
“Superiority” or on account of “being in between the two.” He who knows thus heightens to a superior knowledge and
becomes equal to all and finds no one in his line of descendants who is not a knower of Brahman. [Mantra 10]

Verse 11 :

Prajna, whose sphere of activity is the deep-sleep state, is “M” ( म ), the third letter of Aum, because, it is both the
“Measure” and also “that wherein all become one.” One who knows this identity of Prajna and “M” (म ) is able to know
the real nature of the things and beings, and also come to realise as being the Self of all. [Mantra 11]

111
Verse 12 :

That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all
blissful and nondual Aum, is the fourth, and verily it is the same as the Atman. He, who knows this, merges his Self in the
Supreme Self – the individual in the Total. [Mantra 12]

112
 OM NA TATRA SURYO BHATI, NA CANDRA TARAKAM,
NEMA VIDYUTO BHANTI KUTO YAM AGNIH;
TAM-EVA BHANTAM ANUBHATI SARVAM,

TASYA BHASA, SARVAM IDAM VIBHATI.

The Sun does not shine there, nor does the moon, nor do the
stars, nor the lightnings shine and much lies this fire. When
He shines, everything shines after him; by His light, all these
shine.
Kathopanishad [verse 15, section 2.5]; Mundokopanishad [verse 10, section 2.2]
 BRAHMARPANAM BRAHMA HAVIR
BRAHMAGNAU BRAHMANA HUTAM
BRAHMAIVA TENA GANTAVYAM
BRAHMA-KARMA-SAMADHINA

Brahman is the oblation; Brahman is the clarified butter, and

so on, constituting the offerings; by Brahman is the oblation
poured into the fire of Brahman; Brahman verily, shall be
reached by him who always sees Brahman in all actions.

Bhagavad Gita [Chapter 4 – Verse 24]