Mandukyopanishat

॥ माण्डूक्योपनिशत्॥

|| māṇḍūkyopaniśat ||
॥ మాణ్డూక్యోపనిషత్ ॥

The one that is All Pervading
సర్వత్ర  ఉన్నటువంటి 

Guide to Sanskrit Pronunciation

Vowels
	अ	आ	इ	ई	उ	ऊ
	a	ā	i	ī	u	ū
	ऋ	ॠ	ऌ	ॡ	ए	ऐ
	ṛ	ṝ	ḷ	ḹ	e	ai
	ओ	औ	अं	अः
	o	au	aṁ	aḥ
Consonants
Gutturals/Velar		क	ख	ग	घ	ङ
		ka	kha	ga	gha	ṅa
Palatals		च	छ	ज	झ	ञ
		ca	cha	ja	jha	ña
Cerebrals/Retroflex		ट	ठ	ड	ढ	ण
		ṭa	ṭha	ḍa	ḍha	ṇa
Dentals		त	थ	द	ध	न
		ta	tha	da	dha	na
Labials		प	फ	ब	भ	म
		pa	pha	ba	bha	ma
Semi-vowels/ Approximants		य	र	ल	व
		ya	ra	la	va
Sibilants/Hissing sounds		श	ष	स
		śa	ṣa	sa
Aspirate/ Glottal		ह
		ha
		क्ष	ज्ञ	ॐ	ऽ
		kṣa	jña	om	'

Invocation

गुरुर्ब्रह्मा गुरुर्विष्णुः
गुरुर्देवो महेश्वरः
गुरुःसाक्षात् परब्रह्म
तस्मै श्रीगुरवे नमः

గురుర్బ్రహ్మా గురుర్విష్ణుః
గురుర్దేవో మహేశ్వరః
గురుఃసాక్షాత్ పరబ్రహ్మ
తస్మై శ్రీగురవే నమః

gururbrahmā gururviṣṇuḥ
gururdevo maheśvaraḥ
guruḥsākṣāt parabrahma
tasmai śrīgurave namaḥ

I bow to that One who is present in the creation, sustenance and dissolution of this entire creation and who dispels the darkness of ignorance with in me and lead me to that ever-effulgent light of wisdom.

ब्रह्मानन्दं परमसुखदं केवलं ज्ञाना मूर्तिं
द्वन्द्वातीतं गगनसदृशं तत्वमस्यादिलक्ष्यं।
एकं नित्यं विमलं अचलं सर्वधीसाक्षीभूतं
भावातीतं त्रिगुणरहितं सद्गुरुम् तं नमामि॥

బ్రహ్మానన్దం పరమసుఖదం కేవలం జ్ఞానా మూర్తిం
ద్వన్ద్వాతీతం గగనసదృశం తత్వమస్యాదిలక్ష్యం।
ఏకం నిత్యం విమలం అచలం సర్వధీసాక్షీభూతం
భావాతీతం త్రిగుణరహితం సద్గురుం తం నమామి॥

brahmānandaṁ paramasukhadaṁ kevalaṁ jñānā mūrtiṁ
dvandvātītaṁ gaganasadṛśaṁ tatvamasyādilakṣyaṁ|
ekaṁ nityaṁ vimalaṁ acalaṁ sarvadhīsākṣībhūtaṁ
bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ namāmi||

My salutations to that One, who is the dispeller of darkness who is anchored in Truth, who is always in the bliss state, peaceful, who is an embodiment of wisdom, who is beyond the duality, who is like the sky with Nothingness, vast and protective, who is always in the state of tat-tvam-asi (I am That) and having the goal of the same state for others, who is one, everlasting, ever existing, who is without impurities and who is always in stillness, who is the witness of everything happening around in the cosmos, who is beyond all emotions and thoughts, who is beyond the trigunas (sattva, rajas and tamas).

शान्ति मन्त्र

śānti mantra

ॐ भद्रं कर्णेभिः शृणुयाम देवाः।

भद्रं पश्येमाक्षभिर्यजत्राः।

स्थिरैरङ्गैस्तुष्टुवागँसस्तनूभिः।

व्यशेम देवहितं यदायुः।

स्वस्ति न इन्द्रो वृद्धश्रवाः।

स्वस्ति नः पूषा विश्ववेदाः।

स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः।

स्वस्ति नो बृहस्पतिर्दधातु॥

ॐ शान्तिः शान्तिः शान्तिः॥

ఓం భద్రం కర్ణేభిః శృణుయామ దేవాః।
భద్రం పశ్యేమాక్షభిర్యజత్రాః।
స్థిరైరఙ్గైస్తుష్టువాగఁసస్తనూభిః।
వ్యశేమ దేవహితం యదాయుః।
స్వస్తి న ఇన్ద్రో వృద్ధశ్రవాః।
స్వస్తి నః పూషా విశ్వవేదాః।
స్వస్తి నస్తార్క్ష్యో అరిష్టనేమిః।
స్వస్తి నో బృహస్పతిర్దధాతు॥
ఓం శాన్తిః శాన్తిః శాన్తిః॥

om bhadraṁ karṇebhiḥ śṛṇuyāma devāḥ |

bhadraṁ paśyemākṣabhiryajatrāḥ |

sthirairaṅgaistuṣṭuvāgaँ sastanūbhiḥ |

vyaśema devahitaṁ yadāayuḥ |

svasti na indro vṛddhaśravāḥ |

svasti naḥ pūṣā viśvavedāḥ |

svasti nastārkṣyo ariṣṭanemiḥ |

svasti no bṛhaspatirdadhātu ||
om śāntiḥ śāntiḥ śāntiḥ ||

Om, May we hear Auspicious with our ears, Oh Gods

May we see Auspicious With our eyes, Oh holy ones worthy of Worship

May we live a life of satisfaction with strong organs and Healthy body

May we Praise the Lord during the life span given to us by the (Demi) Gods

May God Indra of Great fame bless us

May the Omniscient Pūṣā bless us

May the Protector Garuda bless us
May Lord Brihaspati protect us

Om, Peace, Peace, Peace

Introduction

I bow to the divinity in all the readers.

Why this Introduction?

I want to inform the readers through this introduction why another commentary is being written, when already there are so many commentaries on Māṇḍukyopaniṣat.

This is being written mainly to look at different aspects that others have not touched or talked or written till now. There are many commentaries written on Māṇḍukyopaniṣat, mainly that of by Swami Nikhilananda from Sri Ramakrishna Ashrama, Mysore in 1949 (which is an extensive treatise on Sri Gaudapādachārya's kārika); by Swami Sharvananda from Sri Ramakrishna Math, Mylapore, Chennai in 1920; and by Swami Krishnananda from Sivananda's Ashram, Rishikesh.

This commentary is based upon Sri Gaudapādachārya's kārika and meditation born intuition. The main aim is to keep it a concise and not very comprehensive as Sri Gaudapādachārya's kārika so that today’s busy reader can read it.

Upanishad comes from two words upa + nishad. Upa meaning near and nishad meaning sitting in stillness. The Upanishads can be comprehended only when we sit nearer to our true self in stillness which means we will be able to experience the Truth to which the pointers of the Upanishadic verses are pointing, only when we interiorize into our Self and sit in stillness.

The importance of Māṇḍukyopaniṣat is emphasised in मुक्तिकोपनिषत् muktikopaniṣat by Sri Rama (श्री राम śrī rāma) to Hanuman (हनुमान् hanumān). In verse 26 of मुक्तिकोपनिषत् muktikopaniṣat Sri Rama says:

इयं कैवल्यमुक्तिस्तु केनोपायेन सिद्ध्यति ।
माण्डूक्यमेकमेवालं मुमुक्षूणां विमुक्तये ॥

ఇయం కైవల్యముక్తిస్తు కేనోపాయేన సిద్ధ్యతి ।
మాణ్డూక్యమేకమేవాలం ముముక్షూణాం విముక్తయే ॥

iyaṁ kaivalyamuktistu kenopāyena siddhyati |
māṇḍūkyamekamevālaṁ mumukṣūṇāṁ vimuktaye ||

Know this that by any other means the liberation is not attained. The only means by which the final emancipation is attained is through Māṇḍukyopaniṣat alone, which is enough for the salvation for all aspirants.

Manduka मण्डूक means frog in Sanskrit.

Figure-1 Frog

What is the spiritual significance of frog in spirituality? Frog can live on three planes - on ground, in water and it can also hop in air. But whenever we see a frog, it looks as if it is pondering on something eternal. How does this correlate to us? We all live in three states of existence:

• jāgrat जाग्रत् or the waking state
• svapna स्वप्न or the dream state
• suṣupti सुषुप्ति or the deep sleep state

99.9999999% of the human beings live in the above three states and exist in them repeatedly. This is what we call as life and living, but in reality this is the illusory life (see Figure 2). Even though we live in all the three states, we should always be pondering on that eternal One!

Figure-2 Illusory Life

There are very few individuals (may be 1 in a million) who try to overcome and look beyond these three states and among those 1 in a million, only 1 in a million will really understand and experience the fourth state that is beyond these three states and that fourth state is called as Turiya. And, among those who experience the state of Turiya, 1 in a million stay in that state. Hence, the odds for success are very less and that should not demotivate us. Because, experiencing and staying in that state of Turiya is inevitable, whether we do it in one life time or in a million lives.

Most importantly the state of Turiya is not a state that we need to seek. It is state in which we are ever existing. What we need to do is to realize that ever-existing state by going beyond the 3-illusory wakefulness, dream and deep sleep states of existence. The individual who experiences a glimpse of awakening of the Turiya will comprehend this state and will make every attempt to be present in that state. That individual will renounce all fruits of action. Because, anticipation towards any fruits of action will only create bondage and will not give freedom to go beyond the three states (see Figure 3).

Figure-3 Illusory Life with Turiya Underlying

The one who can surmount all the three states and gets awakened completely will be in the Turiya state and that individual is considered to be a liberated / enlightened one (see Figure-4 and Figure-5).

Figure-4 The Awakening Life

Figure-5 The Awakened Life

The reader who might be a seeker/non-seeker or an aspirant/non-aspirant should get doubts like:

• Why this whole thing (the creation, sustenance and dissolution) is happening?
• How should I accept that what we call, see and perceive the real life as an illusory life?
• How the whole manifestation of this cosmos or the gross world had happened or it has come into existence? and,
• Why should I consider it as non-reality or illusory appearance?

The śārīrakopaniṣat शारीरकोपनिषत् from kṛṣṇa yajurveda कृष्ण यजुर्वेद will give us the answers for creation of the manifested cosmos. Now comes the question, why should one read and understand the śārīrakopaniṣat? Because physically what we have in front of us as a collection of huge memory is our body. We are carrying it as a huge resource of information. If we can understand this, then we can transcend this and go beyond. Without knowing the manifestation of this physical body and the reason behind its manifestation, it becomes next to impossible to understand the māṇḍūkyopaniśat. Hence, as a pre-read the details of śārīrakopaniṣat are provided first. The pre-read not only gives a direction to the readers' thought process, it also provides a clarity to the thought process and the logical mind and acts as a framework upon which one can build the comprehension of the māṇḍūkyopaniśat.

॥अथ शारीरकोपनिषत्॥
||అథ శారీరకోపనిషత్ ||

॥atha śārīrakopaniṣat॥

ॐ अथातः पृथिव्यादिमहाभूतानां समवायं शरीरम् यत्कठिनं सा पृथिवी यद्द्रवं तदापो यदुष्णं तत्तेजो यत्संचरति स वायुर्यत्सुषिरं तदाकाशम् श्रोत्रादीनि ज्ञानेन्द्रियाणि । श्रोत्रमाकाशे वायौ त्वगग्नौ चक्षुरप्सु जिह्वा पृथिव्यां घ्राणमिति ।
एवमिन्द्रियाणां यथाक्रमेण शब्दस्पर्शरूपरसगन्धाश्चैते
विषयाः पृथिव्यादिमहाभूतेषु क्रमेणोत्पन्नाः ।

ఓం అథాతః పృథివ్యాదిమహాభూతానాం సమవాయం శరీరమ్ యత్కఠినం సా పృథివీ యద్ద్రవం తదాపో యదుష్ణం తత్తేజో యత్సంచరతి స వాయుర్యత్సుషిరం తదాకాశమ్ శ్రోత్రాదీని జ్ఞానేన్ద్రియాణి । శ్రోత్రమాకాశే వాయౌ త్వగగ్నౌ చక్షురప్సు జిహ్వా పృథివ్యాం ఘ్రాణమితి ।
ఏవమిన్ద్రియాణాం యథాక్రమేణ శబ్దస్పర్శరూపరసగన్ధాశ్చైతే
విషయాః పృథివ్యాదిమహాభూతేషు క్రమేణోత్పన్నాః ।

om athātaḥ pṛthivyādimahābhūtānāṁ samavāyaṁ śarīram |
yatkaṭhinaṁ sā pṛthivī yaddravaṁ tadāpo yaduṣṇaṁ tattejo yatsaṁcarati sa vāyuryatsuṣiraṁ tadākāśam
śrotrādīni jñānendriyāṇi | śrotramākāśe vāyau tvagagnau cakṣurapsu jihvā pṛthivyāṁ ghrāṇamiti |
evamindriyāṇāṁ yathākrameṇa śabdasparśarūparasagandhāścaite
viṣayāḥ pṛthivyādimahābhūteṣu krameṇotpannāḥ |

The earth and all the celestial beings are combination of various elements. The earth element is hard and gross, the water element is like fluid, the fire element is like heat, light or radiation, the vāyu or air element permeates, and the ākāśa/ether element spreads and pervades all over into the sky/Universe. 

The five subtle elements of nature or abstract qualities of matter (pancha tanmātra पञ्च तन्मात्र) śabda or sound from ākāśa or ether; sparśa (sense of touch) from vāyu or air; rūpa or form from agni or fire; rasa or taste from jalam or water and gandha or smell from prithvi or earth. All these have been created in the order of śabda, sparśa, rūpa, rasa, and gandha and all these have evolved to form this gross creation.

वाक्पाणिपादपायूपस्थाख्यानि कर्मेन्द्रियाणि ।
तेषां क्रमेण वचनादानगमनविसर्गानन्दश्चैते विषयाः ।

వాక్పాణిపాదపాయూపస్థాఖ్యాని కర్మేన్ద్రియాణి ।
తేషాం క్రమేణ వచనాదానగమనవిసర్గానన్దశ్చైతే విషయాః ।

vākpāṇipādapāyūpasthākhyāni karmendriyāṇi |
teṣāṁ krameṇa vacanādānagamanavisargānandaścaite viṣayāḥ
pṛthivyādimahābhūteṣu krameṇotpanāḥ |

From this the five organs of action and five organs of perception have evolved. The five Organs of Action or pancha Karmendriyas कर्मेन्द्रिय are Hands, Legs, Vocal apparatus, Urino-genital organs, and Anus.

मनोबुद्धिरहङ्कारश्चित्तमत्यन्तःकरणचतुष्टयम् ।
तेषां क्रमेण सङ्कल्पविकल्पाध्यवसायाभिमानावधारणास्वरूपश्चैते विषयाः ।

మనోబుద్ధిరహఙ్కారశ్చిత్తమత్యన్తఃకరణచతుష్టయమ్ ।
తేషాం క్రమేణ సఙ్కల్పవికల్పాధ్యవసాయాభిమానావధారణాస్వరూపశ్చైతే విషయాః ।

manobuddhirahaṅkāraścittamatyantaḥkaraṇacatuṣṭayam |
teṣāṁ krameṇa saṅkalpavikalpādhyavasāyābhimānāvadhāraṇāsvarūpaścaite viṣayāḥ |

All the above have evolved from the willingness and the non-willingness from that of the four internals or the inner conscience and those are the manas (mind), buddhi (intellect), ahaṁkāra (ego), and chitta (impression). From these internals the sankalpa-vikalpa (will and doubt), intention to do, self-conceit, affirmation have taken form.

मनःस्थानं गलान्तं बुद्धेर्वदनमहङ्कारस्य हृदयं चित्तस्य नाभिरिति ।

మనఃస్థానం గలాన్తం బుద్ధేర్వదనమహఙ్కారస్య హృదయం చిత్తస్య నాభిరితి ।

manaḥsthānaṁ galāntaṁ buddhervadanamahaṅkārasya hṛdayaṁ cittasya nābhiriti |

The mind stays everywhere, the intellect stays in face, the ahaṁkāra stays in heart and the impressions stay in navel. 

अस्थिचर्मनाडीरोममांसाश्चेति पृथिव्यंशाः ।

అస్థిచర్మనాడీరోమమాంసాశ్చేతి పృథివ్యంశాః ।

asthicarmanāḍīromamāṁsāśceti pṛthivyaṁśāḥ |

The skeleton, skin, arteries and veins, flesh, etc., are made from the earth element.

मूत्रश्लेष्मरक्तशुक्रस्वेदा अबंशाः ।

మూత్రశ్లేష్మరక్తశుక్రస్వేదా అబంశాః ।

mūtraśleṣmaraktaśukrasvedā abaṁśāḥ |

The urine, phlegm, blood, semen and sweat are made from the water element.

क्षुत्तृष्णालस्यमोहमैथुनान्यग्नेः ।

క్షుత్తృష్ణాలస్యమోహమైథునాన్యగ్నేః ।

kṣuttṛṣṇālasyamohamaithunānyagneḥ |

The impetuousness, slothfulness, distraction, copulation are made from the fire element.

प्रचारणविलेखनस्थूलाक्ष्युन्मेषनिमेषादि वायोः ।

ప్రచారణవిలేఖనస్థూలాక్ష్యున్మేషనిమేషాది వాయోః ।

pracāraṇavilekhanasthūlākṣyunmeṣanimeṣādi vāyoḥ |

The diffusion, dividing, expanding, appearing, winking etc., are made from the air element.

कामक्रोधलोभमोहभयान्याकाशस्य ।

కామక్రోధలోభమోహభయాన్యాకాశస్య ।

kāmakrodhalobhamohabhayānyākāśasya |

The lust, anger, greed, delusion, and fear are made from the ākāśa/ether element.

शब्दस्पर्शरूपरसगन्धाः पृथिवीगुणाः ।

శబ్దస్పర్శరూపరసగన్ధాః పృథివీగుణాః ।

śabdasparśarūparasagandhāḥ pṛthivīguṇāḥ |

The sound, sense of touch, form, taste and smell are of the earth element tendency.

शब्दस्पर्शरूपरसाश्चापां गुणाः । 

శబ్దస్పర్శరూపరసాశ్చాపాం గుణాః । 

śabdasparśarūparasāścāpāṁ guṇāḥ |

The sound, sense of touch, form and taste are of the water element tendency.

शब्दस्पर्शरूपाण्यग्निगुणाः ।

శబ్దస్పర్శరూపాణ్యగ్నిగుణాః ।

śabdasparśarūpāṇyagniguṇāḥ |

The sound, sense of touch, and form are of the fire element tendency.

शब्दस्पर्षाविति वायुगुणौ ।

శబ్దస్పర్షావితి వాయుగుణౌ ।

śabdasparṣāviti vāyuguṇau |

The sound, and sense of touch are of air element tendency.

शब्द एक आकाशस्य ।

శబ్ద ఏక ఆకాశస్య ।

śabda eka ākāśasya |

The sound element alone is of the ākāśa/ether element tendency (and this is very important for us to understand the māṇḍukyopaniṣat)

Table indicating how various attributes have formed from the natural 5 elements
Earth/prithvi	Water/āpāH	Fire/agni	Air/vāyu	Ether/ ākāśa/
Sound / śabda	Sound / śabda	Sound / śabda	Sound / śabda	Sound / śabda
Sense of touch / sparṣa	Sense of touch / sparṣa	Sense of touch / sparṣa	Sense of touch / sparṣa
Form / rūpa	Form / rūpa	Form / rūpa
Taste / rasa	Taste / rasa
Smell / gandha
skeleton, skin, arteries and veins, flesh, etc.,	urine, phlegm, blood, semen and sweat	impetuousness, slothfulness, distraction, copulation	diffusion, dividing, expanding, appearing, winking etc.,	lust, anger, greed, delusion, and fear

सात्त्विकराजसतामसलक्षणानि त्रयो गुणाः ॥

సాత్త్వికరాజసతామసలక్షణాని త్రయో గుణాః ॥

sāttvikarājasatāmasalakṣaṇāni trayo guṇāḥ ||

The three qualities of nature or the three gunas are sattva (good attributes), rajas (activating attributes) and tamas (ignorant attributes). Through these three gunas the desire expresses itself. The amarakosha tell us about the three qualities as viśeṣaḥ kāliko'vasthā guṇāḥ sattvaṁ rajastamaḥ विशेषः कालिकोऽवस्था गुणाः सत्त्वं रजस्तमः (1.4.311) - depending on time, the states or conditions are expressed peculiarly as sattva, rajas and tamas.

अहिंसा सत्यमस्तेयब्रह्मचर्यापरिग्रहाः ।
अक्रोधो गुरुशुश्रुषा शौचं सन्तोष आर्जवम् ॥ १॥

అహింసా సత్యమస్తేయబ్రహ్మచర్యాపరిగ్రహాః ।
అక్రోధో గురుశుశ్రుషా శౌచం సన్తోష ఆర్జవమ్ ॥ ౧॥

ahiṁsā satyamasteyabrahmacaryāparigrahāḥ |
akrodho guruśuśruṣā śaucaṁ santoṣa ārjavam || 1||

The seeker/aspirant should be having the qualities of ahimsa/non-harming (both in body and mind), satyam/truthfulness, asteya/non-stealing, brahmacharya/in constant remembrance of the Brahman or the supreme reality, aparigraha/non-possessiveness, akrodho/no anger, guru shushrusha/serving guru by following the teachings given by that guru, shoucham/purity in thought and deed, santosha/being pleasant all the time without any avarice, aarjavam/honest and sincerity towards or on the path.

अमानित्वमदम्भित्वमास्तिकत्वमहिंस्रता ।
एते सर्वे गुणा ज्ञेयाः सात्त्विकस्य विशेषतः ॥ २॥

అమానిత్వమదమ్భిత్వమాస్తికత్వమహింస్రతా ।
ఏతే సర్వే గుణా జ్ఞేయాః సాత్త్వికస్య విశేషతః ॥ ౨॥

amānitvamadambhitvamāstikatvamahiṁsratā |
ete sarve guṇā jñeyāḥ sāttvikasya viśeṣataḥ || 2||

All the qualities of modesty/humbleness, sincerity, being faithful in Oneness alone, non-injury are most importantly known to be increasing the sattva guna (good attributes).

अहं कर्ताऽस्म्यहं भोक्ताऽस्म्यहं वक्ताऽभिमानवान् ।
एते गुणा राजसस्य प्रोच्यन्ते ब्रह्मवित्तमैः ॥ ३॥

అహం కర్తాఽస్మ్యహం భోక్తాఽస్మ్యహం వక్తాఽభిమానవాన్ ।
ఏతే గుణా రాజసస్య ప్రోచ్యన్తే బ్రహ్మవిత్తమైః ॥ ౩॥

ahaṁ kartā'smyahaṁ bhoktā'smyahaṁ vaktā'bhimānavān |
ete guṇā rājasasya procyante brahmavittamaiḥ || 3||

The individual who orates in pride that "I am doing this", "I am in possession of so and so wealth, things, people, etc" is having the qualities of rajo guna (activating attributes) and they also talk that they are in possession of divinity (which is not true).

निद्रालस्ये मोहरागौ मैथुनं चौर्यमेव च ।
एते गुणस्तामसस्य प्रोच्यन्ते ब्रह्मवादिभिः ॥ ४॥

నిద్రాలస్యే మోహరాగౌ మైథునం చౌర్యమేవ చ ।
ఏతే గుణస్తామసస్య ప్రోచ్యన్తే బ్రహ్మవాదిభిః ॥ ౪॥

nidrālasye moharāgau maithunaṁ cauryameva ca |
ete guṇastāmasasya procyante brahmavādibhiḥ || 4||

The individual who is sleepy, lazy, deluded, attached, sexual oriented, stealing nature, etc., is said to be having the qualities of tamas guna (ignorant attributes) and they talk about divinity without having any knowledge or experience of that eternal Truth.

ऊर्ध्वे सात्विको मध्ये रजसोऽधस्तामस इति ।

ఊర్ధ్వే సాత్వికో మధ్యే రజసోఽధస్తామస ఇతి ।

ūrdhve sātviko madhye rajaso'dhastāmasa iti |

Know this that among the gunas, the sattva guna is highest nature, the rajo guna is of middle nature, while the tamo guna is the lowest.

सत्यज्ञानं सात्त्विकम् । धर्मज्ञानं राजसम् । तिमिरान्धं तामसमिति ।

సత్యజ్ఞానం సాత్త్వికమ్ । ధర్మజ్ఞానం రాజసమ్ । తిమిరాన్ధం తామసమితి ।

satyajñānaṁ sāttvikam | dharmajñānaṁ rājasam | timirāndhaṁ tāmasamiti |

Know this that having the knowledge of Truth is sattvic, having the knowledge of dharma or duty is rajasic and being ignorant is tamasic.

जाग्रत्स्वप्नसुषुप्तितुरीयमिति चतुर्विधा अवस्थाः ।
ज्ञानेन्द्रियकर्मेन्द्रियान्तःकरणचतुष्टयं चतुर्दशकरणयुक्तं जाग्रत् ।
अन्तःकरणचतुष्टयैरेव संयुक्तः स्वप्नः ।
चित्तैककरणा सुषुप्तिः । - केवलजीवयुक्तमेव तुरीयमिति ।

జాగ్రత్స్వప్నసుషుప్తితురీయమితి చతుర్విధా అవస్థాః ।
జ్ఞానేన్ద్రియకర్మేన్ద్రియాన్తఃకరణచతుష్టయం చతుర్దశకరణయుక్తం జాగ్రత్ ।
అన్తఃకరణచతుష్టయైరేవ సంయుక్తః స్వప్నః ।
చిత్తైకకరణా సుషుప్తిః । - కేవలజీవయుక్తమేవ తురీయమితి ।

jāgratsvapnasuṣuptiturīyamiti caturvidhā avasthāḥ |
jñānendriyakarmendriyāntaḥkaraṇacatuṣṭayaṁ caturdaśakaraṇayuktaṁ jāgrat |
antaḥkaraṇacatuṣṭayaireva saṁyuktaḥ svapnaḥ |
cittaikakaraṇā suṣuptiḥ | - kevalajīvayuktameva turīyamiti |

Know this that there are four states of existence and they are jagrat/waking state, swapna/dreaming state, sushupti/deep sleep state and Turiya. Know that the waking state is expressed and experienced by 14 attributes (5 organs of perception, 5 organs of action, mind, intellect, ego and chittam) Know that the swapna/dream state comprises of the four attributes and that are mind, intellect, ego and chittam. Know that the shushupti/deep sleep state comprises chittam. Know that the Turiya state comprises only the jiva (individual soul without any identifications.

The above meaning is the superficial meaning. These four states are not independent states. They are interdependent and in each state all the four states co-exist. How they co-exist let us see in detail.

For example, let us say if an individual is listening to a topic with full concentration, then that individual is in the waking state in the waking state. If the same individual is able to concentrate for a while and unable to concentrate for some time, then that individual even though appears to be in waking state, he/she is in the dreaming state for all that time where he/she is not concentrating on the topic (often we call it as day-dreaming). The same individual listens with full concentration the whole topic, but unable to remember anything, then that individual is said to be in sushupti state in the waking state. If the individual listens attentively a topic and also ponders on that topic, then that individual is said to be in turiya state in waking state. So-on and so-forth.

उन्मीलितनिमीलितमध्यस्थजीवपरमात्मनोर्मध्ये जीवात्मा क्षेत्रज्ञ इति विज्ञायते ॥

ఉన్మీలితనిమీలితమధ్యస్థజీవపరమాత్మనోర్మధ్యే జీవాత్మా క్షేత్రజ్ఞ ఇతి విజ్ఞాయతే ॥

unmīlitanimīlitamadhyasthajīvaparamātmanormadhye jīvātmā kṣetrajña iti vijñāyate ||

Know that this is a fact that the jiva/ individual soul appears/manifests and disappears/unmanifests in between the states of jivatma and paramatma.

बुद्धिकर्मेन्द्रियप्राणपञ्चकैर्मनसा धिया ।
शरीरं सप्तदशभिः सूक्ष्मं तल्लिङ्गमुच्यते ॥ ५॥

బుద్ధికర్మేన్ద్రియప్రాణపఞ్చకైర్మనసా ధియా ।
శరీరం సప్తదశభిః సూక్ష్మం తల్లిఙ్గముచ్యతే ॥ ౫॥

buddhikarmendriyaprāṇapañcakairmanasā dhiyā |
śarīraṁ saptadaśabhiḥ sūkṣmaṁ talliṅgamucyate || 5||

The Buddhi/Intellect; the Manas/mind; the five subtle elements / tanmātras: shabda/sound, sparsha/sense of touch, rupa/form, rasa/taste and gandha/smell; the five Organs of Perception or pancha Jnanendriyas: Eyes, Ears, Nose, Tongue, and Body/skin and the five Organs of Action or pancha Karmendriyas: Hands, Legs, Vocal apparatus, Urino-genital organs, and Anus; these seventeen will manifest into the subtle Lingasarira.

मनो बुद्धिरहङ्कारः खानिलाग्निजलानि भूः ।
एताः प्रकृतयस्त्वष्टौ विकाराः षोडशापरे ॥ ६॥

మనో బుద్ధిరహఙ్కారః ఖానిలాగ్నిజలాని భూః ।
ఏతాః ప్రకృతయస్త్వష్టౌ వికారాః షోడశాపరే ॥ ౬॥

mano buddhirahaṅkāraḥ khānilāgnijalāni bhūḥ |
etāḥ prakṛtayastvaṣṭau vikārāḥ ṣoḍaśāpare || 6||

The manas/mind, Buddhi/intellect, ahaṅkāra/ego, ākāśa/ether, air/vāyu, fire/agni, water/jalam, and earth/bhu — these are the eight-fold differentiation of prakriti (or matter) and these get transformed and expresses themselves in 16 ways.

The eight-fold differentiation is also expressed by Bhagavan Krishna in the Bhagavadgita in Chapter 7 verse 4.

भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ७-४॥

భూమిరాపోఽనలో వాయుః ఖం మనో బుద్ధిరేవ చ ।
అహఙ్కార ఇతీయం మే భిన్నా ప్రకృతిరష్టధా ॥ ౭-౪॥

bhūmirāpo'nalo vāyuḥ khaṁ mano buddhireva ca |
ahaṅkāra itīyaṁ me bhinnā prakṛtiraṣṭadhā || 7-4||

My manifested nature (Prakriti) has an eightfold differentiation: bhūmi/earth, āpaH/water, analaH/fire, vāyuH/air, kham/ākāśa/ether, sensory mind (manas), intelligence (buddhi), and egoism (ahaṁkāra).

श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं चैव तु पञ्चमम् । 
पायूपस्थौ करौ पादौ वाक्चैव दशमी मता ॥ ७॥

శ్రోత్రం త్వక్చక్షుషీ జిహ్వా ఘ్రాణం చైవ తు పఞ్చమమ్ । 
పాయూపస్థౌ కరౌ పాదౌ వాక్చైవ దశమీ మతా ॥ ౭॥

śrotraṁ tvakcakṣuṣī jihvā ghrāṇaṁ caiva tu pañcamam |
pāyūpasthau karau pādau vākcaiva daśamī matā || 7||

The 10 are the five organs of perception or pancha Jnanendriyas: Eyes, Ears, Nose, Tongue, and Body/skin; and the five organs of action or pancha Karmendriyas: Hands, Legs, Vocal apparatus, Urino-genital organs, and Anus.

शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च ।
त्रयोविंशतिरेतानि तत्त्वानि प्रकृतानि तु ।
चतुर्विंशतिरव्यक्तं प्रधानं पुरुषः परः ॥ ८॥

శబ్దః స్పర్శశ్చ రూపం చ రసో గన్ధస్తథైవ చ ।
త్రయోవింశతిరేతాని తత్త్వాని ప్రకృతాని తు ।
చతుర్వింశతిరవ్యక్తం ప్రధానం పురుషః పరః ॥ ౮॥

śabdaḥ sparśaśca rūpaṁ ca raso gandhastathaiva ca |
trayoviṁśatiretāni tattvāni prakṛtāni tu |
caturviṁśatiravyaktaṁ pradhānaṁ puruṣaḥ paraḥ || 8||

With the five subtle elements / tanmātras: shabda/sound, sparsha/sense of touch, rupa/form, rasa/taste and gandha/smell the total become 23 and in these 23 ways the prakriti is manifested or expressed itself. When we include the chittam into this then it becomes 24. With the Purusha or the avyakta (the unmanifested One) as the prime included all of it becomes 25 (see Figure-6).

Know that the manifestation of jiva expresses with the help of 24 primordial qualities with Purusha or the avyakta (the unmanifested One) as prime.

• Four: Manas/mind, buddhi/intellect, ahaṁkāra/ego, chittam/impression (4)
• Five elements of nature/ pancha bhutas: Earth, Water, Fire, Air and ākāśa/Ether (9)
• Five subtle elements / tanmātras: shabda/sound, sparsha/sense of touch, rupa/form, rasa/taste and gandha/smell (14)
• Five Organs of Perception or pancha Jnanendriyas: Eyes, Ears, Nose, Tongue, and Body/skin (19)
• Five Organs of Action or pancha Karmendriyas: Hands, Legs, Vocal apparatus, Urino-genital organs, and Anus. (24)
• Purusha/avyakta (25)

The amarkosha says kṣetrajña ātmā puruṣaḥ pradhānaṁ prakṛtiḥ striyām क्षेत्रज्ञ आत्मा पुरुषः प्रधानं प्रकृतिः स्त्रियाम् క్షేత్రజ్ఞ ఆత్మా పురుషః ప్రధానం ప్రకృతిః స్త్రియామ్ (1.4.310) - The conscious principle in the corporeal frame is ātmā; the Supreme being or the Soul of the Universe is the pre-eminent one and the fundamental one; and the Nature is the original producer of the material world.

The Sankhya philosophy given by sage Kapila also mentions the same. Sage Kapila mentions that what we see as the manifested Universe has evoluted from the Unmanifested or Nothingness. The ONE which is ever present is called as Purusha which is Universal Awareness and Universal Consciousness. This is the unmanifested non-form of the Universe. This when gets expressed into manifested form is called as Prakruti which will have limited consciousness and hence called as unconscious. (The word consciousness here should not be considered as the word that we use in general forms that of related to mind.)

The Prakruti gets expressed into the Cosmos that we perceive and see. For this Prakruti to get expressed in various forms, it splits into three characteristics called as Triguna - Sattwa, Rajas and Tamas. While the Rajas characteristic takes care of activity, the Tamas characteristic takes care of the inertia. The Sattwa characteristic takes care of the equilibrium of activity and inertia. Whatever we see, perceive and experience in this cosmos is a combination or recombination of these three characteristics.

While the three characteristics makes the framework for the manifestation of the cosmos, it is further manifested into 23 elements. The first is the Mahat tattwa which forms the basis for the Buddhi or Cosmic Intelligence. The Buddhi gives rise to Ahankara. Ahankara with the help of Sattwa characteristic expresses into the subtle substance of thoughts called as Mind, 5 organs of perception called Jnanendriyas, 5 organs of action called Karmendriyas. The same Ahankara with the help of Tamas characteristic expresses into the 5 gross elements called Pancha Bhutas and 5 subtle elements called Pancha tanmātras and the Pancha vāyus. The Rajas characteristic provides energy for the evolution and existence of these 24 elements (see Figure 6).

Figure 6 - Evolution of Unmanifest

Since the subtlest part of these 24 elements is mind, the Saints advice to quieten the mind and prescribe various methods of practices. While the Yama, Niyama, Asana methods of practice reduce the effect of Rajas characteristic; the Prānayama, Pratyāhara reduces the effect of Tamas Characteristc and makes the aspirant to look into its mind through Dhārana. During the Dhyāna the mind is perceived as something else. And, during Samādhi the mind is treated as nothing but a bundle of thoughts and is just a wave which is part of the ocean, hence is completely ignored. This rises to Atma Jnāna where the aspirant (henceforth called as Spirit) clearly realizes that It (He/She) is not only different from Prakruti and also a part of it which was its temporary existence and is beyond the three characteristics or Triguna and goes beyond duality. Then Once the Spirit completely realizes the transitoriness and the impermanence of the manifested cosmos as only an expression of the Purusha or the Unmanifested, It merges into That - rather is constantly in that Universal Awareness.

॥ अथ माण्डूक्योपनिशत्॥

|| atha māṇḍūkyopaniśat ||

॥ అథ మాణ్డూక్యోపనిషత్ ॥

Now starts māṇḍūkyopaniśat. The word "atha" in Sanskrit language has a very deeper meaning. "atha" means now. Now means what? Now is used in the sense that, the seeker, reader or aspirant who wants to comprehend this Upanishad or for that matter any other knowledge about the Cosmos must let go all the thought processes and in addition to that, has to get rid of past thought patterns and concepts. The aspirant should come with an empty mind. If the mind is wavering, then one cannot comprehend the deeper secrets that lie in the verses of Upanishads. As mentioned earlier Upanishad means sitting nearer to our true Self in stillness. Hence, the aspirant must be in the state of present, interiorized and sit in stillness to comprehend the Upanishad. This is a prerequisite for any aspirant.

Verse 1

ॐ इत्येतदक्षरमिदँ सर्वं तस्योपव्याख्यानं
भूतं भवद् भविष्यदिति सर्वमोङ्कार एव
यच्चान्यत् त्रिकालातीतं तदप्योङ्कार एव ॥ १॥

ఓం ఇత్యేతదక్షరమిదఁ సర్వం తస్యోపవ్యాఖ్యానం
భూతం భవద్ భవిష్యదితి సర్వమోఙ్కార ఏవ
యచ్చాన్యత్ త్రికాలాతీతం తదప్యోఙ్కార ఏవ ॥ ౧॥

om ityetadakṣaramidaँ sarvaṁ tasyopavyākhyānaṁ
bhūtaṁ bhavad bhaviṣyaditi sarvamoṅkāra eva
yaccānyat trikālātītaṁ tadapyoṅkāra eva  || 1||

Verse 1 Word split पद विभजन 

ॐ इति एतत् अक्षरं इदं सर्वम् तस्य उपव्याख्यानं 
भूतं भवत् भविश्यत् इति सर्वं ॐकारः एव 
यत् च अन्यत् त्रिकालातीतं तत् अपि ॐकारः एव ॥ १॥

ఓం ఇతి ఏతత్ అక్షరం ఇదం సర్వమ్ తస్య ఉపవ్యాఖ్యానం 
భూతం భవత్ భవిశ్యత్ ఇతి సర్వం ఓంకారః ఏవ
యత్ చ అన్యత్ త్రికాలాతీతం తత్ అపి ఓంకారః ఏవ ॥ ౧॥

Verse 1 Word-to-word meaning

इति iti = this; इदं idam = even; सर्वम् sarvam = all, whole, everything in Cosmos;  ॐ om = the sacred syllable OM, or the first sound that has been manifested at the beginning of the Universe and sounding like Om; इति  iti = this; एतत् etat = this; अक्षरं akṣaraṁ = syllable, alphabet, letter; तस्य उपव्याख्यानं tasya upavyākhyānaṁ = its interpretation; भूतं bhūtaṁ = past; भवत् bhavat = present; भविश्यत् bhaviśyat = future; इति iti = this; सर्वं sarvaṁ = all, whole, everything in the Cosmos;  ॐकारः omkāraḥ = the Om; एव eva = really, truly; अन्यत् anyat = another; च ca = and; यत् yat = which, what; त्रिकालातीतं trikālātītaṁ = beyond the three kalas of present, past and future; तत् tat = that; अपि api = also; ॐकारः omkāraḥ = the Om; एव eva = really, truly.

Verse 1 meaning

The interpretation of the letter/syllable Om is that, it is all pervading and omnipresent, it is present in the past, present, future and it is also present beyond these three states of time.

Verse 1- Interpretation

If someone has to say something by opening their mouth, the first sound that comes out when they open their lips is ...aw…आ and it continues then it will continue as ...aw....aw...aw… like a continuous awwwww... And, if it has to end but during the same time the sound has to continue, then there will be a brief period where the sound of ...ooo... like ...uuuu...ऊ comes up and at the end, the sound of ...mmm...म् comes. Various people can have doubt regarding the sound OM, hence this explanation is given regarding the sound of Om. Yes, in the beginning was the word, and the word was with Om and word was Om (In the beginning was the Word, and the Word was with God, and the Word was God. – Bible, John 1:1). This Om is not the way we pronounce it. It is humbler and more profound. It is subtler than the subtlest and it is profound than the most profound. One should pronounce “Om” as “Aaaa...Uuu... Mmm.” One can find lot of difference by pronouncing Om as AUM in the right manner. The body vibrations will automatically calm down and the mind enters a peaceful state. When you say Aaa… it starts from the Manipura chakra and as the sound continues and as the breath reaches Anahata chakra the sound changes to Uuu… and continues till Vishuddha chakra and from Vishuddha chakra as the breath flows outward it changes to Mmm… While the Aaa… goes with creation, the Uuu… goes with sustenance and the Mmm… goes with melting/ dissolving back into from which it has originated. All these three processes or creation, sustenance and dissolving happen every moment of existence. Every moment something and everything is created, is sustained and merged back into from which it has originated.

There are three theories regarding the origin of Universe. The first one is the "Big-bang" theory, the second one is "Steady-state" theory and the third one is the "Pulsating" theory.

• Per “Big Bang” theory all the matter of universe was present at a single place in the form of hot and dense fire ball, having a high temperature of nearly 1024 K. After the passage of nearly 20 billion years an enormous explosion took place. All the matter which was concentrated at one place scattered into space with rapid speed. This scattering was along all directions. Then this scattered matter took the shapes of galaxies and stars.[1]
• “Steady State” theory is an alternative to the Big Bang model of the evolution of the universe. In the steady-state theory, the density of matter in the expanding universe remains unchanged due to a continuous creation of matter, thus adhering to the perfect cosmological principle, a principle that asserts that the observable universe is basically the same at any time as well as at any place.[2]
• Pulsating theory states that it is the possibility that after some passage of time the expansion in the universe may stop. Then there may be the possibility of contraction. When this contraction approaches to a particular size. Again, the explosion will take place. Because of this explosion, the expansion of universe will start again. Hence it results in a pulsating universe in which there is alternate expansion and contraction of universe.[3]

The reader may get a doubt, which theory is correct. I would say, everything is correct and each one is wrong. It is like four blind men went to see an elephant. One blind man touches the legs and said that elephant is a like a pole, another one felt the ears and said it is like a fan, another one touched the trunk and said it is like a thick rope, another one touched the belly and said it is like a huge pillow. All of them are correct together, but none of them is correct individually. In the same way, the Universe has been manifested from Nothingness and it will sustain steadily for some time and finally merge into that Nothingness. How long this show continues like this? It will be like this for one kalpa which is equivalent to trillions of years. Brahmanda purana gives complete details about the origin, sustenance and melting of the Universe.

When we dive deeper into this, it does not matter which theory is correct, whether the Universe has originated trillions of years ago, and is being sustained in the present which is as vast of trillions of light years and is going to exist for trillions of years. What I am doing in reality is thinking about it in the present – in the now. And, when I am thinking about anything for that matter whatever happened a second ago or trillions of years ago, or whatever I might be thinking about what is going to happen in the near future or trillions of years ago, which we call it as future, all that is happening in the now – in the present. And, when we dive deeper into the present and try to look a bit more carefully, whatever I am thinking, by the time that thought has come, the event has already happened. In reality by the time the mind is perceiving, the event has already happened in the past or wanted to likely to happen in the future. Even, when we say, that we are in the present, we are constantly either thinking about the past or thinking about future. Only when we are in the state of non-thinking, then we are actually in the present. In this state, there is no worry or brooding about the past nor any anticipation about the future.

When the mind stops thinking or when the thought pattern stops and if we listen attentively to what all is happening around us, then we can hear so many things – may be chirping sound of a bird, a vehicle moving around, a dog barking, the hustle of the leaves, the sounds of the electronic gadgets, so on and so forth. All these are the external sounds. When we close our ears and focus on the internal sounds, then we can hear to all the sounds that the body makes, including the blood flow. One can hear many other sounds, when one focuses on the subtle spinal centers.

As we have read in the introduction that everything has been manifested from the Unmanifest by the help of the trigunas and the five natural elements, it means, not only human beings - everything, every particle has manifested from the same. Hence, logically also when we look, not only human beings can say AUM, every material, particle and every other being can attain the same sound or the same sound is manifested in everything in the Universe. Thus, verily everything is AUM, whether it is in the present, past, future or beyond the present, past or future, everything is AUM.

This is what the first verse mentions by stating ityetadakṣaramidam sarvaṁ. Everything in this Universe is AUM. Hence, when we are not governed by any thought, then we can understand that everything is AUM. If we are governed by any thought, then we get prejudiced and get into a judgemental mode and become emotionally attached to the feeling and lose the present. When we lose the present, then we cannot understand the presence of AUM which is all pervading, which is present in the past, present, and future bhūtaṁ bhavad bhaviṣyaditi sarvamoṅkāra eva. Anything that is present in the past, present and future might have existed long ago. That means AUM should exist beyond the past, present and future. So, that is why the Mandukya Upanishad says it exists beyond all these three states of past, present and future by stating yaccānyat trikālātītaṁ tadapyoṅkāra eva. The one that is existing beyond all is also the AUM. Which concludes that it is the one that is present before origin of the Universe and is being manifested into every nook and corner and every manifested particle in the manifested Universe. It is present in the Unmanifested and in the manifested Universe (शब्द एक आकाशस्य śabda eka ākāśasya - The sound element alone is of the ākāśah/ether element tendency). AUM is everywhere and everything. Only AUM exists and nothing exists tadapyoṅkāra eva. Verily everything is AUM.

Verse 2

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात्॥ २॥
సర్వం హ్యేతద్ బ్రహ్మాయమాత్మా బ్రహ్మ సోఽయమాత్మా చతుష్పాత్॥ ౨॥
sarvaṁ hyetad brahmāyamātmā brahma so'yamātmā catuṣpāt || 2||

Verse 2 Word split पद विभजन 

सर्वं हि एतत् ब्रह्म अयं आत्मा ब्रह्म सः अयं आत्मा चतुष्पात्॥ २॥
సర్వం హి ఏతత్ బ్రహ్మ అయం ఆత్మా బ్రహ్మ సః అయం ఆత్మా చతుష్పాత్॥ ౨॥

Verse 2 Word-to-word meaning

एतत् etat = this; सर्वं sarvaṁ = all, whole; हि hi = indeed, assuredly; ब्रह्म brahma = Brahman; अयं ayaṁ = this; आत्मा ātmā = the self; ब्रह्म brahma = Brahman; सः saḥ = That; अयं ayaṁ =this; आत्मा ātmā = the Atman; चतुष्पात् catuṣpāt = consisting of four parts ||2|| 

Verse 2 meaning

Everything is Brahman. This Self/Atman is Brahman. This Self/Atman consists of four parts. 

Verse 2- Interpretation 

The above verse tells us that everything is Brahman. The Self/Atman is Brahman and this Self/Atman consists of four parts Refer to Figure 7. Then we should get a question how these four parts are. These four parts need to be understood as 4 parts of 25% in 100%. But are these 4 parts exactly 25%? No. They all appear to be like 4 parts based upon the extent of delusion each individual soul or Jiva has. In reality, everything is one. It only appears as many. The details of these four parts are mentioned in following verses. In this verse the word चतुष्पात् catuṣpāt is used, where it also means 4 steps. Now if we consider that the Brahman has been expressed into 4 steps or 4 parts, then it is misunderstood.

Figure 7 Illusory appearance of Brahman

It is not in the manner as in Figure 7. From the whole, there is only one part that is expressed as this manifested Universe (see Figure 8). The other three parts are not expressed. They are standing eternal in the unexpressed and unmanifested. We find this answer in the पुरुषसूक्तम् puruṣasūktam Verse 3, which says

एतावानस्य महिमा| अतो ज्यायाँश्च पूरुषः ।
पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥

ఏతావానస్య మహిమా| అతో జ్యాయాఁశ్చ పూరుషః ।
పాదోఽస్య విశ్వా భూతాని త్రిపాదస్యామృతం దివి ॥౩॥

etāvānasya mahimā | ato jyāyaँśca pūruṣaḥ |
pādo'sya viśvā bhūtāni | tripādasyāmṛtaṁ divi || 3||

So much is Purusha greatness. However, the Purusha is greater than this. All the beings form only a quarter (part of) that Purusha. The three-quarter part of Purusha, which is eternal, is established in the spiritual domain.

Figure 8 – Experienced energies of the expressed Brahman

Verse 3

जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः॥ ३॥
జాగరితస్థానో బహిష్ప్రజ్ఞః సప్తాఙ్గ ఏకోనవింశతిముఖః స్థూలభుగ్వైశ్వానరః ప్రథమః పాదః॥ ౩॥ jāgaritasthāno bahiṣprajñaḥ saptāṅga ekonaviṁśatimukhaḥ sthūlabhugvaiśvānaraḥ prathamaḥ pādaḥ || 3||

Verse 3 Word split पद विभजन 

जागरितस्थानः बहीः प्रज्ञः सप्ताङ्गः एकोनविंशतिमुखः स्थूलभुक् वैश्वानरः प्रथमः पादः ॥ ३॥
జాగరితస్థానః బహీః ప్రజ్ఞః సప్తాఙ్గః ఏకోనవింశతిముఖః స్థూలభుక్ వైశ్వానరః ప్రథమః పాదః ॥ ౩॥

Verse 3 Word-to-word meaning

जागरितस्थानः jāgaritasthānaḥ = in the field of waking state; बहीः प्रज्ञः bahīḥ prajñaḥ = whose consciousness is always turned outward / without (not within); सप्ताङ्गः saptāṅgaḥ = seven limbed; एकोनविंशतिमुखः ekonaviṁśatimukhaḥ = 19 mouths or faces; स्थूलभुक् sthūlabhuk = the one who is enjoyer of gross world; वैश्वानरः vaiśvānaraḥ = presiding and pervading all over the Universe in everything; प्रथमः prathamaḥ = first; पादः pādaḥ = part or step ॥3||

Verse 3 meaning

The first pāda or part of energy that is present in all is called as Vaisvānara, who/which is in the field of waking state, whose consciousness is turned outward, and is the enjoyer of the gross world with seven limbs and 19 mouths.

Verse 3 Interpretation

In this verse, the first part of the four parts is mentioned and it is present in the field or sphere of waking state where the consciousness is turned outward or the focus of the individual is turned outward. When the consciousness or focus is turned outward the perception or the signals are received by the sensors. The sensors are seven limbs and 19 mouths or faces. The Chandogya Upanishad says that the seven limbs of Vaishvanara are: the heaven as the head, the sun as the eyes, the air as breath, the sky as body, the water as lower organ and earth as feet. The 19 mouths or faces are:

• Five Organs of Perception or pancha Jnanendriyas: Eyes, Ears, Nose, Tongue, and Body/skin (5)
• Five Organs of Action or pancha Karmendriyas: Hands, Legs, Vocal apparatus, Urino-genital organs, and Anus (10)
• Five airs: prana, apana, vyana, udana and samana (15)
• Four: Manas/mind, buddhi/intellect, ahaṁkāra/ego, chittam/impression (19)

These are called as mouths or faces as with these 19 tools, the jiva enjoys (perceives) the external universe.

Verse 4

स्वप्नस्थानोऽन्तः प्रज्ञाः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः॥ ४॥
స్వప్నస్థానోఽన్తః ప్రజ్ఞాః సప్తాఙ్గ ఏకోనవింశతిముఖః ప్రవివిక్తభుక్తైజసో ద్వితీయః పాదః॥ ౪॥ svapnasthāno'ntaḥ prajñāḥ saptāṅga ekonaviṁśatimukhaḥ praviviktabhuktaijaso dvitīyaḥ pādaḥ || 4||

Verse 4 Word split पद विभजन 

स्वप्नस्थानः अन्तः प्रज्ञः सप्ताङ्गः एकोनविंशतिमुखः प्रविविक्तभुक् तैजसः द्वितीयः पादः॥ ४॥
స్వప్నస్థానః అన్తః ప్రజ్ఞః సప్తాఙ్గః ఏకోనవింశతిముఖః ప్రవివిక్తభుక్ తైజసః ద్వితీయః పాదః॥ ౪॥

Verse 4 Word-to-word meaning

स्वप्नस्थानः svapnasthānaḥ = in the field of dreaming state; अन्तः प्रज्ञः antaḥ prajñaḥ = whose consciousness is turned inward / within; सप्ताङ्गः saptāṅgaḥ = seven limbed; एकोनविंशतिमुखः ekonaviṁśatimukhaḥ = 19 mouths or faces; प्रविविक्तभुक् praviviktabhuk = the one who is enjoyer of psychological impressions; तैजसः taijasaḥ = the shining element (originating from or consisting of light); द्वितीयः dvitīyaḥ = second; पादः pādaḥ = part (step) || 4||

Verse 4 meaning

The second pāda or part of energy is called as Taijasa, who/which is in the field of dreaming state, whose consciousness is turned inward, within, and is the enjoyer of the psychological impressions with seven limbs and 19 mouths.

Verse 4 Interpretation

In this verse, the second part of the four parts is mentioned and it is present in the field or sphere of dreaming state in the form of “taijasa” where the consciousness is turned inward or the focus of the individual is turned inward. When the consciousness or focus is turned inward the perception or the signals are received by the sensors. All these perceptions are the mental impressions that are created in the waking state and it is a repetition of these mental impressions that the individual enjoys in the dreaming state. Again, in this sphere of life also the sensors are seven limbs and 19 mouths or faces like that of the waking state. These are called as mouths or faces as with these 19 tools, the jiva enjoys (perceives) the mental impressions.

Verse 5

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्। 
सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतो मुखः प्राज्ञस्तृतीयः पादः॥ ५॥
యత్ర సుప్తో న కఞ్చన కామం కామయతే న కఞ్చన స్వప్నం పశ్యతి తత్ సుషుప్తమ్। 
సుషుప్తస్థాన ఏకీభూతః ప్రజ్ఞానఘన ఏవానన్దమయో హ్యానన్దభుక్ చేతో ముఖః ప్రాజ్ఞస్తృతీయః పాదః॥ ౫॥
yatra supto na kañcana kāmaṁ kāmayate na kañcana svapnaṁ paśyati tat suṣuptam |
suṣuptasthāna ekībhūtaḥ prajñānaghana evānandamayo hyānandabhuk ceto mukhaḥ prājñastṛtīyaḥ pādaḥ || 5||

Verse 5 Word split पद विभजन 

यत्र सुप्तः न कञ्चन कामं न कामयते कञ्चन स्वप्नं न पश्यति तत् सुषुप्तम् । 
सुषुप्तस्थानः एकीभूतः प्रज्ञानघनः एव आनन्दमयः हि आनन्दभुक् चेतोमुखः प्राज्ञः तृतीयः पादः ॥ ५॥
యత్ర సుప్తః న కఞ్చన కామం న కామయతే కఞ్చన స్వప్నం న పశ్యతి తత్ సుషుప్తమ్ । 
సుషుప్తస్థానః ఏకీభూతః ప్రజ్ఞానఘనః ఏవ ఆనన్దమయః హి ఆనన్దభుక్ చేతోముఖః ప్రాజ్ఞః తృతీయః పాదః ॥ ౫॥

Verse 5 Word-to-word meaning

यत्र yatra = where; सुप्तः suptaḥ = deep sleep state (the sleeping  individual); न कञ्चन कामं kañcana kāmaṁ = without any desirable objects; न कामयते na kāmayate = not having desire; कञ्चन स्वप्नं kañcana svapnaṁ = any dreams; न पश्यति na paśyati = does not see/perceive; तत् tat = that; सुषुप्तम् suṣuptam = deep sleep; सुषुप्तस्थानः suṣuptasthānaḥ =  in the field of deep sleep state; एकीभूतः ekībhūtaḥ = unified or becomes one with; प्रज्ञानघनः prajñānaghanaḥ = involuted consciousness; eva एव = alone; आनन्दमयः ānandamayaḥ =in peace; हि hi = indeed, verily; आनन्दभुक् ānandabhuk = enjoyer of peace; चेतोमुखः cetomukhaḥ = one whose mouth is intelligence; प्राज्ञः prājñaḥ = the one who knows (the state of intelligence); तृतीयः tṛtīyaḥ = third; पादः pādaḥ = part (step) ||5||

Verse 5 meaning

The third pāda or part of energy is called as Prājña, who/which exists in the field of deep sleep state (Sushupti). In this state, it is without any desirable objects, without any desire, does not see any dreams, it is present with involuted consciousness, and verily enjoys peace with the mouth of intelligence and becomes the state of intelligence itself by unifying with peace alone.

Verse 5 Interpretation

In this verse, the third part of the four parts is mentioned and it is present in the field or sphere of deep sleep state in the form of “Prājña” where the consciousness is not identified with any kind of perception or thought process or concept or memory. When the consciousness is not identified with any kind of perception, concept or memory and remains separate, singled out without mixing or tinged with then that state of consciousness which is not conscious or un-conscious of any perception, concept or memory is said to be in the state of tamas which is predominantly darkness. In this state, the mind is not identified with any thought and it itself is enveloped in this darkness. This is one of the reasons, when an individual wake up from deep sleep state, s/he will feel fresh and very relaxed as the mind is not cognized with any information and the consciousness is in the awareness of nothingness. In this state, the individual remains in Anandamaya Kosha. However, this state of Ananda is not the ultimate as the individual’s mind has just stepped into no-thought or no-identification and has not merged with Nothingness. This state is only a Causal state as it is the root of the other two states of wakefulness and dream states.

Figure 9 - Panchakosha

Verse 6

एष सर्वेश्वरः एष सर्वज्ञ एषोऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम्॥ ६॥
ఏష సర్వేశ్వరః ఏష సర్వజ్ఞ ఏషోఽన్తర్యామ్యేష యోనిః సర్వస్య ప్రభవాప్యయౌ హి భూతానామ్॥ ౬॥
eṣa sarveśvaraḥ eṣa sarvajña eṣo'ntaryāmyeṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām || 6||

Verse 6 Word split पद विभजन 

एषः सर्वेश्वर एषः सर्वज्ञः एषः अन्तर्यामि एषः योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ॥ ६॥
ఏషః సర్వేశ్వర ఏషః సర్వజ్ఞః ఏషః అన్తర్యామి ఏషః యోనిః సర్వస్య ప్రభవాప్యయౌ హి భూతానామ్ ॥ ౬॥

Verse 6 Word-to-word meaning

एषः eṣaḥ = this; सर्वेश्वर sarveśvara = Lord of all; एषः eṣaḥ = this; सर्वज्ञः sarvajñaḥ = all knowing (the Omniscient) ; एषः eṣaḥ = this; अन्तर्यामि antaryāmi = the indweller; एषः eṣaḥ = this; सर्वस्य sarvasya = of all; योनिः yoniḥ = source or cause; हि hi = indeed, verily; भूतानाम् bhūtānām = of all species or beings, of all things, of all elements; प्रभवाप्ययौ prabhavāpyayau = being at the source of origin is the cause and dissolution of all.

Verse 6 meaning

This is the indweller of all species or beings and of all things and elements, and is the origin or source of all. It being the source of origin is the cause and the dissolution of everything, and is present in all and is all knowing.

Verse 7

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्। 
अदृष्टमव्यवहार्यमग्राह्यमलक्षणं अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं
शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः॥७॥
నాన్తఃప్రజ్ఞం న బహిష్ప్రజ్ఞం నోభయతఃప్రజ్ఞం న ప్రజ్ఞానఘనం న ప్రజ్ఞం నాప్రజ్ఞమ్। 
అదృష్టమవ్యవహార్యమగ్రాహ్యమలక్షణం అచిన్త్యమవ్యపదేశ్యమేకాత్మప్రత్యయసారం ప్రపఞ్చోపశమం
శాన్తం శివమద్వైతం చతుర్థం మన్యన్తే స ఆత్మా స విజ్ఞేయః॥౭॥
nāntaḥprajñaṁ na bahiṣprajñaṁ nobhayataḥprajñaṁ na prajñānaghanaṁ na prajñaṁ nāprajñam | adṛṣṭamavyavahāryamagrāhyamalakṣaṇaṁ
acintyamavyapadeśyamekātmapratyayasāraṁ prapañcopaśamaṁ śāntaṁ śivamadvaitaṁ caturthaṁ manyante sa ātmā sa vijñeyaḥ ||7||

Verse 7 Word split पद विभजन 

न अन्तः प्रज्ञं न बहिः प्रज्ञं न उभयतः प्रज्ञं न प्रज्ञानघनं न प्रज्ञं न अप्रज्ञम् 
अदृष्टम् अव्यवहार्यं अग्राह्यं अलक्षणम् अचिन्त्यम् अव्यपदेश्यं एकात्मप्रत्ययसारं  प्रपञ्चोपशमं 
शान्तं शिवम् अद्वैतं चतुर्थं मन्यन्ते सः आत्मा सः विज्ञेयः ॥७॥
న అన్తః ప్రజ్ఞం న బహిః ప్రజ్ఞం న ఉభయతః ప్రజ్ఞం న ప్రజ్ఞానఘనం న ప్రజ్ఞం న అప్రజ్ఞమ్ 
అదృష్టమ్ అవ్యవహార్యం అగ్రాహ్యం అలక్షణమ్ అచిన్త్యమ్ అవ్యపదేశ్యం ఏకాత్మప్రత్యయసారం  ప్రపఞ్చోపశమం
శాన్తం శివమ్ అద్వైతం చతుర్థం మన్యన్తే సః ఆత్మా సః విజ్ఞేయః ॥౭॥

Verse 7 Word-to-word meaning

न na = not; अन्तः प्रज्ञं antaḥ prajñaṁ = inward conscious; न na = not; बहिः प्रज्ञं bahiḥ prajñaṁ = outward conscious; न na = not; उभयतः प्रज्ञं ubhayataḥ prajñaṁ = nor conscious of the intermediary states (or from both sides); न na = not; प्रज्ञानघनं prajñānaghanaṁ = nothing but knowledge; न प्रज्ञं na prajñaṁ = nor consciousness; न अप्रज्ञम् na aprajñam = nor unconsicousness; अदृष्टम् adṛṣṭam = invisible; अव्यवहार्यं avyavahāryaṁ = unactionable; अग्राह्यं agrāhyaṁ = unperceivable, ungraspable; अलक्षणम् alakṣaṇam = devoid of all attributes or signs; अचिन्त्यम् acintyam = unthinkable; अव्यपदेश्यं avyapadeśyaṁ = undefinable, ineffable; एकात्मप्रत्ययसारं ekātmapratyayasāraṁ  = having the same nature of pure Self-consciousness alone; प्रपञ्चोपशमं prapañcopaśamaṁ = away and in negation of the whole existence world, in negation with the relative existence of the world; शान्तं śāntaṁ = peaceful; शिवम् śivam = blissful; अद्वैतं advaitaṁ = beyond duality; चतुर्थं caturthaṁ  = the fourth (the fourth pāda or part); मन्यन्ते manyante = consider or of the opirnion of; सः saḥ = that; आत्मा ātmā = self; सः saḥ = He; विज्ञेयः vijñeyaḥ = to be knowable and  to be realized.

Verse 7 meaning

The fourth part (or step) is like this. It is neither inward consicous, nor outward conscious, nor conscious of the intermediary states; it is neither knowledge nor ignorance, nor consciousness, nor unconsciousness; it is invisible, it is unperceivable, ungraspable, it is devoid of all attributes or signs, it is unthinkable, undefinable, ineffable, it is having the same nature of the pure Self-consciousness alone, it is away from negation of the whole existence world or the relativity, it is peaceful, blissful, beyond duality – one. This has to be realized.

Verse 8

सोऽयमात्माध्यक्षरमोङ्करोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति॥ ८॥
సోఽయమాత్మాధ్యక్షరమోఙ్కరోఽధిమాత్రం పాదా మాత్రా మాత్రాశ్చ పాదా అకార ఉకారో మకార ఇతి॥ ౮॥ so'yamātmādhyakṣaramoṅkaro'dhimātraṁ pādā mātrā mātrāśca pādā akāra ukāro makāra iti || 8||

Verse 8 Word split पद विभजन 

सः अयम् आत्मा अध्यक्षरम् ओम्कारः अधिमात्रम् पादाः  मात्राः मात्राः च पादाः अकार उकारः मकारः इति ॥ ८॥
సః అయమ్ ఆత్మా అధ్యక్షరమ్ ఓమ్కారః అధిమాత్రమ్ పాదాః  మాత్రాః మాత్రాః చ పాదాః అకార ఉకారః మకారః ఇతి ॥ ౮॥

Verse 8 Word-to-word meaning

सः saḥ = that; अयम् ayam = this; आत्मा ātmā = Atman; अध्यक्षरम् adhyakṣaram = in the verbal form; ओम्कारः omkāraḥ = the syllable Om; अधिमात्रम् adhimātram = of the form of syllables; पादरूपः pādarūpaḥ यतः yataḥ = because, since; पादाः pādāḥ = the feet or parts; मात्राः mātrāḥ = the syllables; च ca = and; मात्राः mātrāḥ = the syllables; पादाः pādāḥ = the feet or parts; अकार akāra = the letter A (अ); उकारः ukāraḥ = the letter U (उ); मकारः makāraḥ = the letter Ṁ (म्); इति iti = this.

Verse 8 meaning

This atman that has been described in previous verses as having four parts, is expressed in the form of syllable as Om. And this Om is viewed from the stand point of sound or syllables. The parts are the syllables and the syllables are the parts. Know this that the first part is with the letter A (अ), the second part is with letter U (उ) and the third part is with letter Ṁ (म्).

Verse 9

जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्त्वाद्
वाऽऽप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद॥ ९॥
జాగరితస్థానో వైశ్వానరోఽకారః ప్రథమా మాత్రాఽఽప్తేరాదిమత్త్వాద్
వాఽఽప్నోతి హ వై సర్వాన్ కామానాదిశ్చ భవతి య ఏవం వేద॥ ౯॥
jāgaritasthāno vaiśvānaro'kāraḥ prathamā mātrā''pterādimattvād vā''pnoti ha vai sarvān kāmānādiśca bhavati ya evaṁ veda || 9||

Verse 9 Word split पद विभजन 

जागरितस्थानः वैश्वानरः अकारः प्रथमा मात्रा आप्ते आदिमत्वात् 
वा आप्नोति ह वै सर्वान् कामान् आदिः च भवति यः एवं वेद ॥ ९॥

జాగరితస్థానః వైశ్వానరః అకారః ప్రథమా మాత్రా ఆప్తే ఆదిమత్వాత్ 
వా ఆప్నోతి హ వై సర్వాన్ కామాన్ ఆదిః చ భవతి యః ఏవం వేద ॥ ౯॥

Verse 9 Word-to-word meaning

जागरितस्थानः jāgaritasthānaḥ = whose field is the waking state; वैश्वानरः vaiśvānaraḥ = in the energy form Vaishvanara; अकारः akāraḥ = the letter A; प्रथमा prathamā = the first; मात्रा mātrā = syllable; आप्ते āpte = on account of its abundance or pervasivness; आदिमत्वात् ādimatvāt = on account of it being the first or original; वा vā = and; यः yaḥ = who; एवं evaṁ = thus; वेद veda = knows; सः saḥ = he; हवै havai = verily; सर्वान् sarvān = all; कामान् kāmān = desirable objects; आप्नोति āpnoti = attains; आदिः ādiḥ = the first; च ca = and;  भवति bhavati = becomes.

Verse 9 meaning

The first part is with the letter A on account of its all pervasiveness and on account of being the first, is present in the form of Vaishvanara energy whose field is the waking state. He who knows this thus attains fulfillment of all desires and becomes the first (of all).

Verse 10

स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षात्
उभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति
नास्याब्रह्मवित्कुले भवति य एवं वेद॥ १०॥

స్వప్నస్థానస్తైజస ఉకారో ద్వితీయా మాత్రోత్కర్షాత్
ఉభయత్వాద్వోత్కర్షతి హ వై జ్ఞానసన్తతిం సమానశ్చ భవతి
నాస్యాబ్రహ్మవిత్కులే భవతి య ఏవం వేద॥ ౧౦॥

svapnasthānastaijasa ukāro dvitīyā mātrotkarṣāt
ubhayatvādvotkarṣati ha vai jñānasantatiṁ samānaśca bhavati nāsyābrahmavitkule bhavati ya evaṁ veda || 10||

Verse 10 Word split पद विभजन 

स्वप्नस्थानः तैजसः उकारः द्वितीया मात्रा उत्कर्षात् 
उभयत्वात् उत्कर्षति ह वै ज्ञानसंततिं  समानः च भवति
न अस्य अब्रह्मवित् कुले भवति यः एवं  वेद ॥ १०॥

స్వప్నస్థానః తైజసః ఉకారః ద్వితీయా మాత్రా ఉత్కర్షాత్ 
ఉభయత్వాత్ ఉత్కర్షతి హ వై జ్ఞానసంతతిం  సమానః చ భవతి
న అస్య అబ్రహ్మవిత్ కులే భవతి యః ఏవం  వేద ॥ ౧౦॥

Verse 10 Word-to-word meaning

स्वप्नस्थानः svapnasthānaḥ = whose field is the dreaming state; तैजसः taijasaḥ = in the form of energy Taijasa; उकारः ukāraḥ = the letter U (उ); द्वितीया dvitīyā = second; मात्रा mātrā = syllable; उत्कर्षात् utkarṣāt = on account of superiority; उभयत्वात् ubhayatvāt = or on account of intermediate position (being in the middle or between the two); उत्कर्षति utkarṣati = icnreases; ह वै ha vai = verily; वा vā = or; यः yaḥ = who or that one; एवं evaṁ = thus; वेद veda = knows; ज्ञानसंततिं  jñānasaṁtatiṁ = the flow or continuity of knowledge or thought; समानः samānaḥ = equal to all; च ca = and; भवति bhavati = becomes; अस्य asya = his; अब्रह्मवित् abrahmavit = ignorant of Brahman; कुले kule = in the family; न भवति na bhavati =  not born.

Verse 10 meaning

The second part is with the letter U. On account of its superiority and intermediary nature, it is present in the form of Taijasa energy whose field is the dream-life state. He who knows this thus increases his flow or continuity of knowledge and becomes equal to all. No person ignorant of Brahman is ever born in his family.

Verse 11

सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा
मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद॥ ११॥

సుషుప్తస్థానః ప్రాజ్ఞో మకారస్తృతీయా మాత్రా మితేరపీతేర్వా
మినోతి హ వా ఇదం సర్వమపీతిశ్చ భవతి య ఏవం వేద॥ ౧౧॥

suṣuptasthānaḥ prājño makārastṛtīyā mātrā miterapītervā
minoti ha vā idaṁ sarvamapītiśca bhavati ya evaṁ veda || 11||

Verse 11 Word split पद विभजन 

सुषुप्तस्थानः प्राज्ञः मकारः तृतीया मात्रा मितेः अपीतेः वा  
मिनोति ह वा इदं सर्वं अपीतिः च भवति यः एवं वेद ॥ ११॥

సుషుప్తస్థానః ప్రాజ్ఞః మకారః తృతీయా మాత్రా మితేః అపీతేః వా  
మినోతి హ వా ఇదం సర్వం అపీతిః చ భవతి యః ఏవం వేద ॥ ౧౧॥

Verse 11 Word-to-word meaning

सुषुप्तस्थानः suṣuptasthānaḥ = whose field is the deep sleep state; प्राज्ञः prājñaḥ = the Prājña; तृतीया tṛtīyā = the third; मात्रा mātrā = syllable; मकारः makāraḥ = the letter Ṁ; मितेः miteḥ = from its being a measure; अपीतेः apīteḥ = on account of its being the final; वा vā = or; यः yaḥ = who; एवं evaṁ = thus; वेद veda = knows; ह वै ha vai = verily, truly; इदं idaṁ = this; सर्वं sarvaṁ = all; मिनोति minoti = measures; अपीतिः apītiḥ = dissolving or entering into; च ca = and; भवति bhavati = becomes.

Verse 11 meaning

The third part is with the letter Ṁ. On account of its being the measure and the final, it is present in the form of Prājña energy whose field is the deep sleep state. He who knows this is able to measure all (realise the real nature of the world) and also comprehends all within himself.

Verse 12

अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत
एवमोङ्कार आत्मैव संविशत्यात्मनाऽऽत्मानं य एवं वेद॥ १२॥

అమాత్రశ్చతుర్థోఽవ్యవహార్యః ప్రపఞ్చోపశమః శివోఽద్వైత
ఏవమోఙ్కార ఆత్మైవ సంవిశత్యాత్మనాఽఽత్మానం య ఏవం వేద॥ ౧౨॥

amātraścaturtho'vyavahāryaḥ prapañcopaśamaḥ śivo'dvaita
evamoṅkāra ātmaiva saṁviśatyātmanā''tmānaṁ ya evaṁ veda || 12||

Verse 12 Word split पद विभजन 

अमात्रः चतुर्थः अव्यवहार्यः प्रपञ्चोपशमः शिवः अद्वैतः
एवं ओंकारः आत्मा एव संविशति आत्मना आत्मानं यः एवं वेद ॥ १२॥

అమాత్రః చతుర్థః అవ్యవహార్యః ప్రపఞ్చోపశమః శివః అద్వైతః
ఏవం ఓంకారః ఆత్మా ఏవ సంవిశతి ఆత్మనా ఆత్మానం యః ఏవం వేద ॥ ౧౨॥

Verse 12 Word-to-word meaning

अमात्रः amātraḥ = without syllables; अव्यवहार्यः avyavahāryaḥ = transcendental, unactionable; प्रपञ्चोपशमः prapañcopaśamaḥ = cessation of all phenomenon; शिवः śivaḥ = the supreme bliss; चतुर्थः caturthaḥ = the fourth; एवं evaṁ = thus; ओंकारः oṁkāraḥ = the Om; अद्वैतः advaitaḥ =non-duality, unitary; आत्मा ātmā = Ātman; एव eva = verily; यः yaḥ = who; एवं evaṁ = thus; वेद veda = knows; आत्मना ātmanā = by his own self; आत्मानं ātmānaṁ = the self; संविशति saṁviśati = enter in.

Verse 12 meaning

That state which has no syllables, incomprehensible with the aid of the senses, where all cessation of phenomena happens, which is full of bliss, non-dualistic, unified Om is the fourth and is verily the same as the Ātman. He who knows this merges his self into the Self. This - the fourth state is called as amātraḥ - which means, it is without syllables - that means, it cannot be expressed by any syllables. That is the reason, it is written as ardhachandraakaara ॅ  (crescent of a moon). Once, one transcends this state, then the individual enters into the bindu or the dot state  ं which is the fifth state of the sound AUM. The AUM consists of five letters - A अ, U उ, M म्,  ॅ and ं. 

Further commentary on 4 states from varivasyārahasyam वरिवस्यारहस्यम् 
(from the text compiled by श्री भास्करराय मखिन् śrī Bhāskararāya Makhin and English translation by Pandit S. Subrahmanya Shāstri)

antaḥkaraṇacatuṣkavyavahāraḥ svāpnikāvasthā।
sā tārtīyekārādvodhyāpi galasthale cintyā॥38॥

अन्तःकरणचतुष्कव्यवहारः स्वाप्निकावस्था।
सा तार्तीयेकाराद्वोध्यापि गलस्थले चिन्त्या॥३८॥

అన్తఃకరణచతుష్కవ్యవహారః స్వాప్నికావస్థా।
సా తార్తీయేకారాద్వోధ్యాపి గలస్థలే చిన్త్యా॥౩౮॥

antah = inner; karana = tendencies; chatushka = consisting of four; अव्यवहार = transcendental, unactionable; svapnikavastha = dream state; sa = that; taartiyekara = belonging to the third group or form; udhya = to be spoken; api = also; galasthale = at the place of throat; chintyaa = to be conceived

In the letter ī of the third Group should be apprehended the Brightness which is the cause of the dream state (svapna), wherein the four antahkaranas operate; the letter (La) of the second Group should likewise be so conceived.

आन्तरवृत्तेर्लयतो लीनप्रायस्य जीवस्य।
वेदनमेव सुषुप्तिश्चिन्त्या तार्तीयबिन्दौ सा॥३९॥

āntaravṛtterlayato līnaprāyasya jīvasya।
vedanameva suṣuptiścintyā tārtīyabindau sā॥39॥

ఆన్తరవృత్తేర్లయతో లీనప్రాయస్య జీవస్య।
వేదనమేవ సుషుప్తిశ్చిన్త్యా తార్తీయబిన్దౌ సా॥౩౯॥

In the Bindu of the third Group should be known the subconscious state which is the cause of the state of deep slumber (susupti), wherein all the antahkaranas are in a dormant condition and the Jiva almost so.

turyāvasthā cidabhivyañjakanādasya vedanaṃ proktam।
tadbhāvanārdhacandrādikaṃ trayaṃ vyāpya kartavyā ॥40॥

तुर्यावस्था चिदभिव्यञ्जकनादस्य वेदनं प्रोक्तम्।
तद्भावनार्धचन्द्रादिकं त्रयं व्याप्य कर्तव्या ॥४०॥

తుర్యావస్థా చిదభివ్యఞ్జకనాదస్య వేదనం ప్రోక్తమ్।
తద్భావనార్ధచన్ద్రాదికం త్రయం వ్యాప్య కర్తవ్యా ॥౪౦॥

The state in which nāda brings about absolute consciousness (caitanya) is known as the fourth state (turyāvastha). This should be conceived as pervading the three letters beginning with ardhachandra.

ānandaikaghanatvaṃ yadvācāmapi na gocaro nṛṇām।
turyātītāvasthā sā nādāntādipañcake bhāvyā॥41॥

आनन्दैकघनत्वं यद्वाचामपि न गोचरो नृणाम्।
तुर्यातीतावस्था सा नादान्तादिपञ्चके भाव्या॥४१॥

ఆనన్దైకఘనత్వం యద్వాచామపి న గోచరో నృణామ్।
తుర్యాతీతావస్థా సా నాదాన్తాదిపఞ్చకే భావ్యా॥౪౧॥

Bliss alone (in its fullness) which is beyond the range of description by men is the state beyond the fourth (Turyātita), which is to be conceived in the five letters beginning with Nādanta.

॥ इति माण्डूक्योपनिशत् समाप्ता॥

॥ ఇతి మాణ్డూక్యోపనిశత్ సమాప్తా॥

|| iti māṇḍūkyopaniśat samāptā ||

CONCLUSION
By this time the reader might have understood the essence of Mandukya Upanishad. If the reader is carried away by the information or the knowledge, then the meaning or the essence of Mandukya Upanishad is that, from the ākāśa/Ether, the shabda or sound has evoluted and that sound is AUM. The Aaa... creates or manifests everything in the Universe through the ākāśa/Ether, the Uuu... sustains and the Mmm... dissolves everything in the Universe back into that eternal Nothingness through the ākāśa/Ether. Hence, the AUM is primordial.

The AUM is called as Holy Ghost in Christian Mysticism. It is pronounced as AMEN in Hebrew/Armaic and AMIN in Islam. Every ism talks the same primordial sound and deals with it in the same way a little bit different here and there in the pronunciation.

Some other reference that talk on AUM

ध्यानबिन्दूपनिषत् dhyānabindūpaniṣat says:

ओमित्येकाक्षरं ब्रह्म ध्येयं सर्वमुमुक्षिभिः।
ఓమిత్యేకాక్షరం బ్రహ్మ ధ్యేయం సర్వముముక్షిభిః।

ॐ  इति एक अक्षरं ब्रह्म ध्येयं सर्व मुमुक्षुभिः
ఓం  ఇతి ఏక అక్షరం బ్రహ్మ ధ్యేయం సర్వ ముముక్షుభిః 

omityekākṣaraṁ brahma dhyeyaṁ sarvamumukṣibhiḥ |

All those who are aspiring for liberation or emancipation should meditate upon this one Akshara (letter  OM / AUM) as Brahman itself.

ओङ्कारं यो न जानाति ब्रह्मणो न भवेत्तु सः।
ఓఙ్కారం యో న జానాతి బ్రహ్మణో న భవేత్తు సః।

oṅkāraṁ yo na jānāti brahmaṇo na bhavettu saḥ |

Whoever do not know the Omkara, they cannot know the Brahman or the Absolute.

*********************

How to chant Omkara/ OM/ AUM as a practice?

At this stage we need to understand one aspect of energy generation in the human body. What is the center point from where the energy is generated?

For this we will refer Brahmavidyopanishat:

द्विसप्ततिसहस्राणि नाडीं भित्त्वा च मूर्धनि।
वरदः सर्वभूतानां सर्वं व्याप्यावतिष्ठति॥ ११॥

ద్విసప్తతిసహస్రాణి నాడీం భిత్త్వా చ మూర్ధని।

వరదః సర్వభూతానాం సర్వం వ్యాప్యావతిష్ఠతి॥ ౧౧॥

dvisaptatisahasrāṇi nāḍīṁ bhittvā ca mūrdhani |
varadaḥ sarvabhūtānāṁ sarvaṁ vyāpyāvatiṣṭhati || 11||

द्विसप्ततिसहस्राणि = 72000; नाडीं = any tubular organ of the body (energy channel actually); भित्त्वा = having been; च = and; मूर्धनि = chief or the beginning point (this point is the 3/4th of an inch below the navel region) वरदः = granting wishes; सर्वभूतानां = all beings; सर्वं = everywhere; व्याप्य = permeable, penetrable; अवतिष्ठति =  abide॥ ११॥

The soul being at the starting point or the foremost point of the 72,000 nadis, being a benefactor, abides always in everything and in all beings. The center point for all the 72,000 nadis is the manipura chakra (Lumbar center), which is 3/4th of an inch below the navel region. This is the energy center from which the energy is transmitted across the whole body through the 72,000 energy channels (36,000 on left side and 36,000 on right side).

Figure 10 - 72,000 Nadis (very old picture from Indian Vedic Tradition)

कांस्यघण्टानिनादस्तु यथा लीयति शान्तये।
ओङ्कारस्तु तथा योज्यः शान्तये सर्वमिच्छता॥ १२॥

కాంస్యఘణ్టానినాదస్తు యథా లీయతి శాన్తయే।
ఓఙ్కారస్తు తథా యోజ్యః శాన్తయే సర్వమిచ్ఛతా॥ ౧౨॥

kāṁsyaghaṇṭāninādastu yathā līyati śāntaye |
oṅkārastu tathā yojyaḥ śāntaye sarvamicchatā || 12||

कांस्यघण्टानिनादस्तु = sound emanated from a bronze metal bell; यथा = for instance; लीयति = disappears; शान्तये = Silence; ओङ्कारस्तु = shall be in Omkara; तथा = thus likely; योज्यः = connected to, unified; शान्तये = peacefulness; सर्वमिच्छता = all desires; wishfulness॥ १२॥

For instance, as the gong sound emanated from a bronze metal bell disappears into silence, thus similarly all wishfulness disappears in peacefulness by getting connected or unified in Omkaara emanated from the Soul.

यस्मिन्विलीयते शब्दस्तत्परं ब्रह्म गीयते।
धियं हि लीयते ब्रह्म सोऽमृतत्वाय कल्पते॥ १३॥

యస్మిన్విలీయతే శబ్దస్తత్పరం బ్రహ్మ గీయతే।
ధియం హి లీయతే బ్రహ్మ సోఽమృతత్వాయ కల్పతే॥ ౧౩॥

yasminvilīyate śabdastatparaṁ brahma gīyate |
dhiyaṁ hi līyate brahma so'mṛtatvāya kalpate || 13||

यस्मिन्विलीयते (यः अस्मिन् विलीयते ) = this being disappeared, being melt into this; शब्दस्तत्परं = sound eagerly engaged in; ब्रह्म = Brahman; गीयते = be called or be sung or praised in song; धियं = by thought or intelligence (mentally); हि = verily; लीयते = melting (disappears); ब्रह्म = Brahman; सोऽमृतत्वाय (सः + अमृतत्त्वाय ) = that immortality; कल्पते =accommodate one’s self to ॥ १३॥

Where the Om is disappearing at the end of its sound that is Brahman. Similarly, the aspirant who melts the thought or intelligence into Brahman accommodate one’s self to that immortality.

How to sit?
गुदमवष्टभ्याधारा గుదమవష్టభ్యాధారా

Place the left heel at the perineum and lock the muladhara (coccygeal center). Let the right foot rest in front of the left foot. Sit in either ardha siddhasana or siddhasana posture. Let your hands rest at the junction of thighs and hip or let them rest on the legs above the knees with palms facing upwards. Take a deep breath through nose closing the mouth till the air reaches the abdomen (svadhisthana chakra - Lumbar center) and while exhaling open the mouth and chant Aaa... till the breath reaches anahata chakra (Dorsal center) and once it reaches the anahata chakra, chant Uuu... without any break and continue chanting Uuu... till the breath reaches vishuddha chakra (Cervical center) and at vishuddha chakra chant Mmm... without any break and continue Mmm... till all the breath is expelled out through nostrils and melt into the sound of Mmm...

Chant AUM as mentioned above about 21 times or for 15 minutes. At the end of above practice sit in Silence for some time and merge into It.

Figure 11

Figure 12 - Names of various Chakras (spinal centers)

Figure 13 - Human body with Chakras

Figure 14 - Human body with Chakras and Sushumna Nadi

Figure 15 - Fourteen Lokas

*****************************************************************************************

शान्ति मन्त्र

śānti mantra

ॐ भद्रं कर्णेभिः शृणुयाम देवाः।

भद्रं पश्येमाक्षभिर्यजत्राः।

स्थिरैरङ्गैस्तुष्टुवागँसस्तनूभिः।

व्यशेम देवहितं यदायुः।

स्वस्ति न इन्द्रो वृद्धश्रवाः।

स्वस्ति नः पूषा विश्ववेदाः।

स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः।

स्वस्ति नो बृहस्पतिर्दधातु॥

ॐ शान्तिः शान्तिः शान्तिः॥

ఓం భద్రం కర్ణేభిః శృణుయామ దేవాః।
భద్రం పశ్యేమాక్షభిర్యజత్రాః।
స్థిరైరఙ్గైస్తుష్టువాగఁసస్తనూభిః।
వ్యశేమ దేవహితం యదాయుః।
స్వస్తి న ఇన్ద్రో వృద్ధశ్రవాః।
స్వస్తి నః పూషా విశ్వవేదాః।
స్వస్తి నస్తార్క్ష్యో అరిష్టనేమిః।
స్వస్తి నో బృహస్పతిర్దధాతు॥
ఓం శాన్తిః శాన్తిః శాన్తిః॥

ॐ  ॐ  ॐ 
AUM AUM AUM

सहनाववतु सहनौभुनक्तु 

सहवीर्यं करवावहै 

तेजस्विनावधीतमस्तु 

माविद्विशावहै 

ॐ शान्तिः शान्तिः शान्तिः

sahanāvavatu sahanaubhunaktu 
sahavīryaṃ karavāvahai 
tejasvināvadhītamastu 
māvidviśāvahai 
oṃ śāntiḥ śāntiḥ śāntiḥ

సహనావవతు సహనౌభునక్తు 
సహవీర్యం కరవావహై 
తేజస్వినావధీతమస్తు 
మావిద్విశావహై 
ఓం శాన్తిః శాన్తిః శాన్తిః

Let us be together, Let us eat together

Let us produce energy together

Let there be no limit to our energies

Let there be no ill feeling among us

AUM Peace Peace Peace

ॐ  ॐ  ॐ 
AUM AUM AUM

असतो मा सद्गमय 

तमसो मा ज्योतिर्गमय 

मृत्योर्मा अमृतङ्गमय

ॐ शान्तिः शान्तिः शान्तिः 

asato mā sadgamaya 
tamaso mā jyotirgamaya 
mṛtyormā amṛtaṅgamaya
oṃ śāntiḥ śāntiḥ śāntiḥ

అసతో మా సద్గమయ 
తమసో మా జ్యోతిర్గమయ 
మృత్యోర్మా అమృతఙ్గమయ
ఓం శాన్తిః శాన్తిః శాన్తిః 

May I be led

From untruth to Truth

From darkness to Light

(From ignorance/sleep to enlightenment/awakening)

From mortality to Immortality

AUM Peace Peace Peace

[1] TheBigger.com
[2] Wikipedia
[3] National Geographic

Touch the Source of the source

Eyes cannot see You. You are the source of sight.
Ears cannot hear You. You are the source of hearing.
Nose cannot smell You. You are the source of smell.
Tongue cannot taste You. You are the source of taste.
Skin cannot feel You. You are the source of feeling.

Always be conscious of what is real and trivial.

When You are not conscious of your True Self then everything appears real and the Truth is hidden.
When You are conscious of your True Self then everything that has appeared, is appearing and is going to appear as real appears as trivial.

Always touch the Source of the source and See the Truth and be in constant awareness of the Truth.

There is nothing like becoming the Source. You are the Source. 
Become aware of That, that You are the Source.


(Inspired by Rumi)

Bhagavati Shri Lalitaashtakam

Lyrics in Devanāgari Script

भगवति श्री ललिताष्टकम्

नमोस्तुते सरस्वति त्रिशूल चक्रधारिणि सितांबरावृते शुभे मृगेंद्र पीठ संस्थिते सुवर्ण बंधुराधरे सझल्लरी शिरोरुहे सुवर्ण पद्मभूषिते नमोस्तुते महेश्वरी || पितामहादिभिर्नुते स्वकांति लुप्त चंद्रभे सुरत्न मालयावृते भवाब्दि कष्ट हारिणि तमाल हस्तमंडिते तमाल फालशोभिते गिरा मगोचरे इलेनमोस्तुते महेश्वरी || स्वभक्ति वत्सले नघे सदापवर्ग भोगदे दरिद्र दुःखहारिणि त्रिलोक शंकरीश्वरी भवानि भीम अंबिके प्रचंड तेजुज्ज्वले भुजा कलाप मंडिते नमोस्तुते महेश्वरी || प्रसन्नभीति नासिके प्रसून माल्य कंधरे धियस्तमो निवारिके विशुद्ध बुद्दि कारिके सुरार्चि तांघ्रि पंकजे प्रचंड विक्रमे क्षरे विशाल पद्मलोचने नमोस्तुते महेश्वरी || हतस्त्वया सदैत्य धूम्रलोचनो यदारणे तदा प्रहास वृष्टय स्त्रिविष्ट पैस्स्ङुरैः कृताः निरीक्ष्यतत्रते प्रभामलज्जत प्रभाकर स्त्वये दयाकरे ध्रुवे नमोस्तुते महेश्वरी || ननादकेसरी यदा चचाल मेदिनी तदा जगामदैत्य नायकस्ससेनया द्रुतं भिया सकोप कंपद च्चदे सचंड मुंडघातिके मृगेंद्र नाद नादिते नमोस्तुते महेश्वरी || सुचंदनार्चतालके सितोष्ण वारणाधरे सशर्करानने वरे निशुंभ शुंभ मर्धिनि प्रसीद चंडिके अजेसमस्त दोष घातिके शुभामति प्रदे चले नमोस्तुते महेश्वरी || त्वमेव विश्वधारिणी त्वमेव विश्वकारिणी दिनौकसां हितेरताकरोतिदैत्य नाशनं शताक्षिरक्तदंतिके नमोस्तुते महेश्वरि || पठंतिये समाहिता इमंस्तवं सदानर अनन्यभक्ति संयुता अहर्मुखे सुवासरम् भवंतु तेतु पंडितास्सुपुत्र धान्यसंयुतिः कलत्र भूति संयुता प्रजंति चामृतं सुखम्॥ Lyrics in English Script (transliteration)

bhagavati śrī lalitāṣṭakam namostute sarasvati triśūla cakradhāriṇi sitāṁbarāvṛte śubhe mṛgeṁdra pīṭha saṁsthite suvarṇa baṁdhurādhare sajhallarī śiroruhe suvarṇa padmabhūṣite namostute maheśvarī || pitāmahādibhirnute svakāṁti lupta caṁdrabhe suratna mālayāvṛte bhavābdi kaṣṭa hāriṇi tamāla hastamaṁḍite tamāla phālaśobhite girā magocare ilenamostute maheśvarī || svabhakti vatsale naghe sadāpavarga bhogade daridra duḥkhahāriṇi triloka śaṁkarīśvarī bhavāni bhīma aṁbike pracaṁḍa tejujjvale bhujā kalāpa maṁḍite namostute maheśvarī || prasannabhīti nāsike prasūna mālya kaṁdhare dhiyastamo nivārike viśuddha buddi kārike surārci tāṁghri paṁkaje pracaṁḍa vikrame kṣare viśāla padmalocane namostute maheśvarī || hatastvayā sadaitya dhūmralocano yadāraṇe tadā prahāsa vṛṣṭaya striviṣṭa paissṅuraiḥ kṛtāḥ nirīkṣyatatrate prabhāmalajjata prabhākara stvaye dayākare dhruve namostute maheśvarī || nanādakesarī yadā cacāla medinī tadā jagāmadaitya nāyakassasenayā drutaṁ bhiyā sakopa kaṁpada ccade sacaṁḍa muṁḍaghātike mṛgeṁdra nāda nādite namostute maheśvarī || sucaṁdanārcatālake sitoṣṇa vāraṇādhare saśarkarānane vare niśuṁbha śuṁbha mardhini prasīda caṁḍike ajesamasta doṣa ghātike śubhāmati prade cale namostute maheśvarī || tvameva viśvadhāriṇī tvameva viśvakāriṇī dinaukasāṁ hiteratākarotidaitya nāśanaṁ śatākṣiraktadaṁtike namostute maheśvari|| paṭhaṁtiye samāhitā imaṁstavaṁ sadānara ananyabhakti saṁyutā aharmukhe suvāsaram bhavaṁtu tetu paṁḍitāssuputra dhānyasaṁyutiḥ kalatra bhūti saṁyutā prajaṁti cāmṛtaṁ sukham ||

Gauranga ardhanga song

Gauranga ardhanga song Lyrics and Meaning:

Lyrics in Devanagari and English script

गौराङ्ग अर्धाङ्ग गङ्गा तरङ्गे।
योगि महायोग का रूप राजे॥

gaurāṅga ardhāṅga gaṅgā taraṅge |
yogi mahāyoga kā rūpa rāje ||

बाघ छाला मुण्ड माल शशि फाल करताल।
कालेक ढिमि ढिमिक ढिमि ढमरू बाजे॥
ताडेक ढिमि ढिमिक ढिमि ढमरू बाजे॥ (alternative)

bāgha chālā muṇḍa māla śaśi phāla karatāla |
kāleka ḍhimi ḍhimika ḍhimi ḍhamarū bāje ||
tāḍeka ḍhimi ḍhimika ḍhimi ḍhamarū bāje॥ (alternative)

अम्बराम्ब गान्धार दिगम्बर जटा जूट।
फणिधार भुजङ्गेश अङ्ग विभूति छाजे॥

ambarāmba gāndhāra digambara jaṭā jūṭa |
phaṇidhāra bhujaṅgeśa aṅga vibhūti chāje ||

वाणी विलासतूय दाता विधाता।
जाता सकल दुःख सदाशिव विराजे॥

vāṇī vilāsatūya dātā vidhātā |
jātā sakala duḥkha sadāśiva virāje ||



Lyrics in Telugu script

గౌరాంగ అర్ధాంగ గంగా తరంగే
యోగి మహా యోగ కా రూప రాజే

బాఘ ఛాలా ముండ మాలా శశి ఫాల కరతాల
కాలేక ఢిమి ఢిమిక ఢిమి ఢమరు బాజే
తాడేక ఢిమి ఢిమిక ఢిమి ఢమరూ బాజే (alternative)

అంబరాంబ గాంధార దిగంబర జటా జూట
ఫణిధార భుజంగేశ అంగ విభూతి ఛాజే

వాణి విలాస తూయ దాతా విధాతా
జాతా సకల దుఃఖ సదాశివ విరాజే

Meaning

गौराङ्ग अर्थाङ्ग गङ्गा तरङ्गे।
योगि महायोग का रूप राजे॥

Oh Shiva! Thou hast made Gauri, Thy Consort as Thine half body part along with the current (wave)
of Ganga |
Thou art the form of King Yogi among the great Yogis||

Deeper Spiritual Meaning:
Shiva is considered to be ardhanarishvara meaning the one who has half of his body as male and the other half as female. In Vedanata, the male aspect of the Cosmos is considered to be the Unmanifested Cosmos (the eternal Nothingness) and the female aspect is considered to be the Manifested Cosmos. Among the great Yogis, the Yogi who realizes this aspect of the Manifested and the Unmanifested Cosmos and who is in constant awareness of the Unmanifest or anchored in the Unmanifest at the same time being also present in the Manifest is a King among the great Yogis.

बाघ छाला मुण्ड माल शशि फाल करताल।
कालेक (काल + एक = कालेक) ढिमि ढिमिक ढिमि ढमरू बाजे॥
ताडेक (ताल + एक with slang it has become taadeka; another meaning of taal ताल is time) ढिमि ढिमिक ढिमि ढमरू बाजे॥ (alternative)

Thou art clad in tiger skin, wearing garland made of skulls, having moon on your forehead and beat time by clap of Thy hands|
Thou art playest the Dhamaru making the sounds of Dhim Dhim Dhim ||

Deeper Spiritual Meaning:
Shiva is seen as clad in tiger skin, wearing a garland made of skulls, has moon near the forehead, plays the Dhamaru that makes the sounds Dhim Dhim Dhim and stills the time just by clapping hands. The tiger is considered to be vasanas or the sense tendencies. One should be involved in it but not attached to it. The skin depicts the detached attachment that Shiva has towards sense tendencies. Shiva wears garland made of skulls. These skulls are considered to be the skulls of many Brahmas (Creators). The deeper spiritual aspect is the Yogi who can be in the state or awareness of Unmanifest and the Manifest at the same time knows the past, present and future of every manifested particle of the Cosmos and is so much aware of similar to that of any individual who wears a garland. Skull is depicted to be the recorder of all the thoughts of any individual. Moon is depicted for coolness or stillness, thus a Yogi is always anchored in stillness. Dhamru is depicted for creation and dissolution. With each sound of dhim, dhim, dhim the creation or manifestation is happening and the pause in between each sound the dissolution of the manifested Cosmos into the Unmanifested is happening. Thus a Yogi is in constant awareness of the Unamnifested and the Manifested Cosmos. Such a Yogi can still the time just by clapping the hands, which means the Yogi stills the time in a flash of a second goes beyond time concept and remains in stillness all the time.

अम्बराम्ब गान्धार दिगम्बर जटा जूट।
फणिधार भुजङ्गेश अङ्ग विभूति छाजे॥

Thou art the Omnipresent celestial being with matted locks of hair |
Thou art the lord of snakes and wear snake on your neck and smear the sacred ash all over your body||

Deeper Spiritual Meaning:
Shiva is seen with matted locks of hair, with snake around neck and body smeared with sacred ash. Snake is depicted to have no ears but can listen to all the vibrations through its body. Ash is only thing that is left after everything is burnt and is devoid of all properties. Shiva is also called as digambara (दिक् + अम्बर = दिगम्बर ) - meaning the one who has all the directions as clothes, which mean the one who is Omnipresent. A Yogi who is in constant awareness of Nothingness can perceive everything that is being manifested as that Yogi is Omnipresent and at the same time not attached to any properties of the manifested Cosmos.

वाणी विलासतूय दाता विधाता।
जाता सकल दुःख सदाशिव विराजे॥

While the Creator sitting with his Consort Vani writes everyone's fate |
Thou art the One who can erase every sadness (separation from the One) in the one who becomes aware of Thy presence within themselves||

Deeper Spiritual Meaning:
Vani is Brahma's Concert. Brahma is the Creator who writes. Every manifested being or particle writes their fate by their thought process and the attachment that is created towards that thought process and is the creation for all entanglements and sadness. All those individuals who want to burn their fate or the conditional thinking (karma), they have to meditate and enter into the stillness born out of the meditation and anchor themselves in that eternal Nothingness. As Shiva is none other than that eternal Nothingness any individual who anchors themselves in that eternal Nothingess, Shiva is seated in them.

You can listen to the song  here

Vijnana Bhairava Tantra - Verse 156

Vijnana Bhairava Tantra - Verse 156

सकारेण बहिर्याति हकारेण विषेत् पुनः।

हंसहंसेत्यमुं मन्त्रं जीवो जपति नित्यशः॥१५६॥

variation

sakāreṇa bahiryāti hakāreṇa viṣet punaḥ |

haṁsahaṁsetyamuṁ mantraṁ jīvo japati nityaśaḥ ||156||

During inhalation and exhalation - the exhalation happens with the sound 'sa' and the inhalation happens with the sound 'ha'. Hence, in this way the ajapa japa (involuntary utterance of a word) of 'hamsa' happens all the time in the individual.

षट्शतानि दिवा रात्रौ सहस्राण्येकविंशतिः।

जपो देव्याः समुद्दिष्टः सुलभो दुर्लभो जडैः॥ १५६॥

ṣaṭśatāni divā rātrau sahasrāṇyekaviṁśatiḥ |

japo devyāḥ samuddiṣṭaḥ sulabho durlabho jaḍaiḥ || 156 ||

This ajapa japa happens 21,600 times in day & night (full day of 24 hours). The individual who is alert and attentive can become aware of this ajapa japa and is available easily to the individual who is with awareness and very difficult to the ignorant.

In a day of 24 hours there are 86,400 seconds. This means for every 4 seconds (21,600 x 4 = 86,400) one 'hamsa' is happening. Thus in a minute 15 times "hamsa' is happening. The individual who becomes aware of this will become the beneficence.

What is emotional intelligence and what are emotions?

What is Emotional Intelligence?

Emotional Intelligence, is the ability to handle once emotions, and also able to be understand others emotions and respond (not react) according to the actual requirement of any situation based upon the understanding of others emotions so that social responsibility and inter-relationships gets enhanced.

What are emotions?

Emotions are technically neuro-transmitted signals or colloquially called as feelings that are generated by the inner tendencies after evaluation of the signals received by the five senses.

What are the inner tendencies?

In Sanskrit the inner tendencies are called as अन्तःकरण antaḥkaraṇa . These are mind (मनस् manas ), intellect ( बुद्धि buddhi), ego (अहम्कार् ahamkār) and impression (चित्तम् cittam).

What are five senses?

The five senses are: sound (शब्द śabda ), touch (स्पर्श sparśa), form ( रूप rūpa), taste (रस rasa), smell ( गन्ध gandha).

The śārīrakopaniṣat शारीरकोपनिषत्  verse 8 says:

शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च ।

त्रयोविंशतिरेतानि तत्त्वानि प्रकृतानि तु ।

चतुर्विंशतिरव्यक्तं प्रधानं पुरुषः परः ॥ ८॥

śabdaḥ sparśaśca rūpaṁ ca raso gandhastathaiva ca |

trayoviṁśatiretāni tattvāni prakṛtāni tu |

caturviṁśatiravyaktaṁ pradhānaṁ puruṣaḥ paraḥ || 8||

With the five subtle elements / tanmātras: shabda/sound, sparsha/sense of touch, rupa/form, rasa/taste and gandha/smell the total become 23 and in these 23 ways the prakriti is manifested or expressed itself. When we include the chittam into this then it becomes 24. With the Purusha or the avyakta (the unmanifested One) as the prime included all of it becomes 25 (see Figure-6).

Know that the manifestation of jiva expresses with the help of 24 primordial qualities with Purusha or the avyakta (the unmanifested One) as prime.

• Four: Manas/mind, buddhi/intellect, ahaṁkāra/ego, chittam/impression (4)
• Five elements of nature/ pancha bhutas: Earth, Water, Fire, Air and ākāśa/Ether (9)
• Five subtle elements / tanmātras: shabda/sound, sparsha/sense of touch, rupa/form, rasa/taste and gandha/smell (14)
• Five Organs of Perception or pancha Jnanendriyas: Eyes, Ears, Nose, Tongue, and Body/skin (19)
• Five Organs of Action or pancha Karmendriyas: Hands, Legs, Vocal apparatus, Urino-genital organs, and Anus. (24)
• Purusha/avyakta (25)

The amarkosha says kṣetrajña ātmā puruṣaḥ pradhānaṁ prakṛtiḥ striyām क्षेत्रज्ञ आत्मा पुरुषः प्रधानं प्रकृतिः स्त्रियाम् (1.4.310) - The conscious principle in the corporeal frame is ātmā; the Supreme being or the Soul of the Universe is the pre-eminent one and the fundamental one; and the Nature is the original producer of the material world. 

What is Naked Awareness?

Q) What is Naked Awareness?

A) Naked Awareness is a state that cannot be created. It is a state, when every other ripple of the mind, intellect, impressions, and the identities (or the identifications) are gone. When everything is gone, including all the thought processes, and enter the state of Stillness/Silence, then we are in the presence of that Naked Awareness.

It is a state graced upon us when we let go all kinds of concepts, attachments and identifications. It is the most simple state of Nothingness. It is that state, where the questioner and  the question are dissolved in the answer, and become one with the answer, and only the answer remains. 

Vignana Bhairava Tantra - Technique 2

Technique / dhāraņa 2

मरुतोऽन्तर् बहिर् वापि वियद्युग्मानिवर्तनात्।

भैरव्या भैरवस्येत्थम् भैरवि व्यज्यते वपुः॥ २५॥

maruto'ntar bahir vāpi viyadyugmānivartanāt|

bhairavyā bhairavasyettham bhairavi vyajyatevapuḥ || 25 ||

मरुतः = pranic air; अन्तः = inside; बहिः = outside; वा = also; अपि = indeed, also, even; वियत् = vanishing into void space; युग्म = both or pair or dual, confluence, junction; अनिवर्तनात् = restrain from return; भैरव्या = from Bhairava; भैरवस्येत्थं = thus of Bhairava; भैरवी = Bhairavi; व्यज्यते = be manifested or expressed or revealed; वपुः = essence.

When the ingoing prāņic air and also the outgoing apānic air are both vanished into the void space and are restrained from their (respective points of) return, then the essence of Bhairava, which is not different from Bhairavi, gets manifested or expressed. In fact when the two vayus are vanished into the void space, we become aware of the presence of the Unmanifested Cosmos which is not different from the Manifested Cosmos or It gets revealed.

Commentary:

While the first dharana is directing us to become aware of the flow of the breath and the gaps that arise at the junction points of inhalation and exhalation, the second dharana is directing us to be more aware of where the two breaths are entering into a void and are restrained from their point of return. In the first dharana while we tend to listen also to the sounds haṁ and saH, in this case it is not required. We have to become aware of the two voids, internal and external. While we inhale the air (the apana), it enters into a void and restrains from its point of return for a while which is the internal void and while we exhale the air (prana), it enters into a void and restrains from its point of return for a while which is the external void.

Because of the air flowing inward and also outward the whole manifestation is happening. Everything is created because of the inflow and outflow of breath. But if one can ponder on the breathless state then one can become aware of the unmanifested. In that state there is no difference between Bhairavi (the Manifested Cosmos) and Bhairava (the Un-manifested Cosmos).

These two voids are not created or one should not make any attempt to create them. They happen naturally. There will be a state of void where the inhalation pooraka पूरक enters the void and the exhalation rechaka रेचक enters the void. When this occurs then the kevala kumbhaka केवल कुंभक happens. If one restrains breath voluntarily then it is sahita kumbhaka सहित कुंभक which is related to practice of pranayama techniques. When the breath restrains all by itself naturally then the kevala kumbhaka happens which is beneficial. During this kevala kumbhaka state there are no ripples or disturbances that generally arise because of the two (annamaya kosha अन्नमय कोष and the prāņamaya kosha प्राणमय कोष) of the five sheaths (the other three being manomaya kosha मनोमय कोष, vijnānamaya kosha विज्ञानमय कोष and ānandamaya kosha आनन्दमय कोष).

Because of the natural restrained movement of prāņa and apāna vayus, there are no inner sensations that are carried outward and there are no outer sensations that are carried inward due to which the kevala kumbhaka happens and all sensations are ceased. This dhāraņa is an extension of the first dhāraņa. By entering the kevala kumbhaka state we go beyond the senses which is the state of Bhairava (see the meaning of Bhairava in the introduction).

Again in this technique also there is nothing to practice. One has to observe and be aware of the voids where the restraining of the inward and outward breath is happening from their point of return.

The key point in this technique is being aware. Only awareness is the key. Be aware of the voids.

Q) One way of observing the way breath moves mindfully? 

A) Sit on a chair or cross legged on a mat and breath normally while the palms faced downward and resting on the legs or thighs. As the breath flows inward and outward you can observe that most of the breath movement is happening in the lower part of the diaphragm below the navel or the heart center and not above. Now continue the breathing in the same way but palms faced upward. Now you can observe that the breath movement is in the upper part of the diaphragm above the navel or the heart center and not below.

Vignana Bhairava Tantra - Technique 1

Vignana Bhairava Tantra

Introduction

AIM: To study the 112 Meditation Techniques for liberation.

Source: Un-Manifest/Manifest/Shiva-Parvathi conversation/Rudrayamala Tantra/Vignana Bhairava Tantra.

These techniques start from 24th verse in the Vignana Bhairava Tantra.

Vignana = awareness; 

Bhairava = who has gone beyond duality

Ultimate Truth is that, there is no “one” to get liberated. Liberation happens when there is no “one.”

“Stop seeking till you attain Truth.”

Never practice these techniques. Just become aware of them and they get practiced/happen all by themselves. The requisite is to be aware of its presence. All the techniques will throw us mercilessly into Nothingness. Hence, be prepared for it. If you feel that you are getting lots of energy, just ignore it and walk barefoot on the ground or sit on grass lands or earth and the mother earth will take care. Anything that mind says will be an illusion, hence do not get into it.

These techniques are no nonsense, but at the same time beyond the senses.

Even though it is a conversation between Parvati and Shiva where Parvati asks Shiva, the way it is that, the Manifested cosmos is asking the Unmanifested cosmos, how to get back to the Unmanifested. And the Unmanifested cosmos reveals 112 techniques where one can become aware of That and get Beneficence.

The whole Manifested Cosmos is manifested in such a way that there is a pause between every crest and trough, in every up and down, in every inhalation and exhalation, in every expansion and contraction. If one can become aware of this pause then the Beneficence.

When human being breathes there is a pause between each inhalation and exhalation and between each exhalation and inhalation. Even a heart enters a pause between each contraction and de-contraction.

This pause is the key for Beneficence.

All good things start with a prayer.

shuklaambaradharam vishnum shashivarnam chaturbhujam |

Prasanna vadanam dhyaayet sarva vighnopashaantaye ||

शुक्लाम्बरधरं विष्णुम् शशिवर्णं चतुर्भुजम् |

प्रसन्नवदनं ध्यायेत् सर्व विघ्नोपशान्तये ||

శుక్లాంబరధరం విష్ణుం శశివర్ణం చతుర్భుజం |  

ప్రసన్నవదనం ధ్యాయేత్ సర్వ విఘ్నోపశాంతయే ||

Oh pure, spotless, all pervading, ever conscious One; covering everything in the cosmos, holding the cosmos with serenity, tranquility (Love), and present everywhere (omnipresent) and through all times; having a pure space (internal as well as eternal space with stillness and eternal silence), we meditate upon You so that you make us whole by overcoming all our obstacles - go beyond all thoughts and mind (which are illusory obstacles - because obstacle is present only as a thought, in fact thought is the obstacle in the form of mind) and merge us into that Infinite One or make us One with that infinite bliss and may we attain Self Realization and be in that constant Awareness.

Devi Asks:

O Shiva, what is your reality?

What is this wonder-filled universe?

What constitutes seed?

Who centers the universal wheel?

What is this life beyond form pervading forms?

How may we enter it fully, above space and time, names and descriptions?

Let my doubts be cleared!

Technique / dhāraņa 1

भैरव उवाच 

Bhairava uvāca |

ऊर्ध्वे प्राणो ह्यधो जीवो विसर्गात्मा परोच्चरेत्।
उत्पत्तिद्वितयस्थाने भरणाद् भरिता स्थितिः॥ २४॥

ūrdhve prāṇo hyadho jīvo visargātmā paroccaret|
utpattidvitayasthāne bharaṇād bharitā sthitiḥ || 24 ||

श्री भैरव उवाच = shri Bhairava says; ऊर्ध्वे = upward; प्राण: = Prana; ह्यध: = downward; जीव: = the air apana (another meaning is the body consciousness); विसर्गात्मा = whose nature is visarga (leaving the soul consciousness and entering the creation or getting entangled into attachment and started wanting something else other than soul); परोच्चरेत् = manifestation of paradevi; उत्पत्ति = generation (appearance); द्वितयस्थाने = at two places (appearance of duality); भरणाद्  = fixing the mind (one pointed attention and with keen alertness; another meaning is Sustenance); भरिता स्थितिः = state of fullness.

Sri Bhairava said: Paradevi, whose nature is visarga, or creation, manifests as the upward prana and the downward apana. By fixing the mind at the two points of generation (of prana and apana), the state of fullness or the wholesomeness results.

Radiant One, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out) - the beneficence.

There are two ways of understanding this.

The first one/way:

As the breath is risen or going upward ऊर्ध्वे प्राणो, i.e., as the inhalation is happening the individual is getting identified as jiva ह्यधो जीवो while विसर्गात्मा the aatma is shedding its identity that means as the inhalation is happening the individual is losing the soul consciousness and gaining body consciousness. From the unmanifested state because of the breath the manifestation is happening. From the present state the other is happening परोच्चरेत्. From the state of stillness, because of breath the state other than stillness is happening. Because of breath the non-duality has given rise to duality उत्पत्तिद्वितयस्थाने. Because of the consciousness of the breath, the One is appearing as dual. When we understand this and go along (side-by-side) with the breath and if we are alert we can become aware of the breath less state where the breath is stilled for a while and in that state of stillness if we are alert then we can become aware of the bharaṇād Sustenance bharitā sthitiḥ that sustains the whole. The Unmanifest (vibrationless) and Manifest (vibration) co-exist and are two sides of the same coin. The breathless (vibrationless) and the breathful (vibration) states are two states that co-exist for sustenance of this whole Cosmos.

The second one/way:

There are two starting points and in those two starting points it is being present and one can become aware of its existence उत्पत्तिद्वितयस्थाने. The first starting point is at the beginning of inhalation ह्यधो जीवो and the second starting point is at the beginning of exhalation ऊर्ध्वे प्राणो. The ingoing breath is called as apāna and the outgoing breath is called as prāņa. The one that is present in these two starting points is stillness or wholesomeness. That means if one is conscious of the movement of the breath, then one can become aware of the existence of the supreme visarga state (विसर्गात्मा परोच्चरेत्) where everything comes to an end. All the thought processes will come to an end. At this stage every concept dies. And when this happens then one can become aware of the Nothingness or Fullness भरणाद् भरिता स्थितिः.

One should not practice this technique. This technique happens all by itself. One has to sit silently, eyes closed and observe the breath going in and out. In the beginning when the focus is on the incoming and outgoing breath and at the space below or near the nostrils, then one will hear the sound "haaaam" during inhalation and "huuuhh" during exhalation. But, when the focus is internalized / interiorised and as your attention moves along with the breath internally, then you can observe the breath moving along the trachea into the heart center and abdomen region. Similarly during the exhalation from the abdomen through the heart center and up the trachea. If one can focus deeply but softly then one can hear the sound "haaaaamm" during inhalation and "saaaah" during exhalation. Remember these sounds should not be uttered by the individual, rather they should be witnessed. These sounds are very very soft and slightly resemble these sounds and not exactly sound like "haaaammm" and "saaaah." At the beginning of inhalation the “ha” is happening and at the end of the inhalation the “mmm” (am अं) is happening. At the beginning of exhalation the “sa” is happening and at the end of the exhalation the “ha” (visarga :) is happening. This means that at the junction of the breaths “mmm” (am अं) and “ha” (visarga :) is happening, which means everything is coming to an end. And, when we concentrate at these junction points then we will become one with Bhairava or wholeness (भरिता स्थितिः). Once the aspirant becomes aware of this, then Bhairava points out to another verse where he mentions how the the "ham sa" happens.

When one goes deeper and deeper into this, then one can understand the two points. The first one अं is at the bindu which is inside at the top of the head near the Medulla Oblangata and the second one is the visarga : which is at the मणिपुर चक्र Manipura chakra solar plexus. At the bindu the consciousness is being split and at the मणिपुर चक्र Manipura chakra the energy is being split. In fact the prāņa and apāna vayus are the subtle vayus that flow up and down respectively and one can understand this instead of the physical breath that moves upward and downward.

Because of its simplicity this technique can be practised or performed any time, any where and in any position.

The whole key is to be soft and observant with whatever is happening with the breath. One should not make any attempt to regularise or control the breath. When one becomes observant of the breath then one also becomes observant of the gap or the stillness or the breathless state or where the breath is stilled. When one becomes aware of that stillness then in that state the Unmanifest reveals.

Be observant and become the Beneficence!

Attachment

Q) What is attachment?

Ans.) The inclination towards a thought and need for its fulfilment under any circumstances is attachment.

In "God Talks with Arjuna" written by Sri Sri Paramahansa Yogananda, the character "Karna" is depicted as "rāga (राग) - attachment." 

When we look into the story of Karna's birth, he is born before all Pandavas were born. This clearly means our attachment is born before even we have taken our physical birth. In fact, attachment is the root cause for our physical birth or for our existence.

Karna's mother Kunti gets attracted to the external world (external Sun - light) and gives birth to Karna. Kunti who is depicted as "the power of dispassion" realises her mistake and will let go Karna - attachment. This is a clear indication that we can get rid of our attachment by the power of dispassion.

There is an other story which is not widely known about Karna’s previous birth. The Mahabharata mentions that Karna was a demon named Dambhodbhava in his previous life. This demon had terrorised the universe on the strength of a blessing he had received from the sun-god. He had been blessed to have a thousand kavachas (protective layers) which had the following characteristics.

• They could only be destroyed one at a time.
• They could only be destroyed by someone who had performed a thousand years of austerity.
• They would cause the immediate death of the destroyer of the kavacha.

This combination of blessings made him undefeatable till he met his match in the form of the divine sages Nara-Narayana, who are considered non-different from each other. They fought with him alternately, one fighting while the other performed austerity – both doing so for a thousand years. When the warrior would destroy one kavacha and fall dead, the ascetic would revive him by the power of his austerities and then they would swap places. The warrior would fight and finally destroy another kavacha after a thousand years till the ascetic acquired enough merit through austerity to take up the fight for another thousand years and destroy one more kavacha.

By this resourceful and arduous arrangement, those sages destroyed nine hundred and ninety nine kavachas. When just one kavacha remained, the demon fled to the shelter of the sun-god, who due to attachment to his worshipper refused to hand the fugitive over to Nara-Nārāyana. Eventually, the demon was impregnated by the sun-god into the womb of Kunti and he was born as Karna. Simultaneously, Nara-Nārāyana appeared as Arjuna and Krishna annhilated Karna to complete their unfinished mission of ridding the universe of the terrible demon.

The history looks good and interesting. But what is in it for us? What is it trying to tell us?

If we ponder on the deeper aspects of the story, it is a clear indication that because of attachment we are entangled in this cycle of life and death or the wheel of samsāra. To get rid of our attachment we - the manifested nature (vyakta swarupa depicted as Nara or Arjuna) need to anchor our self in the un-manifested nature (avyakta/ Stillness/ Silence depicted as the Nārāyana or Krishna). 

As we go deeper and deeper into our conscious, sub-conscious and super-conscious realms  there could be innumerable levels of protective layers of attachment because of which we are born, the way we behave, the way we act, the way our bodies are, and the way we live. The day we understand this and realise that because of these various levels of attachment, we are undergoing through this wheel of samsara, we start our process of identifying the various levels of attachment and by anchoring into Silence/Stillness/Un-manifest/avyakta we can let go and get rid of our attachment towards our aspirations, goals, desires, wants, needs, in fact our thoughts itself. The day or the moment that happens then we are free. It may take a moment or many lives depending upon our extent or the strength of attachment that we have towards our thoughts. 

On a humourous side we can say that the whole culprit for our existence is our attachment. And to get freed from it we have to let go that attachment. Remember, it is also born from within and not from somewhere else. It is that feeling of separation or the illusion of duality where by we feel that we are not complete and if we acquire something, then we will be complete and will be happy. In reality the attachment is an illusion of wanting external things. Instead of anchoring into the real Light that is within we are trying to acquire the external things that are but a mere reflection of that inner Light.

The attachment is like dirt on a mirror. We have to attempt to clean it and the moment it is cleaned we can see our True reflection in the mirror. Remember that the mirror is always present.

Let us also look into the deeper meaning or the esoteric meaning of the following regarding the kavachas Karna had:

Ø  They could only be destroyed one at a time. - The attachment towards each thought has to be annihilated in Silence/Stillness and could be done only one at a time, because the attachment towards the thought if not annihilated completely, it may leave a residue which will pop up at a later stage. So, we have to wait patiently in that Silence to let it burn completely.

Ø  They could only be destroyed by someone who had performed a thousand years of austerity. - One has to uplift oneself to Sahasrara for annihilating the attachment towards thought.

Ø  They would cause the immediate death of the destroyer of the kavacha. - The moment the attachment is annihilated, the "I" or the identification also gets annihilated. This is biggest attachment we will have, in fact we never want to lose our self. But, until and unless we cannot let go our self, we cannot see out true Self. This can be done only by anchoring in Silence/Stillness.

Remember, Silence is always present. What we need to do is to de-focus from the external world and the moment we do that, then we can acknowledge the presence of Silence. This process of de-focusing requires an effortless effort and the moment we do it, we are already in the presence of Silence and in that stage the attachment disappears.

Meaning of Vakra TunDa sloka

Meaning of:

वक्र तुण्ड महा काय कोटि सूर्य समप्रभा ।
निर्विघ्नं कुरुमे देव सर्व कार्येशु सर्वदा ॥

vakra tunda mahaa kaaya koti soorya samaprabha |
nirvighnam kurume deva sarva kaaryeshu sarvada ||

Turn me inward from the vast external space to the inner effulgent light that is equivalent to a billion stars so that I never lose sight of my awareness of the internal peace and the wisdom; and carry out all activities ever anchored in that stillness.

How to understand perception?

Q) How to understand perception?

A) Check always from where a perception or a feeling is coming, and always it will be there just as only a thought. The moment we let go the thought all feelings and perceptions vanish and we can see clearly the eternal Truth that has been waiting for us to recognise and to become aware of its eternal presence.

Baggage is bondage

As long as there is wanting to have something or to become something, there will be that baggage of wanting that we will be carrying and we will not be free. The seeker has to go beyond the seeking to be Free. Freedom comes only when we let go all the wanting.

All philosophies try to teach us to become a hero. But only Truth teaches us to become Zero. As long as we desire to become something or a hero, we cannot become that, because we will be burdened more with the desire rather than that something. The moment we become Zero, then we can become real heroes. Only a Zero can engulf everything and can become everything, rest all will just be only something and can never become Nothing.

One of the Upanishad message is:

om poornamadah poornamidan poornaatpoornamudachyate 
poornasya poornamaadaaya poornamevaavashishyate||

ॐ  पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते

पूर्णस्य  पूर्णमादाय पूर्णमेवावशिष्यते||

That is Complete and this is Complete
From the Completeness the Completeness arises
Taking away the Completeness from the Completeness
The Completeness remains as is.

The one that is existing is already Complete. It is the thought that to become something which will make it appear incomplete. Hence, the thought to become something will drive us nuts. However, the affirmation and complete conviction of Completeness and a constant awareness of Completeness will make and keep us free forever.

Every thought is a baggage and every baggage is a bondage. The attachment towards thoughts will bind us and prevent us from becoming free. This attachment towards thoughts has become the ever carrying baggage which is preventing us from becoming aware of the Completeness. Because of delusion we keep on carrying this baggage of attachment towards thoughts. Somehow and at some moment we should get bored of this baggage and get out of this game of delusion. The day we are completely bored of carrying the baggage (in any form, even subtlest), then and then only we can let go and at that moment we are free from delusion and become aware of our ever existent Completeness.

Let the Grace of that Completeness keep us ever awake in Completeness.

What is death?

What is death?

It just doesn't matter. How much important a change of dress is? It is the life that is important and it never existed other than in thoughts. Hence, in reality death never existed. The so called consciousness is existing because someone, somewhere in this whole Cosmos gave importance to it. But, in reality even it never existed. What existed is only a simple awareness of existence and existence of awareness.