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Namaskar,Originally Posted by yajvan
Very nicely said.
One says control another says sadhana and yet another sahaja. Guruji says, "once you have put your head in tiger's mouth, there is no going back." All stages will be traversed and at the end one is likely to smile ---
Regards,
Om
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Avadhuta
Re: The Import of Turiya ...
Namaste,
caturtha and caturya indicate “the 4th”, and turya is an abbreviated form.
turya is “the 4th”, and especially “the 4th state of the soul”. And turya also refers to “being in the 4th state of soul”.
turIya means “of 4 parts”, and it indicates “the 4th state of spirit (pure impersonal spirit or brahma)”. And turIya also refers to “being in the 4th state of soul”.
Whichever term is used, we must be careful to distinguish the 4th state itself from the various grades of experiencing or being in that state. For one who is entirely immersed in the turya state, there is surely no difference, but for discussion we must recognize these two aspects of meaning.
Yajvan has been explaining the nature of “being in the 4th state”, whereas Atanu has been considering the turya itself, and I think that this has caused some confusion.
Shri Gaudapada used turya when referring to the absolute “4th”, so perhaps the term turIya should be reserved for “being in the 4th state of soul”.
In which case, the turIya could indeed be described as a “bridge” to the turya.
And, while the nature of turya is beyond cetana, the experience of turIya certainly involves cetana.
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Namaste,Namaste,
caturtha and caturya indicate “the 4th”, and turya is an abbreviated form.
turya is “the 4th”, and especially “the 4th state of the soul”. And turya also refers to “being in the 4th state of soul”.
turIya means “of 4 parts”, and it indicates “the 4th state of spirit (pure impersonal spirit or brahma)”. And turIya also refers to “being in the 4th state of soul”.
-------Shri Gaudapada used turya when referring to the absolute “4th”, so perhaps the term turIya should be reserved for “being in the 4th state of soul”.
In which case, the turIya could indeed be described as a “bridge” to the turya.
And, while the nature of turya is beyond cetana, the experience of turIya certainly involves cetana.
Thank you for disginguishing between Turiya and Turya. I have not seen it earlier. Yoga Vashista clubs Bhagavat Chetana and Brahmic Chetana as the bridge to Turiya.
The context of the whole discussion (even from a previous thread) was Prajna and Turya. As Yajvan Ji has defined it here "Turiya: Some call this pure consciousness. The 'raw materials' for Being. " and he has agreed to the verses of Mandukya Upanishad (describing the fourth) also, I think one can assume that here the FOURTH was in reference.
This is more so, since the following equation was given: Turiya = Brahman = Self.
In this context, I wished to stress that the fourth is beyond Akshara (Prajna-Isvara), so for a sadhaka who has attained union with Turya -- the Bhagavat chetana and Brahmic chetana cannot remain pending. I have seen some Vaisnava literature trying to obfuscate and create many more hierarchies above ONE SELF. So I took the pain.
But through open minded discussion only comprehension goes deeper and deeper.
Thanking all for clarification of the matter.
Regards,
Om Namah Shivaya
Last edited by atanu; 17 August 2007 at 08:43 AM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
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Three States of Consciousness
By S.S.Raghavachar, M.A.
Dept. of Philosophy, University of Mysore, India
Human experience passes through three states, Waking, Dream and Deep-sleep. These three must be studied closely and their distinctive characteristics noted. In Waking, there is the experience of the solid external world through sense-perception.
In Dream, senses do not function. The impressions deposited in the mind by previous experiences are revivified and shaped into the likeness of waking itself. The internal perception by the mind of these revivified impressions lodged within itself, as if they are realities of the waking state itself, is dream.
In Deep-sleep, neither the senses function nor the mind functions. The self withdraws into itself as it were, but there is no self-understanding. The self is covered by a primeval ignorance from which spring all wakings, and dreams. This ignorance covers the self in all its states, but it does not set up the presentation of the non-self in the deep-sleep as it does in the waking and dream
This analysis of the states brings out the threefold nature of embodiment. In the waking state the self is embodied in what is called the gross body consisting of the five gross elements and their modifications. In the Vedic philosophy of nature, at least three stages are discernible.
In the first stage, as represented by the Chandogya Upanisad, three elements, namely, Fire, Water and Earth are posited.
In the second stage, as represented, for instance, in the Taittiriya Upanisad, there is the addition of Air and Space. Further on, the empirical fact that these elements are not to be found in their pure and unmixed state and that they are clearly independent substances is not much of a demonstrated scientific truth must have led to the explanation that the five elements are pure and independent only in their subtle state, while as found empirically they are mixed up a great deal.
Each empirically given gross element has within it, according to this view, all the other elements also. For instance, in the gross Earth, half of it consists of pure earth and the other half consists of the other four pure elements. This process of the composition of the gross elements is what is called Panchikaranam.
[Note: 'Panchikarana' The fivefold combination which the five subtle rudimentary elements have to undergo to become gross ones.
Experience of these elements and their products through sense-perception is characteristic of waking life. In the dream-state the embodiment is said to be subtle. The body of the dream-self, in the first place, contains the five organs of knowledge and the five organs of action, which are ten in all and are called Indriyas (organs).
[Note: The five organs of knowledge are Tongue (taste), Nostrils (smell), Ears (sound), Eyes (vision) and Skin (touch). The five organs of action are Tongue (speech), Hands, Feet, organ of Excretion and the Generative organ.
It also contains the five vital breaths called Pranas. [Note: The five Pranas are Prana, Apana, Vyana, Udana and Samana.
It has the internal sense, (Antahkarana) consisting of intellect (Buddhi), mind (Manas), and ego-sense (Ahamkara) and the faculty of contemplation (Chitta). It also contains the five subtle elements. In addition to these five factors, i.e., organs of knowledge, organs of action, vital breath, internal sense and the subtle elements, it also has their foundation Avidya, Kama and Karma. These eight factors (according to Varttika of Sri Suresvara) constitute the subtle body of the self.
Seventeen-fold Subtle Body
According to another enumeration, the subtle body consists of seventeen factors. They are the ten organs of knowledge and action, the five vital breaths, the intellect and the mind. This is the analysis of the subtle body as decisively given in some works like Sankshepa Shariraka (3-20).
The Panchikarana of Sri Sankaracharya enumerates the five subtle elements, the five breaths, the ten Indriyas, Manas and Buddhi as constituting the seventeen-fold subtle body.
In deep-sleep the body of the self is said to be causal, meaning that it is the seed of the subtle and the gross bodies and that it is the pure unactualised potentiality of the body. It consists of the original Nescience (ignorance) from which spring the phenomenal manifestations of the dream and waking worlds.
This nescience is not the negation of the native consciousness of the Atman (self), for it must itself subsist in the presence of that consciousness, even as a cloud, however much it may conceal the Sun, owes its being to the Sun. Moreover, it covers and does not annihilate the self-effulgence of the Atman. This nescience truly defies definition, analysis and description.
It is neither real nor unreal. Nor is it both real and unreal. It is neither one nor many, nor one and many. It is neither simple nor composite, nor both. All that can be positively asserted about it is that it is subject to termination by only the knowledge of the identity of Brahman and Atman. The problem of explaining it does not arise when one is unaware of the Atman. When he comes to be aware of the Atman, the ignorance has disappeared and does not exist enough to call for an explanation.
It is only the co-existence of the clear awareness of the Atman and ignorance concerning it that would raise a problem. But that co-existence is impossible. Hence the nature of the primeval nescience is inexplicable. But it positively disappears when we awake to reality. This ignorance is the causal body operating by itself in the state of deep-sleep. Thus the Atman is encased in a threefold body.
Gross, Subtle and Causal Body
The three states and the three bodies are relative to the self. We can speak of three selves from the empirical standpoint in relation to the states and bodies.
The self as embodied in the gross body and undergoing the experiences of waking is called VISHVA.
The self as encased in the subtle body and undergoing dream-experiences is the TAIJASA.
The self as resting in the causal body in the state of deep-sleep is the PRAJNA.
This is the terminology to be adopted when we take an individualistic or Microcosmic point of view. But if we adopt the Macrocosmic point of view and regard the totality of being, the Cosmic Self or the Deity can be said to maintain itself in three planes of phenomenal manifestation.
In its primordial plane as associated with Maya or cosmic self-concealment it is AKSHARA. As enfolded in the cosmic totality of subtle bodies and dream-state, it is Sutratman or HIRANYAGARBHA.
In relation to the totality of the gross universe as revealed to waking consciousness, the cosmic spirit is said to be VIRAT. (pronounced Viraat).
Thus there are three phases of the individual self corresponding to the three planes of the phenomenal appearance of the universal spirit.
AUM
PRANAVA or the syllable AUM consists of three component elements. They are A, U and M.
The Mandukya Upanisad initiated the tradition of regarding the three sound elements of AUM as corresponding to and as signifying the phases of the self conditioned by the three bodies, and as manifesting itself in the three phenomenal states.
A signifies the VIRAT in the Macrocosm and the VISHVA in the Microcosm.
U represents HIRANYAGARBHA in the Macrocosm and TAIJASA in the Microcosm.
M signifies PRAJNA in the Microcosm and AKSHARA or ISVARA in the Macrocosm.
[Note: VIRAT: The Consciousness associated with the aggregate of all gross bodies.
VISHVA: The Consciousness which identifies itself with the individual gross body and the waking state. HIRANYAGARBHA: The subtle objective totality. TAIJASA: The Consciousness associated with the dream state and the subtle body. PRAJNA: The Consciousness associated with the deep-sleep state and the causal body or ignorance.
AKSHAR(ATMA): The indestructible (spirit). ISVARA: The great cause of the universe, the Pure Consciousness associated with its own power called MAYA.]
This fusion of the particular and cosmic standpoints is insisted upon and we are to see in the three constituents of AUM the signification of the three phases of the one integral spirit.
Thus the whole universe is viewed in three levels, the causal, the subtle and the gross. The spirit which is the ultimate reality, appears conditioned by these. Now the philosophical problem for man is to ascend to the apprehension of the real as transcending the conditions in which it is seemingly embodied.
The spiritual problem is to release oneself from these limiting conditions and to realise one's identity with the Ultimate Principle. The symbol AUM is maintained to contain the direction for developing this transcendent integrality of knowledge and life.
The first sound-constituent of AUM, namely A represents the gross point of view. It connotes the native realism and pluralism of common sense.
From this we ought to move on to the level of thought represented by U. U signifies the understanding of the world as the projection of the universe by the Spirit itself. The point of view is found on the dream-experience and its philosophy may be described as Dynamic Idealism. Spirit, through the instrumentality of mind, sets up within itself the entire cosmos. When this standpoint reaches maturity, we must pass beyond it.
The next stage is represented by M. The diversity of presentation conjured up in the dream-world is nothing real. It is a projection of the unreal. Such projection is founded upon the non-apprehension of the real. The realisation of this fact of radical non-apprehension is promoted by the consideration of the experience of deep-sleep.
We dream because we are asleep. The worlds taken as real in waking is really of the same status as dream world and the pre-supposition of such comic dreaming is the failure to see that the Atman is the sole reality.
This failure is most clearly illustrated in deep-sleep. We must pass into the frame of thought according to which our empirical life which is in reality a dream, is due to our being asleep to spirit, the fundamental substance of our being. We are most asleep when we fancy ourselves most awake. Even as the chanting of the sacred Pranava (AUM) culminates in the serenity of silence after the final sound M, the philosophic contemplation of man's experience in its entirety must pass after the consideration of the state of deep-sleep into the unconditioned effulgence of the pure and transcendent Self.
The seed of phenomenal life namely ignorance most strikingly present in sleep must be destroyed and the sleeper must wake up to the infinite reality of the spiritual essence. This ultimate self-affirmation is the goal of contemplation. The agnosticism of sleep must be burnt up in this transcendent self-realisation.
Following the Pranava (AUM) in all its phases, and to its farthest merger in silence, one must review the spirit's manifestation in the three states and up to its embodiment in the Nescience-body and pass beyond even that causal sheath into the utter freedom of its absolute illumination. An analysis of man's three states does thus fulfil itself in the vision of his Divine essence in all the glory of its "stateless" eternity.
AUM
Last edited by atanu; 18 August 2007 at 02:51 AM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Member
Mandukya Upanishad Explanations drawn from the writings of Swami Nikhilananda
Sri Ramakrishna-Vivekananda Center, New York
[Mandukya Upanishad is the shortest of the
major Upanishads, containing only 12 verses.]
The first chapter of Mandukya Upanishad discusses Turiya by means of the Vedic symbol AUM. The restless mind cannot think of the transcendental Reality without the help of a concrete symbol. Thinking is possible only through symbols. The student is asked to imagine four parts in Brahman, or Cosmic Reality. They are called four quarters. The first three- gross, subtle and causal- constitute the phenomenal world. The fourth, so called only in relation to the three just mentioned, is transcendental, being beyond time, space and causality. It is Turiya, or the unconditioned Brahman.
Brahman and Atman (Self) are identical. The gross aspect of Brahman has its counterpart in the waking state (Visva) of Atman, when the external world is perceived by means of the sense-organs; the subtle aspect, in the dream state (Taijasa), when the internal world, created by waking experiences, is perceived; and the causal aspect, in deep sleep or dreamless sleep (Prajna), characterised by bliss and the cessation of mental activity. The transcendental aspect of Atman, or Pure Consciousness, which is its true nature, is the same as Turiya.
Like Brahman, AUM also has four parts, called letters. The first three are A, U, and M, corresponding to the first three quarters of Brahman and Atman. In addition to these there is an undifferentiated sound of AUM, which comes after the first three letters are pronounced. Devoid of all characteristics, it is not any particular sound, but the substratum of all sounds. It is the same as the unconditioned Brahman, or Turiya. Turiya is here figuratively called a quarter. In reality it does not denote any part. It is Brahman Itself, which does not admit of any differentiation. The knowledge of the fourth quarter is realised by merging in it the previous three. That is to say, the waking state is merged in the dream state, the dream state in dreamless sleep, and finally, dreamless sleep in Turiya, or Pure Consciousness. Thus through meditation on AUM one can realise Brahman both in its cosmic and in its acosmic aspect.
The four quarters are like the quarters of a coin, and not like the four feet of a cow. A large coin, for instance a silver dollar, can be divided into four quarters. But these quarters are not essential or intrinsic characteristic of the dollar; they are designed to serve a practical purpose. That is not true of the four feet of a cow, which are essential parts of it. Atman (Self) is partless. Therefore the four quarters mentioned in the text are superimposed upon Atman as the quarters are superimposed on the coin. Again, the waking state merges in the dream state, the dream state in the dreamless sleep, and dreamless sleep in Turiya. The three preceding states are the means of realising the fourth, or Turiya. The attainment of Turiya is the object of philosophical inquiry. Turiya is not a part of Atman.
AUM
Last edited by atanu; 17 August 2007 at 08:50 AM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Member
Mandukya Upanishad
HARIH AUM! Aum, the word, is all this [i.e. the whole universe]. A clear explanation of it is as follows: All that is past, present, and future is, indeed, AUM. And whatever else there is, beyond the three- fold division of time- that also is truly Aum. (Mandukya Upanishad,Verse 1)
All this is, indeed, Brahman (the Supreme Reality). This Atman (Self) is Brahman. This same Atman has four quarters (padas). (Mandukya Upanishad, Verse 2)
The first quarter (pada) is called Vaisvanara, whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths, and who is the experiencer of gross objects.
(Mandukya Upanishad, Verse 3).
[Note: "Who is conscious of external objects", : The self in the waking state is aware of objects other than itself. Consciousness appears to be related to outer objects. This is due to Avidya, or ignorance. From the standpoint of Reality, Brahman or Atman, is Pure Consciousness. Consciousness is non-dual and nothing exists outside it. The duality of ego and non-ego, subject and object, appears in the Cosmic Mind due to avidya. Material objects are illusory in nature and have no independent existence.
"Seven limbs": The word limbs is used here to denote parts of the body. The seven limbs are the head, the eyes, the mouth, the breath, the middle part of the body, the kidney, and the feet. They have their counterparts in the universe, namely the heavens, the sun, fire, air, akasa (space), water, and earth.
"Nineteen mouths": Namely, the five organs of perception (hearing, touch, sight, taste, and smell), the five organs of action (the organs of speech or the tongue), hands (for grasping etc.), feet (for locomotion), generation (for procreation), and excretion, the five pranas (the vital breath in its five aspects: prana, apana, vyana, samana, and udana), the mind (manas), the intellect (buddhi), I-consciousness (ahamkara), and the mind-stuff (chitta). These are, as it were, the mouths or organs by means of which the waking person (Vaisvanara) experiences gross objects. Like the seven limbs, these also are superimposed through avidya (ignorance), upon Atman. The etymological meaning of the word 'Vaisvanara' is "common to all men".
The universe may be regarded from two standpoints: the microcosmic and the macrocosmic. The microcosmic (subjective) entity (adhyatma) is endowed with four quarters, namely, Vaisvanara (or Visva), Taijasa, Prajna, and Turiya. Likewise the macrocosmic (objective) universe, comprising the sphere of the sun, the moon, the stars, etc., has four quarters. The first three are known as Virat (the totality of gross physical bodies), Hiranyagarbha (the totality of subtle bodies), and Isvara or Avyakrita, the Unmanifested (the totality of causal bodies). The attributeless Brahman, like Turiya, is the fourth. It is transcendental, beyond all causal relations, and is the unrelated substratum of all appearances. A parallelism runs through the subjective and the objective. The macrocosm is superimposed upon Brahman, and the microcosm upon Atman (Self), through avidya (ignorance). Both are illusory appearances. On account of the non-difference between the subjective and the objective, the limbs of Vaisvanara are described in terms of the objective universe. The purpose is to show the illusory nature of the entire phenomenal world and establish the non-duality of Atman (Self) and Brahman (Supreme Reality).
The identity of Vaisvanara and Virat indicates the similar identity of Taijasa and Hiranyagarbha, and also of Prajna and Isvara. Taijasa is the dream self, the experiencer of subtle ideas. Hiranyagarbha is Consciousness identified, through maya, with the totality of minds. At the time of deep sleep all distinctions between subject and object, and also between objects themselves, as experienced in the waking state and the dream state, are obliterated. The same thing happens at the time of cosmic dissolution.]
The second quarter (pada) is Taijasa, whose sphere of activity is the dream state, who is conscious of internal objects, who is endowed with seven limbs and nineteen mouths, and who is the experiencer of subtle objects.
(Mandukya Upanishad, Verse 4)
[Note: "Dream state": The impressions of waking experiences are reproduced in the form of dream objects. From the empirical standpoint there is a causal relationship between the waking state and the dream state.
'Internal": In dreams mental states consisting of the impressions of the waking state are experienced. During the dream state the sleeping man is aware of the external world and of internal ideas. But when he awakes and reviews the dream experiences, he comes to realise that they were nothing but the internal activity of the mind. When a man is asleep his sense organs are inactive. Therefore the dream experiences cannot but be mental states.
"Endowed with..": The experiencer in the dream state is non-different from the experiencer in the waking state.
"Subtle objects": In the waking state one's consciousness is associated with gross objects, whereas in the dream state one sees the impressions of past experiences. But in reality the experiences of waking and dreaming are of the same nature; for in both states the perceiver is aware only of his mental states. From the standpoint of dreams, the dream objects are as gross and physical as those experienced in the waking state. It is from the standpoint of waking alone that one infers that the dream objects are subtle, inasmuch as in the dream state no gross object exists for the dreamer.]
That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prajna, whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss, and who is the door leading to the knowledge of dreaming and waking. (Mandukya Upanishad, Verse 5)
[Note: "That is the state of deep sleep": All three states have a common feature, namely, the absence of the knowledge of Reality. But deep sleep differs from waking and dreaming in that it is associated neither with gross objects nor with subtle impressions, which are the characteristics of the other two. Though the same person, ignorant of Reality, experiences the three states, yet the experiencer of the waking state perceives gross objects, and the experiencer of the dream state perceives dream objects.
"Prajna": That is to say, the knower par excellence. This state is characterised only by general consciousness. The other two states are associated with the knowledge of particulars.
"Unified": In deep sleep all the diversified experiences of waking and dreaming, which are nothing but the activities of the mind, reach the state of non discrimination, without, however, losing their peculiar characteristics- just as the various objects perceived during the day lose their diverse appearances when enveloped by the darkness of night. This state of non-discrimination is known in empirical language as the causal state. A person viewing dreamless sleep from the waking state takes it to be the causal state because he finds that the experiences of waking and dreaming merge in deep sleep. This unified experience of deep sleep is quite different from the unity experienced through the knowledge of Brahman; for in the waking or dream state that follows it, one again takes multiplicity to be real. After attaining the knowledge of Brahman one never takes multiplicity to be real.
'Mass of consciousness": That is to say, free from the knowledge of multiplicity. In deep sleep no specific knowledge is present. As in a dark night all cows appear black and cannot be distinguished from one another, so in deep sleep all discriminative knowledge disappears.
"Full of bliss": Deep sleep is a state of ease and repose. The friction caused by the subject-object relationship is absent. All effort disappears. Hence a person in deep sleep experiences bliss, in the sense that one who is free from effort is said to be happy. This bliss is quite different from that of Brahman.
"Door leading to the knowledge": The unified consciousness of deep sleep, wherein all diversities disappear, is the antecedent of the waking and dream experiences. Hence it is regarded as the cause of, or the door to, the other two states.]
He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from Him all beings originate and in Him they finally disappear.
(Mandukya Upanishad, Verse 6)
[Note: Consciousness associated with deep sleep is known as Prajna. His nature is described in this verse 6.
"He": Refers to Prajna, or Consciousness functioning in deep sleep. In this state, Consciousness, free from the diversities of waking and dreaming, manifests in a marked degree its natural purity.
'The Lord of all": That is to say, of the physical and the supra-physical universe. But this lordship does not refer to an extra-cosmic Creator, as some schools hold. (Compare Brahadaranyaka Upanishad, 4,4,22.).]
[The following comments refer to the next verse No.7. The three states superimposed on Brahman through avidya (ignorance) have already been explained. Within them the causal law operates. Now will be explained the fourth state, known as Turiya, which is free from causality, is of the very nature of Pure Consciousness, and is the Supreme Reality. This will be done through the negation of the three states.] :
Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable, and indescribable. The essence of the Consciousness manifesting as the self (in the three states), It (Turiya) is the cessation of all phenomena; It is all peace, all bliss, and non-dual. This is what is known as the Fourth (Turiya). This is Atman (Self), and this has to be realised.
(Mandukya Upanishad, Verse 7)
[The following comments refer to the next verse No.8. The highest truth, as explained above by the refutation of the erroneous superimpositions, can be grasped only by students endowed with sharp or moderate intelligence. But ordinary students, who cannot understand philosophical reflections, are advised to concentrate on AUM as the symbol of Ultimate Reality.]:
The same Atman [explained before as being endowed with four quarters] is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters [of Atman] are the same as the letters of AUM, and the letters are the same as the quarters. The letters are A,U, and M.
(Mandukya Upanishad, Verse 8)
[Note: "The same Atman is now described…": The Mandukya Upanishad commences with the statement that AUM covers all things and also that which is beyond. Further, AUM is identical with Atman, which is endowed with four quarters. In the explanation of the word, emphasis has been given to Atman, which the word indicates. The present verse explains AUM from the standpoint of the world itself.
The first verse of the Upanishad states that AUM is everything- past, present, and future, and what is beyond time. The second verse states that AUM is the same as Brahman and Atman. Next follows the explanation of Atman with its four quarters. All these explanations of AUM have been given from the standpoint of Atman, emphasizing the name (i.e. Atman) indicated by AUM. Now the same AUM is being explained from the standpoint of the word itself.
AUM is pronounced OM.
"In Sanskrit language the vowel 'O' is constitutionally a diphthong, contracted from a + u. Om therefore may be analysed into the elements a + u + m." (R.E.Hume, The Thirteen Principal Upanishads, Oxford University Press.)
Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first letter (of AUM), on account of his all-pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first (among the great). (Mandukya Upanishad, Verse 9)
[Note: "Vaisvanara Atman": Atman functioning through the waking state. His other name is Visva; he is identical with Virat.
"His": Here Atman is personalised.
"All-pervasiveness…": The sound A pervades all sounds. It is present in all sounds. No sound can be produced without opening the mouth, and the sound that is thus produced is A. Likewise, the entire universe is pervaded by Vaisvanara Atman. It has already been stated that knowledge of the dream state and of deep sleep is possible only in the waking state. Since the three states constitute our entire experience of the universe, the waking state pervades the whole universe. Another point of resemblance between A and Vaisvanara is that just as A is the beginning, or first, of the three letters constituting AUM, so also, Vaisvanara, or the waking state, may be said to be the beginning, or first, of the three states. ]
Taijasa Atman, whose sphere of activity is the dream state, is U, the second letter (of AUM), on account of his superiority or intermediateness, He who knows this attains a superior knowledge, receives equal treatment from all, and finds in his family no one ignorant of Brahman.
(Mandukya Upanishad, Verse 10)
[Note: In this verse the identity of the second quarter of Atman and the second letter of AUM is pointed out.
"Taijasa Atman": Atman functioning through the dream state.
"Superiority": As a matter of fact, A, being the first of all letters, is superior to them all. But U, coming after A, is stated here to be superior in a figurative sense. Taijasa, or Atman functioning through the dream state, is said to be superior to Vaisvanara because he perceives ideas, whereas the latter sees only gross objects. While investigating dreams the student realises physical phenomena to be states of the mind, which knowledge brings him nearer to truth.
"Intermediateness": As the letter U is between A and M, so the dream state is between waking and deep sleep.]
Prajna Atman, whose sphere is deep sleep, is M, the third letter (of AUM), because both are measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.
(Mandukya Upanishad, Verse 11)
[Note: The identity of the third quarter of Atman and the third letter of AUM is pointed out.
""Measure": Both the waking state and the dream state emerge from (during manifestation) and disappear into (during non-manifestation) the dreamless state. Therefore both Vaisvanara and Taijasa are said to be contained in Prajna, which may be compared to the container. The word 'measure' in the text is used in the sense of a container.
"All become one": When the word AUM is repeated quickly several times, the sound actually heard is MAUM. That is why it is said that the letters A and U become one with M. Likewise, Visva and Taijasa become one with, or merge in, Prajna in deep sleep.
"Is able …all": That is to say, he knows the real nature of the universe. He realises that the universe perceived in the waking and the dream states is essentially the same as the experience of deep sleep, inasmuch as all the three states are characterised by non-apprehension of Reality.
"Comprehend all within himself': He attains the status of Isvara, who is the cause of the universe.]
The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; it is all good and non-dual. This AUM is verily Atman. He who knows this merges his self in Atman- yea, he who knows this.
(Mandukya Upanishad, Verse 12)
[Note: AUM, in its transcendental aspect, is Turiya.
"Without parts": That is to say, without sound. This aspect of AUM cannot be expressed by any sound. Being non-dual, it cannot even be described as the substratum of the three other sounds. The AUM uttered through sounds points, by contrast, to the soundless AUM. All sounds must some time or other merge in silence or soundlessness. The soundless AUM is the same as Turiya.
"Without relationship": That is to say, incomprehensible. Objects and their corresponding names or sounds both disappear in Turiya. The physical world is only an idea. Therefore all objects are but ideas expressed by names or sounds. The contemplation of Turiya destroys ignorance and also the mind created by ignorance. With the destruction of thoughts and sounds, there remains nothing by which Turiya can be comprehended.
"This AUM is verily Atman": As already stated, the three letters or sounds of AUM are identical with three states of Atman.]
[The following is adapted from Sri Shankaracharya's commentary] :
Those who have realised Brahman, the Highest Reality, merge the self in Turiya because they have transcended the notion of cause and effect, which inheres in the third quarter of Atman. They are not born again; for they have realised their identity with the causeless Turiya. The illusory snake which has merged in the rope as a result of discrimination between the snake and the rope, does not reappear. Students of dull or mediocre mind who have renounced the world and are endowed with spiritual virtues should meditate on the common features of the sounds of AUM and the quarters of Atman, as explained before. Thus, proceeding step by step, they ultimately realise Turiya, devoid of any state or sound, and attain the Highest Goal.
[The following quotations are from Gaudapada Karika]:
As in dreams the mind acts through maya, presenting the appearance of duality, so also in the waking state the mind acts through maya, presenting the appearance of duality.
There is no doubt that the mind, which is in reality non-dual, appears to be dual in dreams; likewise, there is no doubt that what is non-dual (i.e. Atman) appears to be dual in the waking state. (61-61)
The mind should be concentrated on AUM. AUM is the fearless Brahman. He who is always absorbed in AUM knows no fear whatever. (25)
Aum is indeed the beginning, middle, and end of all things. He who has realised AUM as immutable immediately attains the Supreme Reality. (27)
Here ends the Mandukya Upanishad.
Last edited by atanu; 17 August 2007 at 08:53 AM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Member
Thank You Yajvan Ji, Thank You Sarabhanga Ji for this opportunity to revisit Mandukya Upanishad in detail. I personally consider this Upanishad as the pinnacle of Science and I doubt whether such a clear exposition and eye opener is available in any other spiritual group?
Om Namah Shivaya
Last edited by atanu; 17 August 2007 at 08:54 AM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
etad vai tat
Hari Om
~~~~~
Namaste,
Knowledge is the greatest purifier...
pranams, and thank you for your contribution.
Last edited by yajvan; 17 August 2007 at 07:41 PM.
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
Member
Namaste Yajvan Ji,
Turiya or Turya?
(I just note that Swami Nikhilananda and others have used plain Turiya for THE FOURTH.)
Retaining the meanings noted by Sarabhanga Ji, when one is in the Fourth state of Turya, one has to be identical to Turya, which is neither chetana nor not chetana etc..
----
Om Namah Shivaya
Last edited by atanu; 17 August 2007 at 02:35 PM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Member
Namaskar Sarabhanga ji,Namaste,
------
------ For one who is entirely immersed in the turya state, there is surely no difference, but for discussion we must recognize these two aspects of meaning.
Yajvan has been explaining the nature of “being in the 4th state”, whereas Atanu has been considering the turya itself, and I think that this has caused some confusion.
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There has been no confusion at all. You must have seen that 'an experiencer of Turya' and 'the Turya' were separated very early in the discussion, as quoted below.
I write this to emphasise again that the seven states of consciousness are from the view of sadhaka and cannot be an elucidation of Turiya, which is ONE, CHANGELESS, past, present, future and beyond time and seed of Brahman.
Still.
A being in Turya is Turya. A Being in 'Advaita Atma' cannot be another atma and still know Advaita Atma as Advaita Atma.
But when that being comes back to Vaisvanaro, say due to force of prarabdha (or voluntarily to teach), can he be called Turya or Turiya? No. He is a sage who has experienced Turiya but might or might not be settled in Turiya (Turiyatita). The Turya or the Turiya experience, whichever way you prefer, still remains transcendental -- it has not fallen to chetana level, being indescribable.
Bhagavat Chetana and Brahmic Chetana should not be transcendental to a being who is Turiya or Turya. How does one attain Turya without knowing Prajna? (MY POV, may be Prajna is not Iswara then?)
Regards,
Om Namah Shivaya
Last edited by atanu; 17 August 2007 at 02:41 PM.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
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