1

UNDERSTANDING

ATMA

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S. No. Title Page No.

1. Definition : Atma 3

2. 3 States 4

3. Pointers 5

4. Mahavakyam 5

5. Index of Upanishad & Gita verses 6

6. Ohm Chart 85

7. Eka Atma 86

8. Upanishad Highlights 87

9. Mandukya Upanishad – Chapter 1 89

INDEX

UNDERSTANDING ATMA

1. Definition :

Atma :

3

What is the Self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of Existence-consciousness-bliss is the Self.

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2. 3 States :

5

3. Pointers :

• Mandukya Upanishad

• Mundak Upanishad

• Keno Upanishad

• Taittriya Upanishad

• Nirvana Shatkam

• Vivekchoodamani

4. Mahavakyas :

• Prajnanam Brahma

• Aham Brahmasmi

• Tat Tvam Asi

• Ayam Atma Brahma

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Upanishad S. No. Slokas Page No

Mandukya Upanishad 1. Verse 7 : Nantah-prajnam…. 17

Keno Upanishad 2. I – 1 : Kenesitam patai….. 19

3. I – 2 : Srotrasya srotram…. 19

4. I – 3 : Na tatra caksurgacchati…. 20

5. I – 4 : Yadvacanabhyuditam….. 20

6. I – 5 : Yanmanasa na manute… 21

7. I – 6 : Yaccaksusa na pasyati…. 21

8. I – 7 : Yacchrotrena na srnoti…. 22

9. I – 8 : Yatpranena na praniti…. 22

Chandogya Upanishad 10. 6 – 2 – 1 : Sadeva somyedamagra…. 24

11. 6 – 8 – 1 : Uddalako harunih…. 24

12. 6 – 8 – 6 : Tasya kvo mulam… 25

13. Nine time “Tat Tvam Asi” 26

Aittareya Upanishad 14. III – I – 3 : Esa bramaisa indro…. 28

15. III – I – 4 : Sa etena prajnen-atmana.. 28

INDEX

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Katho Upanishad 16. I – II – 14 : Anyatra dharmad…. 30

17. I – II – 20 : Anor aniyan mahato…. 30

18. I – II – 15 : Asabdam asparsam…. 30

19. II – IV – 3 : Yena rupam gandham… 31

20. II – IV – 4 : Svapnantam Jagaritantam.. 31

21. II – IV – 5 : Ya imam madhvadam…. 31

22. II – IV – 6 : Yah purvam tapaso…. 32

23. II – IV – 7 : ya pranena sambhavaty… 32

24. II – IV – 8 : Aranyor nihito…. 32

25. II – IV – 9 : Yatas codeti suryo…. 33

26. II – IV – 12 : Angustha-matrah…. 33

27. II – IV – 13 : Angustha-matrah… 33

28. II – V – 1 : Puram ekadas-advaram…. 34

29. II – V – 4 : Asya visramsamanasya…. 34

30. II – V – 8 : Ya esa suptesu…. 34

31. II – V – 9 : Agnir yathaiko…. 35

32. II – V – 15 : Na tatra suryo…. 35

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Taittriya Upanishad 33. II – I – 2 : Om brahmavidapnoti… 37

34. II – I – 3 : Tasmadva etasmadatmana… 37

35. II – IV – 1 : Yato vaco nivartante… 38

36. II – IV – 3 : So’kamayata, bahu… 38

37. II – IX – 1 : Yato Vaco Nivartante… 39

38. III – I – 2 : Bhrgurvai varunih…. 39

39. III – I – 3 : Tagmhovaca, vato va…. 39

40. III – II – 1 : Annam brahmeti… 40

41. III – X – 5 : Sa yascayam puruse…. 41

Isavasya Upanishad 42. Mantra 4 : Anejadekam manaso… 43

43. Mantra 5 : Tadejati tannaijati…. 43

44. Mantra : yas tu sarvani bhutani… 43

45. Mantra 7 : Yasminsarvani bhuta…. 44

46. Mantra 8 : Sa paryaga cchukram… 44

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Mundak Upanishad 47. I – I – 6 : Yat tad adresyam…. 46

48. I – I – 7 : Yathorna-nabhihi…. 46

49. I – II – 12 : Pariksya lokan…. 47

50. II – I – 2 : Divyo hy amurtah…. 47

51. II – I – 3 : Etasmaj jayate prano… 48

52. II – II – 8 : Bhidyate hrdaya….. 48

53. II – II – 9 : Hiranmaye pare kose…. 48

54. II – II – 10 : Na tatra suryo bhati… 49

Kaivalya Upanishad 55. Verse 6 : Acomtuamavyaktamananta.. 51

56. Verse 9 : Sa eva sarvam…. 51

57. Verse 10 : Sarvabhutasthama….. 51

58. Verse 15 : Etasmajjayate prano… 52

59. Verse 16 : Yatparam brahma…. 52

Svetasvatara Upanishad 60. 1 – 9 : Jnajnau dvav ajav…. 54

61. 1 – 12 : Etaj jneyam nityam…. 54

62. 3 – 13 : Arigu Sthamatra puruso…. 54

63. 6 – 14 : Na tatra suryo bhati…. 55

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Brihadaranyaka Upanishad 55. I – III – 27 : Tasya haitasya…. 57

56. II – I – 20 : Sayathornabhistantuno… 57

57. II – III – 6 : Tasya haitasya…. 58

58. II – IV – 5 : Sa hovaca…. 59

59. III – VIII – 1 : Atha ha vacaknavy…. 60

60. III – VIII – 8 : Sa hovacaitadvai…. 60

61. III – IX – 26 : Kasminnu tvam… 61

62. IV – III – 22 : Atra pitapita bhavati…. 62

63. IV – III – 30 : Yadvai tanna…. 62

64. IV – IV – 19 : Manasaivanudrasta…. 63

65. IV – V – 15 : Yatra hi dvaitamiva… 63

Vivekchoodamani 66. Verse 220 : Deham dhiyam…. 66

67. Verse 221 : Nityam vibhum…. 66

68. Verse 254 : Jatinitikulagotra….. 67

69. Verse 255 : yatparam sakala…. 67

70. Verse 256 : Sadbhirurmibhirayogi… 68

71. Verse 257 : Bhrantikalpita….. 68

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Vivekchoodamani 72. Verse 258 : Janmavrddhiparinatya…. 69

73. Verse 259 : Astabhedamanapasta…. 69

74. Verse 260 : Ekameva sadaneka….. 70

75. Verse 261 : Nirvikalpakamana… 70

76. Verse 262 : Yadvibhati sadanekadha…. 71

77. Verse 263 : Yaccakastyanaparam… 71

78. Verse 264 : Uktamarthamimama…. 72

79. Verse 265 : Sambodhamatram…. 72

80. Verse 266 : Buddhau gubayam… 73

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Atma Definition

Chapter 2 1. Verse 11 : Asocyananvasocastvam… 75

2. Verse 12 : Na tvevaham jatu nasam… 75

3. Verse 13 : Dehino’sminyatha…. 75

4. Verse 14 : matrasparsastu…. 75

5. Verse 15 : Yam hi na vyathayantete… 75

6. Verse 16 : Nasato vidyate…. 75

7. Verse 17 : Avinasi tu tadviddhi yena… 76

8. Verse 18 : Antavanta ime deha…. 76

9. Verse 19 : Ya enam vetti…. 76

10. Verse 20 : Na jayate mriyate…. 76

11. Verse 21 : Vedavinasinam nityam… 76

12. Verse 22 : Vasamsi jirnani…. 76

13. Verse 23 : Nainam chindanti…. 76

14. Verse 24 : acchedyo’yamadahyo… 76

15. Verse 25 : Avyakto’yamacintyo… 77

16. Verse 26 : Atha cainam nityajatam… 77

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Atma Definition

Chapter 2 17. Verse 27 : Jatasya hi dhruvo…. 77

18. Verse 28 : Avyaktadini bhutani…. 77

19. Verse 29 : Ascaryavatpasyati kascid… 77

20. Verse 30 : Dehi nityamavadhyo…. 77

Chapter 15 21. Verse 6 : Na tadbhasayate….. 77

Behaviour of Man of Realisation

Chapter 2 22. Verse 55 : Prajahati yada…. 78

23. Verse 56 : Duhkhesvanudvigna… 78

24. Verse 57 : Yah sarvatranabhisneha…. 78

25. Verse 58 : Yada samharate…. 78

26. Verse 59 : Visaya vinivartante… 78

27. Verse 60 : Yatato hyapi kaunteya…. 78

28. Verse 61 : Tani sarvani samyamya…. 79

29. Verse 62 : Dhyayato visayanpumsah… 79

30. Verse 63 : Krodhadhavati sammohah.. 79

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Behaviour of Man of Realisation

Chapter 2 31. Verse 64 : Ragadvesaviyuktaistu… 79

32. Verse 65 : Prasade sarvaduhkhanam… 79

33. Verse 66 : Nasti buddhirayuktasya… 79

34. Verse 67 : Indriyanam hi…. 79

35. Verse 68 : Tasmaayasya mahabaho… 80

36. Verse 69 : Ya nisa sarvabhutanam… 80

37. Verse 70 : Apuryamanamacala… 80

38. Verse 71 : Vihaya kamanyah… 80

39. Verse 72 : Esa brahmi sthitih… 80

Chapter 12 40. Verse 13 : Advesta sarvabhutanam…. 81

41. Verse 14 : Santustah satatam…. 81

42. Verse 15 : yasmannodvijate loko… 81

43. Verse 16 : Anapeksah sucirdaksa…. 81

44. Verse 17 : yo na hrsyati na…. 81

45. Verse 18 : Samah satrau ca…. 81

46. Verse 19 : Tulyanindastutirmauni… 81

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Behaviour of Man of Realisation

Chapter 12 47. Verse 20 : Ye tu dharmyamrtamidam.. 82

Chapter 13 48. Verse 7 : Iccha dvesah sukham… 82

49. Verse 8 : Amanitvamadambhitvam… 82

50. Verse 9 : Indriyarthesu vairagyam… 82

51. Verse 16 : Bahirantasca bhutanam… 82

52. Verse 17 : Avibhaktam ca bhutesu…. 82

Mahavakya in Gita

Chapter 7 53. Verse 5 : Apareyamitastvanyam… 83

54. Verse 6 : Etadyonini bhutani… 83

55. Verse 7 : Mattah parataram…. 83

Chapter 13 56. Verse 3 : Kshetrajnam capi mam… 83

16

Mandukya Upanishad

17

Verse 7 :

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

18

Keno Upanishad

19

Chapter 1 – Verse 1

Disciple : By whom willed and directed does the mind light upon its objects? Commanded by whom does the main Vital Air (Prana) proceed to function? By whose will do men utter speech? What intelligence directs the eyes and the ears (towards their respective objects)? [1 – 1]

Chapter 1 – Verse 2

Preceptor : It is the Ear of the Ear, the Mind of the Mind, the Tongue of the Tongue (Speech of the Speech) and also the Life of the Life and the Eye of the Eye. Having abandoned the sense of Self or “I”-ness in these and rising above sense-life, the wise become Immortal. [1 – 2]

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Chapter 1 – Verse 3

The Eye does not go there, nor speech, nor mind. We do not know That. We do not know how to instruct one about It. It is distinct from the known and above the unknown. We have heard it, so stated the preceptors who taught us That. [1 – 3]

Chapter 1 – Verse 4

What speech cannot reveal, but what reveals speech, know THAT alone as Brahman and not this, that people worship here. [1 – 4]

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Chapter 1 – Verse 5

What one cannot feel with the mind, but because of which they say that the mind feels… known That alone as Brahman and not this, which people do worship here. [1 – 5]

Chapter 1 – Verse 6

What cannot be seen by the eye, but by which the eyes are able to see… Know That alone as Brahman and not this, which people do worship here. [1 – 6]

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Chapter 1 – Verse 7

What cannot be heard by the ear, but by which the ears are able to hear.. Know That as Brahman and not this, which people here do worship. [1 – 7]

Chapter 1 – Verse 8

That which one breathes not with his breath, but by which breath is breathed… know That to be Brahman and not this, which people do worship here. [1 – 8]

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Chandogyo Upanishad

6 – 2 – 1

Somya, before this world was manifest there was only existence, one without a second. On this subject, some maintain that before this world was manifest there was only non-existence, one without a second. Out of that non-existence, existence emerged. [6 – 2 – 1]

6 – 8 – 1

Uddalaka Aruni said to his son Svetaketu : ‘O Somya, let me explain to you the concept of deep sleep. When a person is said to be sleeping, O Somya, he becomes one with Sat [Existence], and he attains his real Self. That is why people say about him, “He is sleeping.” He is then in his Self.’ *6 – 8 – 1]

24

25

6 – 8 – 6

Where else, except in water, can the body have its root? O Somya, when water is the sprout, search for fire as the root; when fire is the sprout, O Somya, search for Sat [Existence] as the root. O Somya, Sat is the root, Sat is the abode, and Sat is the support of all these beings. As to how, O Somya, these three deities [fire, water, and earth] enter a body and each becomes threefold, this has already been explained. O Somya, as this person is dying, his speech merges into the mind, his mind into prana, his prana into fire, and then fire merges into Brahman, the Supreme Deity. [6 – 8 – 6]

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Nine times – “Tat Tvam Asi”

1) 6 – 8 – 7

2) 6 – 9 – 4

3) 6 – 10 – 3

4) 6 – 11 – 3

5) 6 – 12 – 3

6) 6 – 13 – 3

7) 6 – 14 – 3

8) 6 – 15 – 3

9) 6 – 16 – 3

‘That which is the subtlest of all is the Self of all this. It is the Truth. It is the Self. That thou art, O Svetaketu.’ [Svetaketu then said,+ ‘Sir, please explain this to me again.’ ‘Yes, Somya, I will explain again,’ replied his father. [6 – 8 – 1, 6 – 9 – 4, 6 – 10 – 3, 6 – 11 – 3, 6 – 12 – 3, 6 – 13 – 3, 6 – 14 – 3, 6 – 15 – 3, 6 – 16 - 3]

27

Aittareya Upanishad

28

III – I – 3

This is Brahman. This is Indra. This is creator Prajapati. This is again all the gods and these five great elements, namely, Earth, Wind Space, Water and Fire, all the small creatures and the other seeds of creation, the egg-born, the womb-born, sweat-born, earth born, viz. trees etc., horses, cattle, men, elephants and all the breathing things that are here – the moving or flying or immovable – all these are guided by Conciousness and are supported by Consciousness. The Universe has Consciousness as its guide (eye). Consciousness is the basis of all; verily, Consciousness (Prajnanam) is Brahman. [III – I – 3]

III – I – 4

He was exalted to the state of Brahmanhood on account of knowledge of Atman. He ascended aloft from this world and obtained all that he desired, in that World of Supreme bliss, he became immortal… Yes, became Immortal! Thus Om. [III – I – 4]

29

Katho Upanishad

30

I – II - 14

That which thou seest as other than virtue and vice, other than cause and effect, other than the past andfuture, tell me that. [I – II – 14]

I – II - 20

The Atman, subtler than the subtle, greater than the great, is seated in the heart of each living being. Hewho is free from desire, with his mind and the senses composed, beholds the majesty of the Self andbecomes free from sorrow. (I.2.20)

1 – III – 15

He, who has known that which is without sound, without touch, without form, without decay, withouttaste, eternal, without smell, without beginning, without end, beyond the mahat (great) andunchanging, is freed from the jaws of death. (I.3.15)

31

II – IV - 3

That Atma by which man cognizes form, taste, smell, sounds, and the sexual joys… what is there unknowable to that Atman in this world? This is verily that (Atman thou hast wanted to know) [II – IV – 3]

II – IV – 4

“He, by whom the end of dream as well as waking is pereived – that all pervading Great Self – I am.” Knowing this the wise grieves not. [II – IV – 4]

II – IV – 5

He who knows this Atma, the enjoyer of honey, the sustainer of life and the lord of the past and the future, as very near… he fears no more thereafter. This is verily That. *II – IV – 5]

32

II – IV - 6

He who was born of Tapas of Brahmaji (Knowledge) in the beginning and born (even) prior to the five elements (water etc.) from Consciousness (Brahman), who beholds the First Born (Hiranyagarbha), who entered the cave of the heart and dwells within the five great elements (Kosa-s) there (he verily sees Brahman). This is verily that (Brahman) which thou has asked for. [II – IV – 6]

II – IV – 7

That Aditi (Hiranyagarbha) expressing as the Prana (life) having entered and existing as the soul of all the faculties within the body of five great elements and is thus (as if) “born.” This is indeed That. *II – IV – 7]

II – IV – 8

As the foetus is well preserved by the pregnant woman, the omniscient fire, that is lodged within two pieces of wood (fire sticks), is worshipped day afte day (both) by awakened men and by the sacrificial offerers. This is indeed That. [II – IV – 8]

33

II – IV - 9

And that, from which the sun rises, and into which it merges, on that, all the Devata-s depend and no one goes beyond. This is indeed That. [II – IV – 9]

II – IV – 12

The person (Purusa) of the size of a thumb, resides in the middle of the body. Lord of the past and the future, and henceforward (after knowing Him) fears no more. This is indeed That. [II – IV – 12]

II – IV – 13

That person, of the size of a thumb, is like flame without smoke, Lord of the past and future. He alone is even today, and will be verily tomorrow. This is verily That. [II – IV – 13]

34

II – V – 1

This body of eleven gates is indeed of the unborn even minded Self. Having meditated upon this (the seeker) grieves not and the liberated one is ever liberated indeed. This is verily That. [II – V – 1]

II – V – 4

When this Atman, who dwells in the body, is separated from the body, He is freed from this body, what remains here (in this body)? This verily is That. [II – V – 4]

II – V – 8

The Purusa who remains awake shaping (all sorts of) objects of desires (into dreams) even while we are asleep – verily, that is the Pure, the Brahman, and that is also called the Immortal. In That rests all the worlds and none can transcend That. This verily is That (which you asked for). [II – V – 8]

35

II – V – 9

Just as fire, after it has entered the world, though one, assumes different forms according to the shape it enters, so does the eternal Atman, of all living beings, though one, takes a form according to each shape it enters and also (in itself it exists) beyond them. [II – V – 9]

II – V – 15

na tatra sῡryo bhāti na candra-tārakam, nemā

vidyuto bhānti, kuto’yam agniḥ;

tameva bhāntam anubhāti sarvaṁ tasya bhāsā

sarvam idaṁ vibhāti. (15)

The sun does not shine there, nor do the moon and the stars, nor do lightnings shine and much less this fire. When He shines, everything shines after Him; by His light, all these shine. [II – V – 15]

36

Taittriya Upanishad

37

II – I – 2

Om, the knower of Brahman attains the Supreme. With reference to that, is the following hymn recited: Brahman is the Truth, Knowledge and Infinity. He who knows It as existing in the cave of the heart in the transcendent akasa, realises all his desires along with omniscient Brahman. [II – 1 – 2]

II – I – 2

From that which is) is Atman, is space born; from akasa, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; and from food, man. [II – 1 – 3]

38

II – IV – 1

Whence all the speech turns back with the mind without reaching It (the eternal Truth, the Brahman), He who knows the bliss of eternal Truth, the Brahman, fears not at any time. This mind is the embodied soul of the pranamaya. Of this (Pranamaya) the manomaya is the Self. [II – IV – 1]

II – VI – 3

He desired, ‘I shall become many and be born. He performed tapas; having performed tapas, He created all this whatsoever (we perceive). Having created it, He entered into it. Having entered it, He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever that exists. Therefore, it is called Existence. In this sense, there is the following Vaidika verse.’ *II – VI – 3]

39

II – IX – 1

He who knows the Bliss of Brahman, from which all words return without reaching It, together with the mind, is no more afraid of anything. [II – IX – 1]

III – I – 2

Bhrgu, the well known son of Varuna, approached his father, Varuna and requested, “O revered Sir, teach me Brahman”. Varuna said, thus, to him (Bhrgu), “Food, prana, the eyes, the ears, the mind and the speech – are Brahman”. *III – I – 2]

III – I - 3

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

40

III – II – 1

Bhrgu learnt that food is Brahman because it is from food that all these beings are born; by food, when born, do they live and having departed, into food they enter. Having known that, he approached his father Varuna, and said” “Revered Sir, teach me Brahman”. Varuna told him” “By deep thinking (tapas) seek thou to know Brahman. Tapas is Brahman”. He performed tapas and having performed tapas…. [III – II – 1]

41

III – X – 5

The reality in the core of man and the Reality which is in the sun are one. He who knows this, on leaving this world, first attains this Atman made of food, next attains this Atman made of prana, next this Atman made of mind, next this Atman made of buddhi and lastly, this Atman made of Bliss. And, thereafter, eating what he likes and assuming any form according to his wishes, he roams upon the face of this globe and sits singing the following sama song of joy. [III – X – 5]

42

Isavasya Upanishad

43

Mantra 4 :

Brahman is one without a second. It never moves, yet it goes faster than the mind. It is always ahead; the sense organs can never catch up with it. It is still, yet it defeats all in a race. By its power, the Lord who dwells in space upholds water and everything else in the phenomenal world. [IV]

Mantra 5 :

That [Brahman] moves, and it does not move. It is far off, and it is also nearby. That [Brahman] is inside of this, and is also its outside. [V]

Mantra 6 :

He who sees everything in himself and himself in everything never hates anything. [VI]

44

Mantra 8 :

He [the Self] is all-pervasive, radiant, without a form, without any defect, immaculate, untainted, all-knowing, the master of his own mind, the best of all, of independent origin, and eternal. He dispenses to each his due. [VIII]

Mantra 7 :

When a person knows that he himself has become everything and he knows the oneness of things, how can he hate or love anything? [VII]

45

Mundak Upanishad

46

I – I – 7

As the spider projects and withdraws (unto itself) the web, as the herbs and plants sprout out from the earth, as hairs grow on the head and body of man, so from the Imperishable Being comes out the universe. [I – I – 7]

I – I – 6 :

That which is invisible, ungraspable, unoriginated and attributeless, that which has neither eyes not ears nor hands nor legs – that is Eternal, full of manifestations, All-pervading, Subtlest of the subtle – that Imperishable Being is what the wise perceive as the Source of all Creation. [I – I – 6]

47

Let a brahmana (an aspirant), after he has examined the worlds gained by Karma, acquire freedom from all desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the knowledge of the eternal, take sacrificial fuel (Samit) in his hands and approach that preceptor alone who is well-versed in the Veda-s and is extablished in Brahman. [I – II – 12]

I – II – 12

II – I – 2

(But) that effulgent Being is verily formless, existing both within and without, uncreated, without Pranaor mind, pure, and is beyond even the Supreme Imperishable. [II - I - 2]

48

II – I – 3

From Him are born the Prana (life), the mind, all the organs, the sky (Akasa), the wind (Vayu), the fire (Jyotih), the water (Apah) and the earth (Prthivi) which supports all. [II – I – 3]

II – II – 8

The knots of his heart are cut, all doubts disappear and the effects of his Karma are destroyed, when is realised that One who is both the high and the low. [II - II - 8]

II – II – 9

In the supreme effulgent sheath rests the stainless transcendental Brahman. That is pure, that is the light of all lights. It is That which the knowers of the Atman know. [II - II - 9]

49

There the sun does not shine, nor the moon nor the stars; these lightnings also do not shine – how then (can) this earthly fire? Verily, everything shines after Him reflecting His glory. This whole world is illumined with His light. [II – II – 10]

II – II – 10

50

Kaivalya Upanishad

51

Verse 6

The Unthinkable, the Unmanifest, the One of endless forms, the Ever-auspicious, the Peaceful, the Immortal, the Origin of the very Creator, the One without a beginning, a middle and an end, the only One, the All-pervading, the Knowledge-Bliss, the Formless, and the wonderful. [Verse 6]

Verse 9

He alone is all that was, and all that will be, the Eternal ; knowing Him, one goes beyond the sting of death ; there is no other way to reach complete freedom. [Verse 9]

Verse 10

Experiencing one’s own Self in all beings and all beings in the Self, one attains the Highest Brahman – and not by any other means. [Verse 10]

52

Verse 15

From Him are born the Prana (life), the mind (Antahkarana), all the organs, the sky (Akasa), the wind (Vayu), the fire (Jyotih), the water (Apah) and the earth (Prthivi) which supports all. [Verse 15]

Verse 16

That which is the Supreme Brahman, the Self in all, the ample Support of the Universe, Subtler than the subtle and Eternal… That alone thou art, thou alone art that. *Verse 16+

53

Svetasvatara Upanishad

54

1 – 9

The conscious subject and the unconscious object, the master and the dependent, are both unborn. She too, who is engaged in bringing about the relation of the enjoyer and the enjoyed (or between these two), is unborn. When all these three are realized as Brahman, the self becomes infinite, universal and free from the sense of agentship. [1 – 9]

1 – 12

This is to be known as eternally existing in one's own self. Indeed, there is nothing to be known beyond this. As a result of meditation, the enjoyer, the enjoyed and the power which brings about the enjoyment - all are declared to be three aspects of Brahman. [1 – 12 ]

3 – 13

Assuming a form of the size of a thumb, by virtue of intellect, emotion, imagination and will, the Infinite Being dwells in the hearts of creatures as their inner self. Those who realize this become immortal. [3-13]

55

The Sun does not shine there; neither the moon, nor the stars. There these lightnings shine not, - how

then this fire? Because he shines, everything shines after him. By his light all this shines. [VI – 14]

VI - 14

56

Brihardanyaka Upanishad

57

He who knows the support of this Saman (vital force) gets a resting place. Speech (certain parts of the body) is indeed its support. For resting on speech is the vital force thus chanted. Some say, resting on food (body). [I – III – 27]

I – III – 27

II – I – 20

As a spider moves along the thread (it produces), and as from a fire tiny sparks fly in all direction, so from this Self emanate all organs, all worlds, all gods and all beings. Its secret name (Upanishad) is the Truth of truth. The vital force is truth, and It is the Truth of that. [II – I – 20]

58

II – III – 6

The form of that ‘being’ is as follows : Like a cloth dyed with turmeric, or like grey sheep’s wool, or tongue of fire, or like a white lotus, or like a flash of lightning. He who knows it as such attains splendourlike a flash of lightning. Now therefore the description (of Brahman); “Not this, not this.” Because there is no other and more appropriate description than this “Not this.” Now its name : “The Truth of truth.” The vital force is truth, and It is the Truth of that. [II – III – 6]

59

II – IV – 5

He said : “It is not for the sake of the husband, my dear, that he is loved, but for one’s own sake that he loved. It is not for the sake of the wife, my dear, that she is loved, but for one’s own sake that she is loved. It is not for the sake of thesons, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one’s own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one’s own sake that he is loved. It is not for the sake of the Ksatriya, my dear, that he is loved, but for one’s own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one’s own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one’s own sake that it is loved. The Self, my dear Maitreyi, should be realised –should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known. [II – IV – 5]

60

Then the daughter of Vacaknu said, ‘Revered Brahmanas, I shall ask him two questions. Should he answer me those, non of you can ever beat him in describing Brahman.’ ‘Ask, O Gargi’. *III – VIII – 1]

III – VIII – 1

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

III – VIII – 8

61

III – IX - 26

‘On what do the body and the heart rest?’ ‘On the Prana’. ‘On what does the Prana rest?’ ‘On the Apana.’ ‘On what does the Apana rest?’ ‘On the Vyana.’ ‘On what does the Vyana rest’ ‘On the Udana.’ ‘On what does the Udana rest’ ‘On the Udana.’ ‘On what does the Udana rest’ ‘On the Samana.’ This self is That which has been described as ‘Not this, not this.’ It is imperceptible, for it is never perceived; undecaying, for It never decays ; unattached, for It is never a attached; unfettered – It never feels pain, and never suffers injury. ‘These are the eight abodes, the eight instruments of vision, the eight deities and the eight beings. I ask you of that Being who is to be known only from the Upanishads, who definitely projects those beings and withdraws them into Himself, and who is at the same time transcendent. If you cannot clearly tell me of Him, your head shall fall off.’ Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else. [III – IX – 26]

62

IV – III – 22

In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Candala no Candala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect). [IV – III – 22]

IV – III – 30

That it does not know in that state in because, though knowing then, it does not know; for the knower’s function of knowing can never be lost, because it is imperishable. Bu there is not that second thing separate from it which it can know. [IV – III – 30]

63

IV – IV – 19

Through the mind alone (it) is to be realised. There is no difference whatsoever in It. He goes from death to death, who sees difference, as it were, in It. [IV – IV – 19]

IV – V – 15 (Mean of Immortality)

64

Because when there is duality, as it were, then one sees something, one smells something, one tastes something, one speaks something, one hears something, one thinks something, one hears something, one thinks something, one touches something, one knows something. But when to the knower of Brahman everything has become the Self, then what should one see and through what, what should one smell and through what, what should one taste and through what, what should one speak and through what, what should one hear and through what, what should one think and through what, what should one touch and through what, what should one know and through what? Through what should one know that owing to which all this is known? This self is That which has been described as ‘Not this, not this.’ It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attahced; unfettered – it never feels pain, and never suffers injury. Through what, O Maitreyi, should one know the Knower? So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left. [IV – V – 15]

65

Vivekchoodamani

66

So too, leaving aside the body, the intellect and the reflection of consciousness in it, and realising in thecave of the intellect, the Witness, the Self, which is Knowledge-Absolute, which is the cause ofeverything; which is distinct from the gross and the subtle….. [Verse 220]

Verse 220

……..which is Eternal and Omnipresent; All-pervading and supremely subtle, which is without exterior orinterior; which is the one Self; by fully realising this, one becomes free from sin, free from blemish, andimmortal. [Verse 221]

Verse 221

67

That which has no caste, creed, family or lineage, which is without name and form, merit and demerit,

which is beyond space, time and sense-objects--- ”That Brahman Thou Art”…..meditate on this in your

mind. [Verse 254]

Verse 254

The Supreme Brahman which is beyond the range of speech, but known only through the eye of ‗pure-

illumination‘, which is pure mass of Consciousness, which is a beginningless entity --- ―That Brahman

Thou Art‖…..meditate on this in your mind. [Verse 255]

Verse 255

68

That which is untouched by the “six waves of sorrow”, which is realized in the heart of Yogis but which

cannot be grasped by the sense-organs, that which the intellect cannot know, which is of flawless

excellence --- “That Brahman Thou Art” ……meditate on this in your mind. [Verse 256]

Verse 256

That which is the “substratum” of the universe and its various aspects which are all due to delusion,which is its own support, which is other than the gross and the subtle, which has no parts and is trulyuncomparable--- “That Brahman Thou Art” ….. meditate on this in your mind. [Verse 257]

Verse 257

69

That which is changeless and so free from birth, growth, development, decay, disease and death; whichis indestructible and is the cause of creation, maintenance, and dissolution of the universe --- “ThatBrahman Thou Art” ….. meditate on this in your mind. [Verse 258]

Verse 258

That which is free from all distictions; which is ever-existent; which is calm like a waveless ocean; and

eternally unconditioned and undivided---”That Brahman Thou Art”…..meditate on this in your mind.

[Verse 259]

Verse 259

70

That which, even though one Reality, is the cause for the many, the cause that refutes all other causes,

which is distinct from causes and effects and self-existent --- “That Brahman Thou Art” …. Meditate on

this in your mind. [Verse 260]

Verse 260

That which is free from duality; Infinite and Indestructible; distinct from perishable and imperishable;

Supreme and Eternal; permanent and indivisible Bliss; Untainted --- “That Brahman Thou Art” ….

Meditate on this in your mind. [Verse 261]

Verse 261

71

That Reality which (though one) appears as many due to delusion --- though Itself always unchanged ---

assumes names and forms, qualities and changes, like gold which remains unchanged through all its

modifications --- ―That Brahman Thou Art‖ … meditate on this in your mind [Verse 262]

Verse 262

That beyond which there is nothing; which is beyond the beyond; the inmost Self of all; which is of one

essence; which is continuous Existence-Knowledge-Bliss; Infinite and Immutable --- ―That Brahman

Thou Art‖ ….. meditate on this in your mind. [Verse 263]

Verse 263

72

One must meditate in one‘s mind, through the intellect, on the Truth conveyed above by means of

scriptural reasoning. By these means, one will realize Truth without any doubts, just like water in the

palm of one‘s hand. [Verse 264]

Verse 264

Having realized oneself as supremely pure Knowledge, free from ignorance and its effects, like the king in

an army, and resting in that Knowledge, and being ever established in one‘s own Self, merge the

objective universe into the Brahman. [Verse 265]

Verse 265

73

In the cave of the intellect, there is the Brahman, the Supreme non-dual Reality, distinct from (relative)

truth and untruth. One who dwells in this cave as Brahman has no rebirth. [Verse 266]

Verse 266

74

Bhagavad Gita

75

Atma Definition :

The Blessed Lord said : You have grieved for those that should not be grieved for; yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead. [Chapter 2 – Verse 11]

It is not that at any time (in the past), indeed was I not, nor were you, nor these rulers of men. Nor verily, shall we ever cease to be hereafter. [Chapter 2 – Verse 12]

Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve at it. [Chapter 2 – Verse 13]

The contacts of senses with objects, O son of Kunti, which cause heat and cold, pleasure and pain, have a beginning and an end;’ they are impermanent. Endure them bravely, O descendant of Bharata. [Chapter 2 – Verse 14]

That firm man whom surely these afflict not, O chief among men, to whom pleasure and pain are the same, is fit for realising the immortality of the Self. [Chapter 2 – Verse 15]

The unreal has no existence; there is no non-existence of the Real; the truth about both these has been seen by the knowers of the Truth (or the seers of the Essence. [Chapter 2 – Verse 16]

Know That to be indestructible by which all this is pervaded. None can cause the destruction of That – the Imperishable.[Chapter 2 – Verse 17]

It is said that these bodies of the embodied Self have an end. The Self is eternal, indestructible, incomprehensible. Therefore, fight, O Bharata. [Chapter 2 – Verse 18]

He, who takes the self to be the slayer and he, who thinks he is slain; neither of them knows. He slays not, nor is he slain. [Chapter 2 – Verse 19]

He is not born, nor does He ever die; after having been, He again ceases not to be; unborn, eternal, changeless and ancient, He is not killed when the body is killed. [Chapter 2 – Verse 20]

Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can that man slay O Partha, or cause others to be slain? [Chapter 2 – Verse 21]

Just as a man asts off his worn out clothes and puts on new ones, so also the embodied Self casts off its worn out bodies and enters new ones. [Chapter 2 – Verse 22]

Weapons cleave It not, fire burns It not, water moistens It not, wind dries It not. [Chapter 2 – Verse 23]

This Self cannot be cut, nor burnt, nor moistened, nor dried up. It is eternal, all-pervading, stable, immovable and ancient. [Chapter 2 – Verse 24]

76

This (Self) is said to be unmanifest, unthinkable and unchangeble. Therefore, knowing this to be such, you should not grieve.[Chapter 2 – Verse 25]

But, even if you think of him as being constantly born and constantly dying, even then, O mighty-armed, you should not grieve. [Chapter 2 – Verse 26]

Indeed, certain is death for the born, and certain is birth for the dead; therefore, over the inevitable, you should not grieve. [Chapter 2 – Verse 27]

Beings were unmanifest in the beginning, and unmanifest again in their end, seem to be manifest in the middle, O Bharata. What then, is there to grieve about? [Chapter 2 – Verse 28]

One sees This as a wonder; another speaks of This as a wonder; another hears of This as a wonder; yet, having heard, none understands This at all! [Chapter 2 – Verse 29]

This – the Indweller in the body of everyone is ever indestructible, O Bharata; and, therefore, you should not grieve for any creature. [Chapter 2 – Verse 30]

77

Chapter 15

Nor does the sun shine there, nor the moon, nor fire ; to which

having gone they return not ; that is My Supreme Abode.

[Chapter 15 - Verse 6]

78

Behaviour of Man of Realisation :

Chapter 2 :

The Blessed Lord said : When a man completely casts off, O Partha, all the desires of the mind and is satisfied in the Self by the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom. [Chapter 2 – Verse 55]

He, whose mind is not shaken up by adversity, and who, in prosperity does not hanker after pleasures, who is free from attachment, fear and anger is called a Sage of steady Wisdom. [Chapter 2 – Verse 56]

He, who is everywhere without attachement, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed. [Chapter 2 – Verse 57]

When like the tortoise, which withdraws its limbs from all sides, he withdraws his senses from the sense objects, then the wisdom becomes steady. [Chapter 2 – Verse 58]

The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also leaves him upon seeing the Supreme. [Chapter 2 – Verse 59]

The turbulent senses, O son of Kunti, do violently carry away the mind of a wise man, though he (may) be striving to control them. [Chapter 2 – Verse 60]

79

Having restrained them all, He should sit steadfast, intent on Me; his wisdom is steady whose senses are under control. [Chapter 2 – Verse 61]

When a man thinks of objects, attachment for them arises; from attachment desire is born; from desire arises anger.... [Chapter 2 – Verse 62]

From anger comes delusion; from delusion, loss of memory; from loss of memory, the destruction of discrimination; from destruction of discrimination, he perishes.[Chapter 2-Verse 63]

But the self-controlled man moving among objects with his senses under restraint and free from both attraction and repulsion, attains peace. [Chapter 2 – Verse 64]

In that peace all pains are destroyed; for, the intellect of the tranquil minded soon becomes steady. [Chapter 2 – Verse 65]

There is no knowledge (of the Self) to the unsteady; and to the unsteady no meditation; and to the unmeditative no peace; to the peaceless, how can there be happiness? [Chapter 2 – Verse 66]

For, the mind which follows in the wake of the wandering seses, carries away his discrimination, as the wind caries away a boat on the waters. [Chapter 2 – Verse 67]

80

Therefore, O mighty-armed, his knowledge is steady whose senses are completely restrained from sense objects. [Chapter 2 – Verse 68]

That, which is night to all beings, in that the self-controlled man keeps awake; where all beings are awake, that is the night for the Sage (Muni) who sees. [Chapter 2 – Verse 69]

He (Man of Perfection) attains peace into whom all desires enter as waters enter the ocean, which filled from all sides, remains unmoved, but not the ‘desirer of desires’. *Chapter 2-Verse 70]

That man attains peace who, abandoning all desires, moves about without longing, without the sense of ‘I-ness’ and ‘my-ness’. [Chapter 2 – Verse 71]

This is the Brahmika state, O son of Prtha. Attaining this, none is deluded. Being established therein, even at the end of life, one attains to oneness with Brahman. [Chapter 2 – Verse 72]

81

Chapter 12 :

He who hates no creature, who is friendly and compassionate to all, who is free from attachment and egoism, balanced in pleasure and pain, and forgiving.... [Chapter 12 – Verse 13]

Ever content, steady in meditation, self-controlled, possessed of firm conviction, with mind and intellect dedicated to Me, he, My devotee, is dear to me. [Chapter 12 – Verse 14]

He by whom the world is not agitated (affected), and who cannot be agitated by the world, who is freed from joy, envy, fear, and anxiety – he is dear to Me. [Chapter 12 – Verse 15]

He who is free from wants, pure, alert, unconcerned, untroubled, renouncing all undertakings (or commencements) – he who is (thus) devoted to Me, is dear to Me. [Chapter 12 – Verse 16]

He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, full of devotion, is dear to Me. [Chapter 12 – Verse 17]

He who is the same to foe and fried, and also in honour and dishonour, who is the same in cold and heat and in pleasure and pain, who is free from attachment..Chapter 12 – Verse 18]

To whom censure and praise are equal, who is silent, content with anything, homeless, steady-minded, full of devotion – that man is dear to Me. Chapter 12 – Verse 19]

82

They indeed, who follow this ‘Immortal Dharma’ (Law of Life) as described above, endowed with faith, regarding Me as their Supreme Goal – such devotees are exceedingly dear to Me. Chapter 12 – Verse 20]

Chapter 13 :

Desire, hatred, pleasure, pain, aggregate (body), intelligence, fortitude – this Ksetra has been thus briefly described with its modifications.[Chapter 13 – Verse 7]

Humility, unpretentiousness, non-injury, forgiveness, uprightness, service to the teacher, purity, steadfastness, self-control....[Chapter 13 – Verse 8]

Indifference to the objects of the senses, and also absence of egoism, perception of (or reflection upon) evils in birth, death, old age, sickness and pain.....[Chapter 13 – Verse 9]

Non-attachment ; non-identification of Self with son, wife, home and the rest ; and constant even-mindedness on the attainment of the desirable and the undesirable...... [Chapter 12 – Verse 16]

Unswerving devotion unto Me by the Yoga of non-separation, resorting to solitary places, distaste for the society of men.....[Chapter 12 – Verse 17]

83

Mahavakya in Gita :

Chapter 7 :

This is the lower prakrti; different from it, know thou, O mighty-armed, My higher prakrti, the very life element, by which this world is upheld. [Chapter 7 – Verse 5]

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

There is nothing whatsover higher than Me, O Dhanajaya. All this is strung in Me, as clusters of gems on a string. [Chapter 7 – Verse 7]

Oh Arjuna! Moreover, know that Ksetrajna to be Myself, obtaining in all bodies. That knowledge which deals with Ksetram and Ksetrajna is (true) knowledge. This is My teaching. [Chapter 13 – Verse 3]

Chapter 13 :

84

OHM Chart

Vasanas

Body Mind Intellect

ThinkerFeelerPerceiver

ThoughtEmotionsObject

85

Eka Atma :

• Appears as 3 Sharira / 5 Koshas / 3 Avasthas.

Eka Atma

Jivatma Paramatma

Atma Plus

Sthula Prapancha

Sukshma Prapancha

Karana Prapancha

Atma Plus

Sthula Sharira

Sukshma Sharira

Karana Sharira

S.

No.Upanishad Vedas

Mantra

sChapter Sections Prayer Acharya Student

1.Kaivalyo

Upanishad

Atharvana

Veda25 1 - Badram Karne

Chatur

Mukha

Brahma

Ashvalyan

a Rishi

2.

Mandukya

Upanishad

(Smallest

Upanishad)

Atharvana

Veda

12 +

215

Mantras

= 227

4 Badram Karne Manduka

3.

Mundak

Samhito

Upanishad

Atharvana

Veda65 3

6 Sections

Chapter 1 – 2

Chapter 2 – 2

Chapter 3 – 2

Badram

Karue…Angiras Shaunaka

4.Prasno

Upanishad

Atharvana

Veda67 6

Mantras

1 – 16

2 – 13

3 – 12

4 – 11

5 – 7

6 – 8

Om Me Vang

Manasi

Pratishtita

Pipilada

Kalyam

Bargava

Ashvalaya

na

5.Katho

Upanishad

Krishna

Yajur Veda119 2

3 – Vallis in

each chapterSahana Vavatu

Yama

Dharma

Raja

Nachiketa

6.Taittriya

Upanishad

Krishna

Yajur Veda52

3

Shiksha

Brahma

Brighu

1 – 12 – 29

2 – 9 – 9

3 – 10 – 14

Chapter 1 –

Shano Mitra

Chapter 2 –

Sahana Bavatu

Chapter 3 –

Sahana Bavatu

86

Upanishad Highlights

S.

No.Upanishad Vedas

Mantra

sChapter Sections Prayer Acharya Student

7.

Isa Vasya

Mantro

Upanishad

(Samhita

Portion)

Shukla

Yajur Veda18 1 -

Poornam

Adhaha

8.

Kanwa

Brihardanyaka

Brahmano

Upanishad

(Elaboration of

ISA)

Shukla

Yajur Veda434 6

3 Khandas

Madhu / Muni /

Khila

6 Chapter

Upadashe – 1 & 2

Upapathi – 3 & 4

Khila – 5 & 6

Poornam

Adaha

Yajnavalky

a

9.Chandogyo

Upanishad

Sama

Veda627 8

AAP YA

YANTO

Chapter 6

Uddalaka

Chapter 7 :

Sanatruma

Chapter 8 :

Prajapati

Svataketu

Narada

Indra

10. Kena UpanishadSama

Veda35 4

Mantras

1 – 9

2 – 5

3 – 12

4 – 9

AAP YA

YANTU

11.Aitareya

UpanishadRig Veda 33 3

Ch – Sec –

Mantras

1 – 3 – 23

2 – 1 – 6

3 – 1 – 4

87

Verse Description

1 - OM = Past, present, future.

= Beyond time.

2 - All is Brahman

- Atman is Brahman

- Atman has 4 quarters, parts

3 1st Pada :

- Vaishvanara (Waker – Ego)

Sphere of activity :

- Waking state

- Concious of external world of objects.

- Has 7 limbs, 19 Mouths.

- Enjoys gross objects of world.

- Mind + Waker Ego + 5 Sense Objects.

- 5 Organs of perception.

- 5 Organs of Action

- 5 Prana

- Mind, intellect, Ego, Citta (Memory).

MANDUKYA UPANISHAD

CHAPTER 1 – AGAMA PRAKARANA

= 19

88

Verse Description

4 2nd Pada :

- Dreamer – Ego

Sphere of Activity :

- Dream state

- Internal world of objects.

- Enjoys subtle objects of mental world.

5 3rd Pada :

- Prajna – Sleeper.

Sphere of Activity :

- Sleep state.

- All experiences unified, undifferentiated.

- Homogeneous mass of Conciousness, full of Bliss, gateway to

dream and waking projection of conciousness.

6 Ishvara is :

- Lord of all

- Knower of all.

- Inner controller.

- Source of all.

- All beings originate from this form and dissolve into this form. 89

Verse Description

7 Fourth Pada : Turiyam.

- Not concious of internal subjective world.

- Not concious of external world.

- Not concious of both internal + external world.

- Not mass of conciousness.

- Not simple conciousness.

- Not unconciousness

- Unseen by any sense organ.

- Beyond empirical dealings.

- Incomprehensible by mind.

- Uninferable.

- Unthinkable.

- Indescribable.

- Essentially of self alone.

- Negation of all phenomena.

- Peaceful.

- Auspicious.

- Nondual

- This is Atman to be realised.

- Negation of all fields of experiences + Objects experienced.

90

Verse Description

8 Om :

- Viewed from Parts / sounds.

Letters :

- A, U, M

9 A :

- Vaisranara – Waking state.

- All pervasive

- First

- One who knows attains fulfillment of all desires and foremost

amongst all.

10 U :

- Dream state.

- In between 2 Letters.

- One who knows this is superior and knower of Brahman.

11 M :

- Sleep state.

- It is a measure .

- Where all become one.

- One knows real nature of things and beings, realies as being

the self of all.91

Verse Description

12 Turiyam :

- Has no parts.

- Soundless.

- Incomprehensible

- Beyond all senses.

- Cessation of all phenomena.

- All blissful.

- Nondual

- Same as Atman

- He who knows this merges his self in the supreme self – the

individual in the total.

- It is nothing but bliss.

92