1. Mandukya Upanishad Enlightenment-Without-God Swami Rama

MANDUKYA UPANISHAD

ENLIGHTENMENT

WITHOUT

GOD

SRI SWAMI RAMA

ENLIGHTENMENT

WITHOUT

GOD

MĀNDŪKYA UPANISHAD

ENLIGHTENMENT

WITHOUT

GOD

SRI SWAMI RAMA

Himalayan International Institute

of Yoga Science and Philosophy of the U.S.A.

Himalayan International Institute

NIL-24 A. Malviy Nagar,

New Delhi-110017.

Published by

The Himalayan International Institute

of Yoga Science and Philosophy of the U.S.A.

RR 1, Box 400

Honesdale, PA 18431

© 1982 by Swami Rama

Second Printing 1988

All rights reserved. Reproduction of this book in any manner,

in whole or in part, in English or in any other language, is

prohibited without the written permission of the publisher.

Printed in the United States of America.

The paper used in this publication meets the minimum

requirements of American National Standard for Information

Sciences—Permanence of Paper for Printed Library Materials,

ANSI Z39.48-1984.

Library of Congress Catalog Card Number: 82-083391

ISBN 0-89389-084-7

To my revered friends, Dr. Roger Burke and Mrs. Mary Margaret Burke.

Contents

Preface

ix

Publisher's Note

xi

Chapter 1: Awakening

1

Chapter 2: Māṇḍūkya Upanishad

27

Glossary

121

Preface

This book has come into existence with the original idea of writing an extensive commentary on Gauḍapādā-cārya's work, called Māndūkya Kārikā, which is highly philosophical, and more advanced psychologically and philosophically than the Western approaches. Very few people know this great scholar and sage in the West. His work is actually a synthesis of the Hindu way of sādhana and the Buddhist way of sādhana. His independent and highly provocative commentary is worth studying.

Swami Rama comes from the heritage of the great sage and scholar, Shankara, the architect of the Advaita-nondial system. In this first volume, only the original Upanishad comprising twelve verses has been explained by him from an experiential standpoint. The second volume, which is in preparation, makes a detailed commentary on

Preface

the Kārikā This first volume will be useful for psychologists, therapists, and philosophers, and especially to

those aspirants who are aspiring to realize the Ultimate Truth.

Pandit Rajmani Tigunait has assisted Swamiji throughout in writing this book. Dr. Susan Nornburg and Dr.

Arpita have devoted long hours in taking down dictation, editing, and making it available for final printing. The final

script was reviewed by Dr. Phil Nuernberger and Dr. John Harvey. Barb Bova, a medical student, typed and retyped

the original manuscript. Compliments are due to Patrice Hafford for typesetting, Mr. Charles Blanchard for printing, and Randy Padorr-Black for art and design.

Publisher’s Note

This book is highly provocative and can inspire us to start thinking beyond our accustomed patterns. “Diverse

are the ways, but the goal is one and the same.” “Peace, happiness, and bliss are the prerequisites for attaining

Ultimate Truth.”

This book will be useful for those who have been seeking and are still unfulfilled. They can reevaluate their

thinking process and the way they intellectualize by understanding the two separate methods systematically described

within: the meditative way of having intuitive knowledge and the way of contemplation for attaining the supreme

state of consciousness.

In fact, Swami Rama does not condemn God or the great messengers of truth, but he is independent in his

thinking that enlightenment can be attained without the

xii

Publisher's Note

help of religion or the concept of God. According to him, enlightenment means a state free from all pains, miseries, and ignorance. He terms Ultimate Truth as Supreme Consciousness and calls it beyond all the states of human consciousness. At the same time, he says that this fourth state, which is beyond waking, dreaming, and sleeping, is attainable here and now.

I am sure this book will help the aspirant, but, at the same time, it might annoy some who are not prepared to listen to independent ideas. But when we carefully read the whole book, we can come to the conclusion that enlightenment is possible through self-discipline and Self-Realization. Whether it can be attained without God, I do not know.

John Clarke, M.D.

Chairman

Himalayan Institute

Chapter

1

Awakening

Awakening

Rise, awake, and gain knowledge.

— Katha-Up.

The Vedas are the most ancient scriptures in the

library of man today. For ages, their knowledge has been

imparted through the oral tradition. No author has ever

been attributed to these scriptures. The eternal laws of life

and the universe expressed in these scriptures were revealed

to seers and sages who devoted their entire lives to the

realization of Ultimate Truth. These seers received this

knowledge not through sense perception or the mind, but

through inner vision directly from the source of intuition

during the deepest states of contemplation and meditation.

Other levels of knowledge give only a partial glimpse, but

intuitive knowledge is self-evident and complete. It is the

highest of all knowledge. Such knowledge derived from the

center of consciousness through intuition is called śruti.

Śruti means that which is heard by the innermost ear of the

sages and seers when in the deepest state of contemplation.

It is used to refer to the verses of the Vedas and the

Upanishads.

There are two channels of knowledge: direct and

indirect. Direct knowledge is transcendent (parā); it is self-

evident and experienced from the ultimate source. Indirect

knowledge is sensory or mental (aparā); it is knowledge

from the external world, or the knowledge gained through

waking, dreaming, and deep sleep. It is perceived by the

intellect through the senses and mind, and thus is condi-

tioned by time, space, and causation. Direct knowledge is

not perceived through the senses and mind because it is the

knowledge of Absolute Reality, turīya. It is neither object

nor subject but is pure experience of the Self by the self. This

knowledge is not knowledge through the mind but through

vision revealed in the deepest state of realization. Whenever

direct knowledge is imparted by an enlightened sage to a

student, the student comprehends the knowledge through

his intellect. Such knowledge is considered to be indirect

knowledge. The only way to attain direct knowledge is

through meditation and contemplation, which lead one to

the infinite library of eternal wisdom. Transcendental

knowledge can be attained only directly from within, and

the Upanishads provide methods and means for going to

that source. The goal of the Upanishads is to lead the

aspirant to the realization of comprehensive knowledge of

waking, dreaming, and sleeping and finally to establish him

in the fourth state, turīya.

The finest section of the Vedas is comprised of the

Upanishadic literature, which is generally known as

Vedānta. The word Upanishad literally means to sit and

listen to the preceptor who has attained Brahman-conscious-

ness and who is fully enlightened. The Upanishads are

written in Sanskrit language, but knowledge of the language

alone is not sufficient for comprehending the knowledge of

the Upanishads. The word Vedānta literally means the very

end or culmination of Vedic knowledge. All the major

schools of Indian philosophy and several branches of

psychology evolved from this vast storehouse of knowledge.

The Upanishads are said to be the epitome of Vedic

knowledge and the treasure of the innermost experiences

derived by the Vedic sages. There are more than two

hundred Upanishads, and, of them, one hundred and eight

are available to the common reader. There are many

commentaries on the Upanishads, but the most ancient

ones available are those of Shankara, the most brilliant

Vedantic philosopher and the architect of Advaita philos-

ophy. He chose eleven principal Upanishads for his com-

mentaries, and these Upanishads are considered to be the

main source of Vedantic philosophy. Though there are

many great religious books in the world, the Upanishadic

literature has been a principle source of inspiration for the

educated and intellectual person or student, for the Upani-

shads transcend any particular religious orientation.

The interpretation of the nature and definition of

truth, which is still a matter of dispute among modern

thinkers, has been thoroughly investigated by the ancient

sages. Vedānta philosophy is unique, for it sets before itself

the prime questions to be solved, and it also provides a

method for finding the Ultimate Truth. This literature

unveils all the mysteries of life and logically answers the prime questions that other books leave unanswered. These questions include, “Who am I? From where have I come? Why have I come? Where will I go?” The Upanishads also explain the relationship of the individual to other individuals and creatures of the world, and they finally lead one to understand the status of the individual in the universe. The Upanishads help the human mind to realize the actual unity of consciousness dwelling within the apparent diversity of nature, and they declare that there is only one principle, the Absolute Truth, which is self-existent and not subject to change, death, or decay. One who has realized this truth knows no fear, loves all, and excludes none.

Vedānta philosophy is an adhyātma-vāda (that which comes under the domain of Atman) philosophy in which every sacrifice is made to attain the center of consciousness, and all other duties occupy a minor position. To be an aspirant with the goal of attaining the Truth, one needs to have certain qualifications, the primary being nonattachment, because without it the study of scriptures and practice would be impossible. The student of Vedānta is delighted to renounce all material belongings, relationships, and every feeling and thought of worldly possessions for the sake of attaining the Truth. Complete nonattachment is the first prerequisite for the student of this path. Unless the student’s mind is completely purged of all stains and samskāras that cause attachment, one cannot make one’s mind one-pointed and inward. According to Vedānta, there are two definite paths.

In one, the aspirant renounces all he has and is attached to, including thoughts, desires, and feelings. This is the path of renunciation, which is meant for a fortunate few; those who are fully awakened can alone follow this path. In the other path, the aspirant learns to perform his duties without any attachment, renouncing the fruits of his actions so that the actions and the fruits therein do not create any bondage for him. He also can attain the Ultimate Truth. Shankara and other great renunciates believed in renouncing all one’s possessions literally, but aspirants like Janaka believed in living in the world yet remaining above. The followers of both paths can attain the fourth state, turīya, the center of Supreme Consciousness.

Only the student of Vedānta understands the necessity of complete, voluntary withdrawal to develop a concentrated mind free from prejudice. No such discipline or requirement has ever been prescribed in other schools of philosophy in either the East or the West. According to this literature, the root cause of all misery is ignorance, which occurs when the ego manifests itself and separates one from the whole. Without totally going beyond the ego, liberation, therefore, is not possible. In order to be aware of the Universal Consciousness, one has to transcend one’s own individuality, for it creates the barrier between one and the Universal Consciousness. All personal discoveries and knowledge are transpersonalized when the individual consciousness is expanded into Universal Consciousness.

In order to comprehend the meaning of the Upanishads, one must especially train the mind and its modifications, because only a purified mind is able to comprehend the profound subtle meaning of these scriptures. The meaning of the mantras of the Upanishads lies hidden within the varied frequencies of the vibrations of the most subtle sounds that can be experienced at the deepest levels of consciousness. The grammar used to convey the meanings

of these sounds is called Niruktam, "that which explains the

origin of sounds and their vibrations." The mind of modern

man has been trained to look, verify, and judge in the

external world, but it has not been trained to look within,

find within, and be aware of the inner dimensions of life.

Philosophy in the West consists of speculation that uses

logic, but Vedānta philosophy is more experiential than

speculative, and it is far more advanced than western

scientific, psychological, and philosophical thought. Those

who have completely devoted their lives to the philo-

sophical pursuit of Truth and who are also thoroughly

acquainted with the modern viewpoint can help the contem-

porary aspirant to study Vedānta.

Māṇḍūkya Upanishad

Māṇḍūkya Upanishad is considered to be more pro-

found than any other Upanishad. It is declared in Muktika

Upanishad that if one studies and practices the teachings of

the Māṇḍūkya Upanishad, one acquires the knowledge to

attain enlightenment. This Upanishad is not a book of mere

mysticism, theology, or scholasticism, but is a sound philo-

sophical scripture. Shankara wrote a commentary on this

Upanishad, but the most provocative and brilliant commen-

tary is the Kārikā of Gaudapāda, Shankara's teacher.

The Kārikā is an ancient scripture which states that

both external and internal experiences are invalid in

comparison to the experience of the Ultimate Truth, the

very center of consciousness. Very few westerners know

about this Upanishad and the Kārikā, and those who are

familiar with them know them only intellectually. But

without the practices given in this Upanishad, their real

meaning cannot be experienced.

The Kārikā commentary is the subject matter of the

second volume of this book. This volume explains only the

original Māṇḍūkya verses and the way of practice related to

them. This volume is written for those students who actually

want to practice the method according to this Upanishad,

and they will find that the schools of meditation and

contemplation, though different, complement one another.

This Upanishad discusses the nature of the material

and mental worlds, the nature of consciousness, and the

meaning of causality. It accomplishes this by offering an

experiential interpretation of the three states of individual

self and the state which lies beyond. The three states of

individual self are waking (vaiśvānara), dreaming (taijasa),

and deep sleep (prājña). The fourth state (turīya) is the state

of pure consciousness, which is Absolute Reality—

Brahman, Ātman. This Upanishad teaches that awareness

of one or more of the first three states is only partial

knowledge and can yield only partial truth. Progressively

gaining knowledge of more subtle states—their nature,

purpose, and functioning in daily life—is the natural

process of human growth. But knowledge of Absolute

Truth is realized only when one has attained the fourth

state, pure consciousness.

This Upanishad describes a framework that the indi-

vidual can use to reinterpret the data from the first three

states and understand the actual underlying truth hidden

within the apparent reality. It also describes how the eternal

sound Om represents the entire universe, and how Om

relates to the four states of consciousness. Three sounds

constitute Om, just as various states constitute consciousness.

A is the waking state, U is the dreaming state, and M is the sleeping state. The fourth state is the silence following the preceding three. Contrary to the dictum of modern linguistics which states that the word is not the thing, the philosophy of sound explained in this Upanishad goes deeper to a more subtle level in which the sound is identical to the object.

The stages of human growth, consciousness, and the eternal sound Om can be clarified by an analogy. The view one can see from the ground floor of a mansion is likened to the experience of the waking state, A. The broader perspective of the second story is likened to the experience of the dreaming state, U. The more complete vista seen from the third story is likened to the experience of the sleeping state, M. But the entire panorama beheld from the roof is like the experience of the fourth state of silence, turīya. From this point of view, one realizes that Om is the entire mansion, whereas the letters A, U, and M are only the individual stories.

Ordary human existence is defined by concepts of space, causation, and time with its three conditions, past, present, and future. This structure restricts human experience to the external world and does not encompass the full territory of human existence. But the Māndūkya provides a comprehensive map for the inward journey that shows the individual the way from the mundane to the eternal. It then describes this state, the Ultimate Reality, the goal of human existence.

The whole of Advaita philosophy is encapsulated in these twelve short verses or śrutis. This Upanishad presents the monistic view, Advaita, which is beyond dualism and points out the unity within apparent diversity. A fundamental

concept of Tantra philosophy, the relationship of mantra (sound) and yantra (form), is also described in Māndūkya. The profundity of this philosophy is reflected by the fact that it expresses the basis for many other paths and schools of philosophy, including rāja yoga, laya yoga, kundalinī yoga, and many of the systems of Indian philosophy and Eastern psychology. This is a practical philosophy that needs to be applied experientially to be known. But these terse śrutis is the first step to realizing Universal Consciousness.

Philosophy, Not Religion

The Upanishadic literature is not a religious scripture and is free from dogma and doctrines. It is not a part of any religion but is a philosophy for all times and for all. This philosophy does not oppose any school of thought, religion, or interpretation of the scriptures, but its methods for explaining its concepts are unique. The Upanishads should not be confused with the religious books of the East; there is a vast difference between the philosophy of the Upanishads and the preachings of any of the religious scriptures of the world. In religion and religious books, there is little practicality and much theory. One is not supposed to interpret religious sayings, for there is always the possibility of distortion. For this reason, their explanation is delegated to a few teachers and preachers who are considered to be the custodians and authorities on these scriptures. Common people do not have the opportunity to study the scriptures in depth, but instead must rely on the interpretations of such preachers who may show no signs of enlightenment and yet

have influence over the conscience of the masses. Whether

these clerics actually know and practice religious truths or

not is never questioned, and those who do question are

considered to be atheists and heretics. Intellectual bank-

ruptcy such as this leads the masses to blind faith and causes

many wars and divisions in the human race. For the

younger generation today, however, empty religious preach-

ings are not fulfilling, for the modern mind likes to use

reason and logic before it accepts anything as truth.

With the development of science and technology,

there has arisen a provocative mind that questions the

existing religions and their role in society. The modern mind

has started questioning, but the search for truth still remains

obscured because scientific explorations are directed exter-

nally and not toward the inner levels of life. Science and

technology are materially oriented, but a human being is

not matter or energy alone. Most human resources are

currently being directed to matter, mind, and energy, but

little effort is being made toward the expansion and

exploration of human consciousness. Modern psycholo-

gists are scratching the surface of mental life in order to

eliminate superficial human problems in the external world,

but the vital questions of life are not yet resolved, for they

are beyond the grasp of materially-oriented thinking.

The Upanishads prepare, inspire, and lead the student

to know and realize the Ultimate Truth. First of all,

the philosophy of the Upanishads frees one to cast away his

intellectual slavery to blind faith, superstitions, sectarian

beliefs, and dogmas. Then it helps one to expand his

individual consciousness to Universal Consciousness; thus

one's personality is transformed, and one becomes a

universal being. An individual is essentially Brahman, or

identical to Universal Consciousness, and direct realization

of that truth is called enlightenment. Current religious

preachings, on the other hand, are enveloped in a thick layer

of dust, and they need a complete shakeup. Religion needs

modification to suit the needs of modern man. There seem

to be two options for humanity: either it stops listening to

the preachings, starts seeking the truth, and rejoices in the

broader awareness of truthful living; or it continues to

follow religious dogma, fails to attain the next step of

civilization, and remains in ignorance and suffering. Upon

careful analysis of the living and thinking structure of

modern human society, anyone can see that the process of

human evolution is in a state of stagnation. All current

research is directed to the external world; thus the human

goal has become materially oriented and superficial.

Human beings today have nothing better to live for than

acquiring many comforts. These may be necessities and

means, but because attaining them lacks a goal or aim, they

create a hollow and empty philosophy that brings only

strain and stress.

The preachings of religion make a person dependent

on priests, temples, idols, blind faith, and dogma, and

dependence is a habit of the lower mind. Such crutches may

be useful at a certain stage for some people, but they do not

lead one to Ultimate Truth. A dependent mind is not free,

and without freedom, enlightenment is impossible. Reli-

gious dogmas are full of beliefs and myths that do not satisfy

the human intellect and that bind believers to a narrow view

of life and human potential. Such preachings instill more

fear than love in the hearts of the masses. Religion either

promises salvation or threatens the tortures of hell, but it

does not provide sound solutions to the hellish problems

and situations that plague human beings here and now. Nor

does it satisfactorily explain life before birth or after death. One of the main themes of Upanishadic philosophy, however, is to attain a state of fearlessness, cheerfulness, and self-confidence. In addition, the Upanishads lead the student to know life in its totality. Knowledge of life before birth, knowledge of now, and knowledge of life hereafter can be realized through the methods given in the Upanishads. The Upanishads provide systematic methods for self-training, self-transformation, and self-enlightenment. They lead aspirants "from the unreal to the Real, from darkness to Light, and from mortality to Immortality."

The founders of religion were selfless and sincere—great seers, sages, and spiritual leaders. But as religions grew, the teachings of the founders were lost, and only the preachings of their selfish followers remained. Because of this, the great religion of the East was reduced to the narrow faith and beliefs of Hinduism, Brahmanism, Buddhism, and Jainism. Practical Christianity also disappeared forever, and there remained only churchianity. History shows that religionists do not actually encourage one to follow in the footsteps of the founder of their religion by practicing his teachings, but, rather, they instruct their followers to worship the image or the name of the founder of the religion through priests. Many religious leaders who claim to know God are more miserable than those they attempt to lead; they suffer from trite egoism, jealousy, and selfishness. The light of truth cannot shine through such barriers. Thus, the blind are leading the blind. The philosophy of the Upanishads is not bound by a single founder or religion, however, and it is as applicable today as it was thousands of years ago, and it will be so for as long as humanity exists.

Religious dogma sets forth rigid commandments presented in terms of good and bad, black and white, with no explanations to support them. In the long run, these create serious overreactions and overcompensations in the human mind. All the books from the different religions repeat set laws of conduct in the same way, yet each of these religions claims that it is superior to all the others. Religious beliefs may offer solace to lower, primitive, less educated, and uncultivated minds, but they have nothing to offer those who already know what to do and what not to do, and who are seeking logical solutions to life's questions and guidance in learning how to be. In today's so-called civilized society, the moral laws preached by the leaders and preachers seem to be incomplete. Such teachings and preachings are, therefore, misleading and are a mere waste of time and energy. As long as the preachers, police, and army have to guard the morality of human beings, this cannot be considered to be a civilized society. The moral custodians of today's world are actually atomic weapons, not the laws given in the religious books of the world. Thus, material forces are guiding the destiny of human life. Human beings have lost their center of equilibrium and live without any sense of equality, love, and mutual understanding. Religions do not teach unity but create divisions in human society. The Upanishads do not impose commandments, but, rather, offer practical guidelines and methods for self-discipline and self-unfoldment. The steps for inner growth contained in the Upanishads can be incorporated into one's individual lifestyle and can help one examine the accomplishments of one's spiritual practice (sādhanā).

Religions can be divided into two groups. One group follows the prophets but does not believe in inner

experience. These religions are actually cults and are full of

rituals, fear, guilt, and fanaticism. The other group of

religions has a vast spiritual literature, but the followers are

exploited by priests who involve them in rituals without

explaining their purpose or establishing their validity.

Therefore, both types of religion have been exploiting

humanity and, thus, crippling human efforts to evolve and

attain the next step of civilization in which people will learn

to live with others in mutual understanding and love. The

vast majority of the human population practices religious

rituals in some way or other, but no ritual exists that can

eliminate the ignorance that causes pain and misery.

Religions have two great weapons to conquer the

hearts of their followers: faith and grace. The way faith is

described in religious scriptures is not actually faith at all,

but is blind belief based on ignorance and rigidity of

tradition. Tradition and truth are entirely different. One is

mingled with customs, systems, cultures, habits, thoughts,

feelings, and desires, and the latter is a search for the

Ultimate Reality. For attaining truth, everything the

aspirant has, including thoughts, deeds, and speech, be-

comes a means for attaining truth; while in tradition, all

means are used for the sake of convenience, pleasure, and

gratification. Religionists and their faithful followers are

afraid to analyze the very nature of their faith. Thus, one is

lost in a morass of religious fanaticism. Faith that does not

recognize the faculty of reasoning and that has not been

filtered by reasoning is based on blind beliefs that remain

unexamined. They thus unnecessarily create doubts, and

when doubts are not resolved, such faith disappears. Blind

faith, being empty and devoid of any real reason or fact, is

often found wanting when one has a problem and expects to

find a strong basis that will support and carry him through

difficult times. Then one finds, instead, nothing to hold on

to or anchor oneself to. Because of this weakness in religious

faith, religious dogma says that faith is a gift from God, and

that if one questions it, then it might vanish and be lost.

True faith is supported by pure reason, which is attained

through thoughtful analysis of life. Following the extended

practice of sādhanā and purification, a few fortunate

seekers realize and know the nature of the world as it is and

also experience the all-pervading truth that enlightens the

dark chamber of the aspirant's heart.

The Upanishads say that to rise above and reach a

state beyond and to know the real nature of the transitory

world, one must cultivate logic and pure reason and make

sincere efforts with the help of deep contemplation. They

declare, "Only that which is good and auspicious in

Upanishadic literature should be revered and brought into

practice, and the rest should be left behind for further

introspection."

In religions, grace is considered to be a gift bestowed

on the seeker, either as a reward for following the command-

ments or by mere whim. Thus, the bestowing of blessings

serves as a bribe to make one conform, and it implies that

the seeker is helpless to succeed by his own effort. There is

often little sense of individual mastery but rather a reliance

on the favors of fate or the judgments of the preachers. Fear

and insecurity are the logical results.

Today religion has degenerated so much that it has

become totally materialistic. No matter how good a heart

one has, if one is not on the list of followers and supporters

of the church, then one's faith does not have any value in the

eyes of religionists. Religious leaders and preachers who

claim to be custodians of faith and grace sell faith to blind

followers for wealth and favors, and, thus, religious mate-

rialism takes the place of spiritual sincerity.

Various schools of theology argue over the semantics

and meaning of the verses and parables of religious

scriptures and never reach any shared interpretation. In

order to confront the question of life, one must remain

unaffected by religious dogma, doctrines, and superstition,

and one must make use of one's finest instrument, the

intellect. The Upanishads do not encourage students to

depend on the sayings of the scriptures; rather they inspire

them to be self-reliant and discriminating. Religious dogma

encourages people to follow the canons of a particular

sectarian belief that is limited to a specific group. Thus,

instead of expanding universal brotherhood, it further

divides humanity and pollutes human feelings with biases

and prejudice. Upanishadic philosophy is the expression of

supreme knowledge directly experienced by great sages and

is not confined to caste, color, society, or nation.

Today the world lives under the law of fear, trembling

with doubts and uncertainty. No prophet of the law of love

is to be found, and one finds no leaders who give object

lessons, sympathy, and good will, and who identify with the

true happiness of individuals and nations and the highest

good of mankind. Many religious leaders exist, but it is

amazing to note how tired and confused they are. "Rise,

awake, and gain knowledge"—this Upanishad declares that

one should not act like a gigantic inert person who is dumb

and desolate, who knows not the meaning of life and the

universe. All human beings have the essential potentialities

to understand and direct their life streams toward the ocean

of bliss. The message of Upanishadic philosophy extends

good will to the whole of humanity, saying, "Let all of

mankind be happy; let all of humanity attain physical,

mental, and spiritual health; let all receive and enjoy

auspiciousness; let no one experience pain and misery here

and hereafter."

What God Is

All the religions of the world have been promising the

vision of God, mental peace, salvation, and many kinds of

temptations to their followers, but so far nothing has come

true. The more that people are involved in sectarian

religious activities, the more likely they are to become

disappointed because of frustrated expectations of God and

religion. Many preachers claim that if their teachings are

followed without question, believers will find salvation. But

after they return from their church or temple, they are

frequently more stressed, frustrated, and worried about

their problems than are "non-believers."

Mere belief in God alone does not satisfy the students

of life who are searching for Ultimate Truth. Suppose a

student believes in the existence of God but is not emo-

tionally mature and does not have a peaceful mind. Such a

student does not have tranquility and equanimity, which are

the main prerequisites for enlightenment. On the path of

enlightenment, it is necessary to have control over the senses

and mind, but it is not necessary to have belief in God.

Enlightenment is a state of freedom from the ignorance that

causes suffering, and attaining this is the prime necessity of

every human life. There is no necessity to attain mere belief

in God, but it is necessary to have profound knowledge of

the truth which lies behind the concept of the word God.

The word G-O-D is not God. The religionists, because they superimpose their own limited fantasies upon the truth and call it God, suffer more than the people who do not believe in the concept of God. If Ultimate Truth is called God, then there is no difficulty. Then it can be practiced with mind, action, and speech, and once the truth is known with mind, action, and speech, knowledge is complete. But having faith in the fantasies of the religionists creates limited boundaries for the human intellect and leads to a religious atmosphere in which the poor followers must suffer until the last breaths of their lives.

Though religious dogma tempts the human mind with promises of the vision of God, it does not clarify and define the concept of God. The way religious books present the picture of God is injurious to human growth, for one who believes in God without understanding what God really is, closes the door to further knowledge and learning and cannot experience the inner dimensions of life. Such false promises are strongly discouraged in the Upanishads, which warn, “Neti, neti—not this, not this.” The student is made aware of the need to understand the reality and is encouraged to search for truth within. The Upanishads inspire one first to know oneself and then to know the Self of all. Upanishadic literature makes one aware that every being embodied in a physical sheath is a moving shrine of Supreme Consciousness. It also provides methods for entering the inner shrine, wherein shines the infinite light of knowledge, peace, and happiness.

Prayer is a major technique used by religionists to seek satisfaction of their desires and comfort in spite of their frustrations. Many people who are not acquainted with the basic principles of Vedantic philosophy think that there are

prayers in the Upanishadic literature. For example: “Lead me from the unreal to the Real; lead me from darkness to Light; lead me from mortality to Immortality” may be thought to be a prayer. But it is actually an expression of the aspirant’s spiritual desires that remind him of his goal of life constantly. It is not a prayer but a way of maintaining constant awareness of Supreme Consciousness. It is not asking God or any supernatural being to help one or to lead one to the higher states. The idea is not to know God as a different being, but to know one’s own real Self and its essential nature, which is the Self of all. One is not attaining something that is not already there but is realizing that which is self-existent. This Upanishadic verse is not a prayer asking for anything but a way of strengthening constant awareness of Supreme Consciousness which is the goal of the Upanishads.

Dualism is the preliminary experience of a contemplative mind. All religions suffer on account of dualistic concepts, such as “Human beings are a creation of God; the universe is a creation of God; human beings have no choice but to suffer and should delight in their sufferings at the mercy of God.” These concepts are illogical when they are analyzed with clarity of mind and pure reason. In the course of study, a student first experiences dualism—the reality that he exists and the Supreme Consciousness also exists. Then a state comes when he experiences “Thou art That.” These two fields of experience appear to be different, but they are essentially one and the same. These are the progressive states that aspirants experience, but as far as Absolute Reality is concerned, there is only one without second.

Religionists say the ultimate goal of human life is to

know God, and materialists say it is to eat, drink, and be merry. But the philosophy of the Upanishads asserts that the ultimate goal is to be free from all pain and misery whatsoever. This state of freedom from anxieties, misery, and ignorance is called enlightenment. It is the union of the individual with Universal Consciousness. Religionists say that one has to have faith in the sayings of the scriptures and in the way they are preached. But in Upanishadic philosophy, the mind is released from all religious prejudices so then one can think and reason freely. The Upanishads declare that even the best of intellects is incapable of fathoming the unfathomable, and that learning the scriptures is not the ultimate way of realization. On the path of enlightenment, even the lust for learning must eventually be abandoned.

In some of the Upanishads, the word Īśa or Īśvara, which is roughly translated as God, appears. But the concept of God as preached by religion is not found in the Upanishads. In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy

provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.

Knowledge of Brahmavidyā, the direct experience of Supreme Consciousness, is the common theme of all Upanishadic literature. "I am Brahman; Thou art That"–such statements are the foundations for all its theories, principles, and practices. All philosophical and psychological discussions are meant to make students aware of their true nature–Brahman, the Supreme Consciousness. For a realized one, there is perennial joy in the universe, but for the ignorant there is only misery everywhere. The moment a student realizes his essential nature, the darkness of ignorance is dispelled, but before that the individual mind travels to the groove of self-created misery and thus projects the belief that there is misery everywhere. In reality, this universe is like a great poem of joy, a beautiful song, and a unique work of art. The moment one unfolds and realizes one’s human capacity and ability, one becomes aware that, "Thou art that–Brahman."

Here lies the difference between a Self-realized person and a religionist. The religionist does not know and yet believes in God, but the realized person is directly aware of the self-existent Ultimate Reality of life and the universe. First, he knows the truth, and then he believes it. If God is the Ultimate Truth hidden behind many forms and names, then it should be realized, and, for realizing the Truth with mind, action, and speech, one needs to practice truth rather than being a hypocrite and a fanatic. It is not necessary to believe in God to attain self-enlightenment, but it is very necessary to know the various levels of consciousness and

finally to realize the ultimate source. The manifest aspect

and the unmanifest aspect of consciousness (Brahman)

should be realized, for that alone can enlighten aspirants.

What is Brahman?

The word Brahman is derived from the Sanskrit verb

root brha or brhī, meaning expansion, knowledge, or all-

pervasiveness. This word is always of a neuter gender; it

indicates Absolute Reality beyond the concept of male and

female and all other dualities. Brahman is omnipresent,

omniscient, omnipotent; it is the very nature of one’s true

Self. That Absolute Reality, that Supreme Consciousness,

which is never affected by the ever-changing nature of the

world, is Brahman. That which alone exists and allows the

entire universe to appear within itself is called Brahman.

That Brahman is no different from oneself; all of humanity

is Brahman. From this point of view, all people are

essentially one and the same. Placing duality and diversity

within humanity is the greatest loss, and realizing the

oneness within and without is the highest gain.

Universality and the State Beyond

Attaining knowledge of Brahman directly from within

is called enlightenment. The human mind is in the habit of

experiencing and projecting pains and pleasures, but when

it is made aware of the everlasting Truth, one starts seeing

things as they are. The mind identifies itself with the objects

of the external world and thus places a veil between the

aspirant and the Reality, but the moment this self-created

veil of māyā (illusion) is removed, one attains freedom. The

veil of ignorance covers human consciousness on three

levels: the states of waking, dreaming, and deep sleep.

Unless the veil over all these levels is lifted, the light of pure

consciousness cannot shine. Thus, permeating one’s con-

sciousness to the state beyond and expanding it to the

Supreme Consciousness is called enlightenment. From the

heights of enlightenment, one remains aware of all states—

waking, dreaming, and deep sleep—and yet remains in the

state beyond—turīya. Before casting off his body, such an

enlightened sage lives in the world yet remains above. He

sees himself in the whole cosmos and the whole cosmos in

himself. His self becomes the Self of all.

This direct experience of the oneness of all, of loving

all and excluding none, is called Brahma-vihāra—frolicking

in Brahman. This realization cannot be attained through

mere reasoning or through the intellect; nor can it be

attained through mere study of the scriptures, listening to

teachers, or repeating prayers without feeling all day long.

The Upanishads say that only that fortunate one to whom

the knowledge of the Self is revealed can experience the joy

and bliss of enlightenment. Unless a student opens the

petals of the heart, knowledge of the divine experience is

never revealed. Sincere effort with perfect surrender to the

Absolute Reality alone is the way to welcome the dawn of

eternal knowledge and peace.

The Upanishads are not religious scriptures, but they

can provide the foundation for universality through the

practical philosophy of equality, equanimity, love, and

universal brotherhood. Modern man is trying to improve

the quality of life and achieve the next step of civilization.

But without utilizing the concepts explained in the teachings

of Upanishadic philosophy, it is impossible to resolve the

bitterness of black and white discrimination, male and female chauvinism, ethnocentric egoism, or intellectual slavery to religious dogma and superstitions. Unless all people extend their hands to help one another, to share with all, and to communicate with all, humanity cannot be called a civilized species. When humanity follows that universality based on the Upanishadic philosophy, there will be no need for discipline enforced by the state, for codes of conduct, or for courts and churches. People will be self-disciplined and will progress constantly towards self-enlightenment.

Humanity has to expand the philosophy of life to enable it to rise above the narrow confines of religion, creed, and ethnic identification. To attain the next step, one has to become a member of the universal family and a worshipper of the Supreme Reality. When one understands the teachings of the Upanishads, then one realizes that life itself is a sort of worship that can shine on the altar of infinity. The hearts of all individuals should beat in one rhythm; the music of the pulse should resonate to a single melody. The time of practicing and following universality will come, and the flower of humanity will blossom. Then the humanity will share all material things as it shares the sun, air, and rain. This can be done when people determine to enlighten themselves, and enlightenment is possible here and now without the help of the word God.

Chapter

2

Māṇḍūkya

Upanishad

हरि: ॐ। ओमित्येतदक्षरमिदं सर्वं तस्योपव्याख्यानं भूतं

भवद्भविष्यदिति सर्वमोंकार एव। यच्चान्यत् त्रिकालातीतं तदप्योंकार

एव।।१।।

Harih Om. Om-ity-etad-aksaram-idam sarvam tasy-

opavyākhyānam bhūtam bhavad bhāvisyad-iti sarvam-

omkāra eva. Yaccānyat trikālātitam tad apy omkāra eva.

Hari Om. The entire universe is the syllable Om. The

following is the exposition of Om. Everything in the past,

present, and future is verily Om. That which is beyond time,

space, and causation is also Om.

All this is Om. All manifested objects of the world and all unmanifested states of reality are denoted by this syllable Om. Om is the imperishable, eternal sound. Om is also the name of the Absolute Reality, both manifest and unmanifest. Om is the Reality on all dimensions, and the Reality is Om. The aspect of Reality that manifested in the past, remains manifest in the present, and will manifest in the future, is Om. The Absolute Reality that is not conditioned by the past, present, and future is also Om. If Om is a word, the whole universe is its explanation. If it is a sound, the whole universe is its vibration. If it is representative, it represents both the manifested and unmanifested aspects of the cosmos.

Om is the syllable and sound that represents all levels of consciousness. All potentialities, forms, and thoughts are expressions of Om, the infinite and unmanifest power that is not subject to change. All expressions are manifested by and finally return to their original unmanifested source, Om. All other words have been derived from this eternal word, which is the name of the Absolute Reality. Om is the eternal source of speech (vāk). All phenomena and all desires emanate from that infinite source, Om. The fulfillment of all desires depends upon knowledge of it, and one's desires are fulfilled in proportion to one's progress towards it. Worldly pleasures are transient, but the truth reveals eternal wisdom and bliss. Om is the eternal sound that expands the individual consciousness to Universal Consciousness. The aspirant who meditates on Om and contemplates on its meaning understands the Absolute Truth.

Om is a syllable, a symbol, and a sound that does not belong to any particular language. When one studies the symbol, the syllable, and the sound individually and

collectively, one receives the knowledge of all the levels of

reality—gross, subtle, subtlest, and beyond. All desires,

thoughts, and feelings cannot be brought into action and

expressed through speech because the senses, through

which one expresses oneself, do not have that capacity. The

language used in daily life for learning, communicating, and

knowing is so shallow that the vast bulk of knowledge

remains buried in the supreme library of the unconscious,

and only a very little part of it can be expressed. One’s

desires, thoughts, and feelings, therefore, mostly remain

untranslated, and the more one learns of the reality of inner

levels, the more one finds difficulty in the limitations of

human language. Sages often used symbols, such as Om,

and interpreted them to make their students aware of an

aspect of knowledge that could not be expressed by

language. All the symbols that travel in the mental train

during the dream state and meditation are not meaningless;

they have definite content, and they are translated accord-

ing to the context and nature of the dream. The special

method used to know a symbol is the knowledge of the

sounds that vibrate to form the symbol. Suppose one makes

a sound by clapping two hands—that sound will vibrate and

create a particular form. By studying the form one can study

the quality and intensity of the sound and its vibrations, and

by studying the sound, one can also come to know the form.

The entire Upanishadic teachings are condensed in the

knowledge of Om. One who knows Om in theory and

practice knows everything about life, the universe, and

Absolute Truth.

The teachings of the Upanishads are higher than those

of other scriptures. The words of the seers are meaningful

and applicable and are full of knowledge and wisdom, for

they originate at the deepest level of consciousness. But the

knowledge that comes through the intellect and mind in an

academic and scholastic way is inferior to the knowledge

received by the sages in deep contemplation and meditation.

The sayings of the sages leave a profound impact on the

hearts and minds of aspirants, while the knowledge derived

through the intellect is incomplete and has no lasting effect.

सर्वं ह्येतद् ब्रह्मायमात्मा ब्रहम सोयमात्मा चतुष्पात् ॥२॥

Sarvam hy-etad brahmāyam-ātmā brahma so'yam- ātmā catuspāt.

All this, whatsoever is seen here, there, and everywhere, is Brahman. This very Self, Ātman, is Brahman, the Absolute Reality. This Ātman has four aspects.

All that is is Brahman, the Supreme Consciousness. The essential nature of the individual self (Ātman) is Brahman, the Universal Self—I am That. That Self is experienced on four levels, and so consciousness is considered to have four states. Three of the states are those experienced during waking, dreaming, and deep sleep, and the fourth is a state beyond. Consciousness experienced in the first three states is called Apara-Brahman, and consciousness experienced in the fourth state is called Para-Brahman. Vaiśvānara, taijasa, and prājña are the states of consciousness—waking, dreaming, and sleeping—and the fourth state is the supreme one, called turīya. The experience of waking merges into dreaming, dreaming merges into deep sleep, and ultimately deep sleep merges into turīya. Thus, turīya encompasses all the other states.

In the Upanishads, Om is the representative name and symbol of Brahman. For the sake of sāadhanā, it is the designator of Absolute Reality, and by meditating upon it, one realizes the Ultimate Truth. Ātman, the individual self, and Brahman, the Universal Self, are one and the same. When the student realizes that Universal Consciousness is all-pervading, then he also realizes that Ātman and Brahman are not two separate identities with two different existences. He realizes that they are one, “Thou art That.” When the individual self realizes that it is essentially Brahman, it gets freedom from the bondage of the vehicle called the unconscious mind.

For the sake of analysis, there are three parts: the mortal part—body, senses, breath, and conscious mind; the semi-immortal part—the unconscious mind and the individual self (jīvātman), and the immortal part—the Self (Ātman). After death, there still exists the unconscious

mind, which is the storehouse of merits and demerits, feelings, thoughts, desires, and memories. The unconscious mind is used as a vehicle for the individual self, but when the individual self drops all attachments to the unconscious mind, the individual self establishes itself in its essential nature and realizes that its self is the Self of all. Such a state of realization is called liberation, turīya, the very origin of pure consciousness. The three states of consciousness other than turīya are actually that which is experienced by the individual self on three levels.

The realization of the oneness of Ātman and Brahman removes ignorance, or māyā—that which does not exist but seems to be existent. Māyā has no existence of its own, just as darkness has no existence. For lack of light, one experiences darkness, and for lack of knowledge, one remains ignorant. When an aspirant removes the veils of ignorance by being aware of the higher dimensions of consciousness, then he understands that the universe is a grand illusion and that reality is the fourth state, turīya. When the light of knowledge dawns and the aspirant attains the fourth state, he realizes that the individual Ātman and the Universal Brahman are one and the same. But as long as the aspirant's mind experiences only three states of consciousness, he dwells in duality and cannot realize the oneness of Ātman and Brahman. Uninterrupted meditation and constant contemplation lead the student to realize turīya, that Absolute Reality which is self-existent.

This scripture systematically explains three levels of consciousness: waking, dreaming, and sleeping. When the experiencer realizes that the dreaming reality is subtler than the waking reality and that the sleeping reality is deeper than the dreaming reality, he then wants to comprehend

collectively the experience of all three realities by attaining Absolute Reality, the fourth state, turīya.

जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ॥३॥

Jāgarita-sthāno bahis-prajñah saptāṅga ekonavimśati-mukhah sthūla-bhug vaiśvānaraḥ prathamḥ pādaḥ.

The first aspect is the waking state, vaiśvānara. In this state, consciousness is turned to the external. With its seven instruments and nineteen channels, it experiences the gross phenomenal world.

Consciousness in the waking state (vaiśvānara) experiences the objects of the external world. This is the state of consciousness that identifies itself with the physical and pranic sheaths. Its seven instruments are the five elements (earth, water, fire, air, and ether) the breath, and the ego, which identifies itself with the body. Its nineteen channels are the five active senses (speaking, grasping, walking, reproducing, and excreting); the five cognitive senses (hearing, touching, seeing, tasting, and smelling); the five prāṇas (prāṇa, apāna, samāna, udāna, and vyāna); and the four antah- karanas or inner instruments (mind, ego, intellect, and chitta—the storehouse of memories).

In modern psychology, the dreaming and sleeping states are thought to be unconscious states, but Vedānta psychology explains that they are not actually unconscious for the yogis who can attain conscious access to the dreaming and sleeping states.

Waking is that state of mind in which one remains aware of one’s activities in the external environment and of the objects of the world. The waking state is the state of subject/object consciousness. This mode of consciousness is dualistic—one experiences oneself as subject and everything else as object. In waking consciousness, the ego, one of the modifications of the mind, experiences itself as the subject, who is conscious. Thus, it is brought into self-definition and stands out as the figure, while objects remain as the ground. The emergence of the ego as a small island upon which to stand is an important step in the evolution of self-consciousness. The ego enables one to be conscious of oneself, but the self that one is conscious of is extremely circumscribed. One experiences a boundary around oneself, a split from the objects one experiences This leads to a sense

of separation or a feeling of alienation from others or from

one's environment.

In the waking state of consciousness, one processes

experiences in a way that psychoanalysts have termed secon-

dary process functioning. Here the vast majority of informa-

tion coming from the external environment and from one's

memory is filtered by the ego. Thus, much information may

be ignored because of the ego's narrow focus on its own

particular identification and preoccupations. Waking con-

sciousness is further constricted by the framework of time,

space, and causation. In this mode of consciousness, only a

portion of one's potential is available to conscious ex-

perience and use.

It is important to note that the waking reality alone

does not help to unfold the human consciousness. When the

reality of the dreaming state is understood thoroughly, one

realizes that the dreaming state is more subtle than the

waking state. Today, psychologists are trying to analyze

and understand the dreaming state from a therapeutic

viewpoint. But when one explores the dreaming state

through direct experience by using a conscious method of

meditation, one can understand the reality of the dreaming

state in a comprehensive way. The dreaming state can

expand the aspirant's field of knowledge if he knows how to

witness the dream. At the same time, he can watch all the

symbols, ideas, fancies, fantasies, impressions, memories,

repressions, and suppressions coming from the storehouse

of the unconscious mind. By understanding the dreaming

reality, one can understand the waking reality also. If one

has not seen, heard, imagined, thought of, or read some-

thing, he cannot dream of it. In the waking state, one cannot

go beyond the sphere of knowledge gained during waking.

So analyzing the dreaming state means understanding the

waking state also. But by understanding the waking state

alone, one cannot understand the dreaming state.

4

स्वप्नस्थानोऽन्तःप्रज्ञासप्ताङ्ग एकोनविशातिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः ॥४॥

Svapna-sthāno'ntah-prajñah saptānga ekonavimśati-mukhah pra-vivikta-bhuk taijaso dvitīyah pādah.

The second aspect is the dreaming state, taijasa. In this state, consciousness is turned inward. It also has seven instruments and nineteen channels, which experience the subtle mental impressions.

In the dreaming state (taijasa), the mind is inwardly

aware and recalls the subtle impressions of previous

experiences stored in the unconscious mind. The dreaming

state of consciousness is also said to have seven instruments

and nineteen channels because in dreaming, the mind

creates the objects of enjoyment as they are found in the

external world, and it enjoys them as if it were in the waking

state. In dreams, the mind tries to create all the objects that

it could not enjoy during wakefulness, and thus it tries to

satisfy suppressed and unfulfilled desires. Under the influ-

ence of ignorance and desire, this state is experienced as if it

were real.

During the waking state, the mind uses the senses for

experiencing the objects of the world and employs them for

interpreting different types of objects. But in the dreaming

state, the mind has withdrawn itself from the senses, and so

the flow of impressions stored in the unconscious mind

during the waking state comes forward. The dreamer

dreams for a reason: there are still desires to be fulfilled.

When the body and conscious mind take rest, suddenly

impressions hidden in the unconscious come forward from

the storehouse of merits, demerits, and memories, in want

of fulfilling these desires. So the mind creates an image of

the object to fulfill that desire. This is the nature, the

functioning, the beauty, of how a human being is struc-

tured. If one cannot fulfill a desire in the waking reality,

dreams fulfill it in the dreaming reality.

In the waking state, one pushes back all his unfulfilled

desires and keeps them pending. Just as one piles papers on

his desk, desires are piled up in one's unconscious, and so

during dreaming, they all come forward. Then, just as one's

secretary brings all the piles of paper and one disposes of

them, likewise any desire that is left behind unfulfilled is

fulfilled during the dreaming state. Desires that are not

fulfilled in the waking state are fulfilled in the dreaming

state. But the dreamer is still not satisfied when he awakens,

because when he comes back to the reality of the waking

state, he forgets the reality of the dreaming state. If the

dreamer remains in the dreaming state, he can fulfill all his

desires by himself. If the dreamer wants something, it is

there with him; his desires can create all the things that he

needs. The difference is that in the waking state one employs

the senses to collect data from the external world, but in

dreaming one recalls the experiences of the past.

Thought patterns, desires, and feelings that want to be

satisfied in the external world but are not, are expressed in

the dreaming state. This is considered to be therapeutic, and

throughout history, the dreaming state has therefore been

regarded as a useful mode of consciousness. Although

dreams may not be important in themselves, they are useful

as a means of providing information to waking conscious-

ness. Since waking consciousness filters out a great deal of

useful information that comes through the senses, memory,

and extrasensory perception, dreams have been used by the

waking consciousness to gain access to some of this

information.

In the dreaming state, one processes experiences in a

way that psychoanalysts have termed primary process

functioning. Here, symbols are used to express multi-

faceted aspects of experience, and consciousness is not

limited by time, space, and causation. In the dreaming state,

causal and temporal logic is replaced by symbolic ex-

pression.

Dreaming consciousness is complementary to waking

consciousness, but generally many people have not established

any link between the waking and dreaming states. Though

modern science has shown that almost everyone dreams

several times each night, many people are not aware of having

had any dreams when they awaken. They are like dual

personalities, living one existence during the day and another

at night, with the two remaining largely unknown to each

other. There are various ways to make connections between

these two modes of consciousness. Some people have partially

integrated the two states by remembering or analyzing aspects

of their dreams in the waking state and by bringing their

self-awareness and self-regulation into the dreaming state.

यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्। सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक् चेतोमुखः प्राज्ञस्तृतीयः पादः ।।५।।

Yatra supto na kañcana kāmaṁ kāmayate na kañcana svapnaṁ paśyati tat susuptam. Susupta-sthāna eki-bhūtaḥ prajñāna-ghana evanandamayo hy-ananda-bhuk cheto-mukhaḥ prājñas trtīyah pādaḥ.

The third aspect is deep sleep, prajñā. In this state, there is neither desire nor dream. In deep sleep, all experiences merge into the unity of undifferentiated consciousness. The sleeper is filled with bliss and experiences bliss and can find the way to knowledge of the two preceding states.

Māṇḍūkya Upanishad

55

Among all three states, waking, dreaming, and sleep-

ing, the sleeping state is the finest. In this state, one

experiences the void or deep sleep. This is the unconscious

state. When a yogi is able to bring consciousness of the

preceding two states to deep sleep, such a state is called

prajña. The experience of sleep is different from the sleeping

state.

In this state, the mind is aware of neither physical nor

mental phenomena. In this state, one does not desire, dream

of, nor experience material objects, and the conscious mind

is withdrawn from the phenomenal world. This state is also

a gateway that leads to the experience and understanding of

dreaming and wakefulness. As one moves from the waking

reality to the dreaming reality to the reality of dreamless

sleep, there is a progressive movement away from involve-

ment in the world of objects. To the waking consciousness,

the state of dreamless sleep appears to be a state of

consciousness of a very high order. Here one experiences

unity, in contrast to the diversity of the objects experienced

in the waking state. Yogis describe this as a void or a state of

purely subjective consciousness that has a blissful quality.

The sleeper ordinarily enters this blissful state a few

times each night and replenishes oneself, but unfortunately,

one is not able to be consciously aware of being in that state,

so one does not fully experience its blissful quality. Yogis,

therefore, practice methods for extending self-conscious-

ness into this state. They state that the task of the human

being is to become consciously aware of the state of deep

sleep, which is the unifier of all manifest states and

experiences. But unless the conscious mind is trained to do

so, it cannot recall in the waking state memories from the

experiences of deep sleep. For the student to progress

beyond the three manifest states of consciousness, he must

learn to consciously gain access to all those states at will and

to realize all three states simultaneously, as well as their

unity within himself and the universe.

To accomplish this, yogis learn to go into a deep state

of voluntary sleep, called yoga-nidrā, and yet remain fully

aware of the environment. In this state, the clarity of mind is

more profound than in the waking state. Often, due to lack

of coordination, the mind is clouded and does not remain

fully attentive, but in the state of yogic sleep, the mind

remains one-pointed and clear. During normal sleep, the

sleeper remains close to the Absolute Reality, but he is

unaware of the Reality. But this is not the case with

meditators.

Those who have attained the state of equilibrium in

the fourth state, turīya, consider and can compare death

with the sleeping state. Suppose someone manages to live

for a hundred years and sleeps eight hours every night.

When all the hours he has slept are calculated, one can see

that he has slept thirty-three and a third years. Suppose

someone sleeps for thirty-three and a third years without

interruption. How would he think, remember, and act? Will

he recognize his associates, colleagues, and relatives and the

things he owned in the same way he remembers these after

eight hours of sleep? It is not possible. So sleep can be

compared with death, which is a deep sleep for thousands of

hours, days, and years in which one sheds one's external

garments—body, breath, and conscious mind. After sleep,

the sleeper wakes up, and in the same way, after the long

sleep of death, one wakes up and assumes new garments.

One who knows this reality does not fear death.

This Upanishad refers to deep sleep, prājña, as being

restful, joyous, and blissful, and this bliss-like state is

superior to the waking and dreaming states. It is impossible

to experience the waking and dreaming states without

experiencing the sleeping state. As one cultivates the waking

reality and utilizes the flow of consciousness in it, he

becomes successful in the world. Similarly, if one under-

stands the dreaming reality and sleeping reality and the

consciousness that functions within those different modes

of reality, he can enjoy life more than others do. But the

highest joy and perennial happiness is realized when one

attains the state beyond, turīya. During deep sleep, the joy

or bliss that is experienced is definitely higher than the joy

attained during the waking and dreaming states, but it is still

a pseudoblissful state as compared to the state of turīya.

6

एष सर्वेश्वर एष सर्वज्ञ एषोन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम्॥ ६॥

Esa sarveśvara esa sarva-jña eso'ntaryāmy-esa yonih sarvasya prabhavāpyayau hi bhūtānām.

The experiencer of these states of consciousness is the Lord of all. This one is all-knowing; this one directs everything from within. This one is the womb of all. All things originate from and dissolve into this.

When in meditation and contemplation the aspirant experiences gradual and progressive steps of unfoldment through the waking, dreaming, and sleeping realities, he comes to know that he has not unfolded himself to that extent from which he can comprehend the knowledge of these three states collectively. To attain the collective knowledge of all these states, he attains a higher level, exactly as a mountain climber, who, when he climbs to the top of the mountain, can have comprehensive vision of that which is up above, down below, and behind the mountain. After attaining turīya or the fourth state of consciousness, the aspirant can witness the three states of consciousness separately and collectively both. When one experiences all the states of consciousness, then he establishes himself in his essential nature–Pure Consciousness–and realizes that he is the all-knower. Then he acquires the knowledge that the Pure Consciousness flows on various degrees and grades, termed waking, dreaming, and sleeping. These states or modes of consciousness have arisen from their source, turīya, and finally dissolve in it. Yet the nature of Pure Consciousness, which is self-existent, never changes. It is everlasting, infinite, and changeless.

When the aspirant strengthens his practice of meditation and contemplation and learns to analyze and resolve all his desires, thoughts, and feelings through the practice of yoga-nidrā, he attains a state in which he consciously learns to place his mind in deep rest. Yoga-nidrā cannot be translated into any other language, but for the convenience of modern students it is called “yogic sleep” or “sleepless sleep.” This is a state of conscious sleep in which the student is in deep sleep and yet remains fully conscious. Only evolved minds that are fully conscious and use methods of

meditation and contemplation attain this state. Yoga-nidrā is a very useful way to enjoy a voluntary sleep unlike ordinary sleep. The yogis use this technique for sleep and meditation both, thus it is called yoga-nidrā. Yoga-nidrā is an advanced practice that can help the student to come out of sloth and inertia, which are the greatest enemies of the student and which obstruct his progress every now and then. The quality of rest one receives through this method is entirely different from that which is derived through ordinary sleep. Yoga-nidrā is a revitalizing exercise that gives total rest to the mind, brain, nervous system, senses, and body. Except through meditation and yoga-nidrā, one cannot give rest to the totality of the mind. As body, brain, and conscious mind need rest, similarly there is a necessity for resting the unconscious mind. There is no drug and no scientific or physical technique so far discovered that gives rest to the unconscious part of mind, except the technique of yoga-nidrā.

Yoga-nidrā is unlike sleep because sleep gives only partial rest and because in sleep one withdraws one's consciousness and becomes unconscious. Yoga-nidrā is unlike meditation because in meditation one does not seek conscious awareness of the state of deep sleep. It is somewhat difficult for the modern mind to comprehend all the levels of one's inner being and to attain the goal of meditation. During meditation, one learns to practice a meditative pose that is steady and comfortable, but in yoga-nidrā, the corpse pose (śavāsana) alone is recommended. Yoga-nidrā supports and strengthens the meditational technique. Deep meditation helps the mind attain one-pointedness, while contemplation leads one to the state of constant awareness.

Yoga-nidrā has immense benefits and can be used for learning the subtleties of life. The dimensions of life that are not explored during waking, dreaming, and sleeping can be explored through yoga-nidrā or by attaining the fourth state. It is interesting to note that the frontiers of waking, dreaming, and sleeping are not explored or understood. No one practices enough to explore those frontiers because researchers seem to be interested in exploring the world of objects and gross thought patterns and symbols only. But it is also important to explore the process by which the waking mind slips to the dreaming state and then goes to deep sleep. It is difficult to study how the conscious mind withdraws itself and goes to the lap of the unconscious state; only by practicing yoga-nidrā can one do this.

In this practice, the student learns to witness his body by withdrawing his conscious mind voluntarily. The student first learns to train his will power by building his determination (sankalpa śakti), and then determines to voluntarily go to a state of deep sleep and come back to the fully conscious state according to his will. Careful vigilance and observation lead the student to study the incoming thoughts from the unconscious mind. The yogis recall all their samskāras, watch them, examine, and even select and reject them according to their need. Those thought patterns that are disturbing are rejected by the yogis, and those that are helpful are strengthened. Many students of the occult and psychic phenomena may accidentally touch this state of mind, but they do not know the definite way of experiencing the same state again, and they cannot recall this experience repeatedly. A deep study of these three states—waking, dreaming, and sleeping—reveals that, with the help and practice of yoga-nidrā, one can go beyond all the levels of the unconscious.

Yoga-nidrā is a simple method consisting of a few breathing and mental exercises. To practice it, lie down on your back in a quiet and undisturbed place in the corpse pose (śavāsana), using a pillow and covering yourself with a blanket. The surface should be hard, and the pillow should be soft. Start doing diaphragmatic breathing. After twenty inhalations and exhalations, feel as though you are inhaling by visualizing an incoming wave of the ocean and exhaling by emptying yourself with the wave going back to the ocean. After ten or fifteen breaths, the Śavayātrā or 61 Points Exercise should be carefully done.*

Then learn to divest yourself of thoughts, feelings, and desires, but see that you do not touch the brink of sleep. The space between the two breasts, which is called anāhata cakra, is the center where the mind rests during this practice. The mind should be focused on inhalation and exhalation only. While exhaling, the mind and breath are coordinated in a perfect manner. The mind observes that the inhalation and exhalation are functioning harmoniously. When the breath does not go through the stress of jerks and shallowness, and there is no unconscious expansion of the pause between inhalation and exhalation, then it establishes harmony. Beginners, for lack of practice, are trapped by inertia, and in most cases they experience going to the brink of sleep. This should be avoided in all cases. One should not pursue the practice at this state, but should just wake up and then repeat the same process the next day. This practice of emptying yourself and focusing on the breath should not be continued more than ten minutes in the beginning, and it should not be practiced more than once a day, for the mind has a habit of repeating its experience, both unconsciously and consciously. In habit formation, regularity, punctuality, and a systematic way of practice should be followed literally.

*See page 108 for the description of Śavayātrā, the 61 Points Exercise, and for the application of this exercise as a method of intuitive diagnosis for individuals for personal use and for professional application by psychologists, physicians, and counselors.

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम्।

अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स

विज्ञेयः॥७॥

Nāntah-prajñam na bahih-prajñam nobhayatah-prajñam na prajñāna-ghanam na prajñam nāprajñam. Adrstam-

avyavahāryam-agrāhyam-alakṣanam-acintyam-avyapadeśyam-

ekātma-pratyaya-sāram prapañcopaśamam śāntam śivam-

advaitam caturtham manyante sa ātmā sa vijñeyah.

Turīya is the fourth state. In this state, consciousness is not turned inward nor outward nor both. It is undifferentiated;

it is beyond the spheres of cognition and non-cognition.

This state cannot be experienced through the senses or known by comparison or inference; it is incomprehensible,

unthinkable, and indescribable. This is Pure Consciousness.

This is the real Self. It is the cessation of all phenomena; it is tranquil, all-blissful, and one without second. This real Self

is to be realized.

Turīya is that state in which consciousness is aware of and yet remains aloof from the other three states of waking, dreaming, and sleeping. In this state, the mind is neither inwardly nor outwardly directed. Consciousness maintains its all-encompassing awareness and spontaneously realizes a total reintegration of all levels of reality. This state is attributeless, eternal, and unchanging and is beyond the conditions of cause and effect. It cannot be comprehended by the mind; it cannot be compared with anything; it cannot be perceived, inferred, thought, or described. Yet it is not a void but is the state beyond the void. It is the very nature of consciousness, the center of supreme peace, bliss, and Absolute Reality. This is the Self, and it has to be realized because this is the purpose of life.

There is a very fine line of demarcation between deep sleep and samādhi. In samādhi, which is a deep state of meditation, the aspirant remains fully conscious though tranquil, and in deep sleep the student remains tranquil but unconscious. In both states, deep sleep and samādhi, the aspirant remains very close to the Reality, but in sleep he is unconscious, while in samādhi he is fully conscious. In deep sleep, he is not aware of his existence, while in samādhi, constant awareness remains uninterrupted. One experiences a different reality in each case. In the state of turīya, the aspirant goes beyond the sphere of sleep and samādhi both. He experiences oneness with the Supreme Consciousness and witnesses the transitory world as quite different from his essential nature.

In this state of wisdom, one knows all the states, yet turīya is beyond all of them. As the mind is beyond the senses, the center of consciousness, turīya, is beyond all the states of mind. This state is neither internal not external nor

can any simile describe it. In this state, there is nothing like

becoming; there is only purely being. The realized one alone

enjoys this perennial state of eternal bliss. Neither sense

perceptions, thoughts, feelings, nor desires are able to

explain this state of realization. Turīya is a state in which

the knower knows and knows that he knows. Suppose a

thirsty person is in search of water. He goes to the place

where he can quench his thirst; but when water is every-

where, one has not to search for a fountain of water.

सोयमात्मा ध्यक्षरमोंकारोधिमात्रं पादा मात्रा मात्राश्च पादा

अकार उकारो मकार इति ।।५।।

So 'yam-ātmā'dhyaksaram-omkaro'dhimātram pāda

mātrā mātrāś-ca pādā akāra ukāro makāra iti.

Pure Consciousness, which has been described as having

four states, is indivisible. It is Om. The sounds A-U-M (ah,

ou, mm) and the letters A, U, M are the three states of

waking, dreaming, and sleeping, and these three states are

the three sounds and letters. But the fourth state, which is

unknown and hidden, is realized only in silence.

That Supreme Consciousness is the Ātman, the Self. The Self is identical with the eternal syllable Om. Consciousness is experienced by the individual self on three different levels, but there is a fourth state that is beyond the comprehension of the mind. Thus, consciousness is thought to have three states and a state beyond, turīya. From this point of view, the eternal syllable Om, also has three phonemes, A-U-M, representing three states, and silence, representing the fourth state, turīya.

Om consists of three sounds, A-U-M, denoting the gross, the subtle, and the causal aspects of Ultimate Truth. When one is able to analyze the experiences of the different states of consciousness and, at the same time, of consciousness in its totality, then one attains the fourth state, turīya. Through contemplation on A-U-M, the three sound symbols of the three states of the individual self—the student is endowed with the qualifications required for understanding the fourth state, turīya.

The explanation of Om depends on the linguistic significance of its three constituents A, U, and M. A and U are simple vowels. In the Sanskrit alphabet, A is the first vowel and serves as the gateway for the manifestation of all other vowels and consonants. It is identical with the soft aspirate sound, which is the sound of the breath and the grossest manifestation of the life force, or prana. In Indian mythology, the phoneme A represents the progenitor or creator, while U is identical with the preserver, and M represents the annihilator. The sound A is the ever in- and out-flowing, all-embracing vital force, and the vowel U is the deep vibrating force which is the lower limit in the tonal scale of the human voice. It is the threshold of silence that merges into M, the final sound. M in Sanskrit is called

anusvāra, which is a phoneme that stands between consonants and vowels and is represented by a dot, a point above the consonant or vowel. Thus, it is a symbol of the unity, totality, imperishability, and indestructibility of the Absolute. It is the sonorous, inwardly directed, final vibrating sound of Om. After these phonemes, A–U–M, there remains a state of silence that, by its very nature, cannot be expressed by any means. Thus the sound Om is representative of all the levels of consciousness involved in manifestation, preservation, annihilation, and the fourth state, turīya.

During the Upanishadic period, many ceased the quest to understand the higher philosophical meaning of Om through proper study and direct spiritual realization. This eternal sound is currently very popular, but the tradition of practicing it properly has almost faded out. It is now spoken, sung, written, and otherwise utilized indiscriminately, but only contemplation and meditation on the syllable Om leads one to realize the summum bonum of life. Simply repeating the sound Om technically like a parrot is not very beneficial, just as repeating God all day without understanding its importance or having a feeling for it is meaningless. Those who practice this syllable and contemplate and meditate upon it know that this is the only sound that can be produced after sealing the teeth and lips, no matter which word from any language is intended to be hummed. Hum any sound or any syllable or word—it comes out as the sound Om.

When an aspirant practices the sound Om to attain a one-pointed mind, he does not find any difficulty in coordinating this sound with the breath. Any other sound coordinated with the breath creates jerks in the breath and obstructs its serene flow, and when the breath flow is

disturbed, its counterpart—the mind or thinking process—is also disturbed. When aspirants concentrate on the breath flow and coordinate the syllable Om, they prepare themselves for the voyage that leads them to the finer states within. The aspirant knows that A represents waking, U dreaming, and M sleeping, but he wants to attain the fourth state, turīya, by attaining the state of soundless sound that the mystics often describe as the voice of silence.

जागरितस्थानो वैश्वानरोकार: प्रथमा मात्रापतेरादि-मत्वादाप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद।१९।

Jagarita-sthāno vaiśvānaro’kārah prathamā mātrā-’apter-ā dimattvād-vāpnoti ha vai sarvān kāmān-ādiś-ca bhavati ya evam veda.

The consciousness experienced during the waking state is A, the first letter of Om. It pervades all other sounds. Without the first syllable A, one cannot utter the word Om, and likewise, without knowing the waking state, one cannot know the other states of consciousness. One who is aware of this reality fulfills all his desires and is successful.

The first phoneme, A, is of the same nature as the

waking state (vaiśvānara). It is the all-pervading simple

vowel; all sounds are pervaded by A. The first letter of Om is

also compared with the manifest universe because one is

aware of the phenomenal world through the conscious

waking state. When the knowledge of the phenomenal

world is revealed through contemplation and meditation,

one becomes capable of attaining one’s desired objects and

becomes āpta-kāma—one whose desires are all fulfilled.

Through deep contemplation and meditation, a student

becomes aware of the unity of the life force, prana,

permeating the diversity of the universe. The aspirant,

instead of perceiving different names and forms, expe-

riences the life force alone, which is one of the aspects of the

manifestation of consciousness.

To be successful in the world of objects, one should

learn to cultivate the full use of one’s conscious mind.

Though the conscious part of the mind is a small part of

mind, it functions during the waking state. During this time,

the mind employs the senses to contact the phenomenal

world; all sense impressions are received during this state.

The knowledge of the external world is also important, and

if this knowledge is acquired, then it inspires one to seek

another level of knowledge. The external world is the world

of means, and one who knows how to utilize the conscious

mind and apply it to acquire some worldly object is

successful. The idea here is how to make the best use of the

conscious mind so that external amenities are successfully

acquired and the necessities of daily life are met. The world

of phenomena should also be understood and dealt with.

Though one may know that the waking state does not give

comprehensive knowledge of the other dimensions of life, it

is important to understand, utilize, and direct the conscious

part of mind that functions during the waking state.

Without this, one cannot successfully maintain relation-

ships or have the means for attaining worldly goals.

There are two views of how to utilize the objects of the

world. One view is to make all the objects of the world

means for attaining the highest state of consciousness, and

the other view is to understand the phenomenal world and

make use of it in a way that it does not create a barrier for

the aspirant. In the first case, the time, energy, and skill that

are utilized in having the necessary means for maintaining a

healthy body and environment seem to be important. But

more important from the standpoint of sādhana is to know

how to live skillfully so that the charms, temptations, and

attractions of the world do not create obstacles in the path

of enlightenment. After gaining knowledge of the pheno-

menal world, the aspirant knows that everything in the

external world is subject to change. On some level, the

objects of the world have value and are apparently real, but,

in actuality, they do not exist as they are. Their form

changes, and, therefore, their names change and their quali-

ties also change. When an aspirant adjusts himself to this

realization, he practices his sādhana by understanding the

apparent reality and does not become attached to the

phenomenal world or waste his time and energy in acquir-

ing more worldly objects than the bare necessities. To have

only the bare necessities of life can become a means on the

path of enlightenment.

The second view for utilizing the objects of the world is

to use them as means so they do not create barriers on the

path of unfoldment. Less importance is given to the external

world, and no attachment is allowed to be strengthened

toward the objects of the world. In both cases, attachment is

considered to be the main barrier. When the aspirant

adjusts himself to the external environment of the transitory

world, then he knows the way of utilizing and approaching

all the means of the world as a part of sādhana for attaining

his goal, which is turīya. He can use all the means without

establishing ownership over the objects of the world. With-

out cultivating this attitude, it becomes impossible for him

to be nonattached and thus to have control over the sense

gratifications. The external world is the world of pleasures

and pains-the pair of opposites. From where arises

pleasure also arises pain. The aspirant desires to attain a

state of freedom from the pairs of opposites and so

examines the phenomenal world, but he does not find

himself fulfilled. Therefore, he intensifies his search toward

other dimensions of consciousness.

The conscious state of mind, if skillfully utilized during

the waking state, fulfills one's desires in the external world.

Those who know how to direct their energy to be successful

in the external world know how to direct the conscious

mind and make the best use of the waking state. After

collecting data from various quarters, it is evident that

ordinary people are not as satisfied and happy as they

appear. Though they have more than they need, yet they are

afraid of the unknown, and they do not know how to go

beyond the mire of delusion created by the pairs of

opposites. The highest of joys that human beings can

acquire during the waking state is sexual union, in which the

partners receive a glimpse of joy, but that joy is only brief

and partial. For want of the expansion of this joy, human

beings work hard and gather together all sorts of means, but

none of these helps them to attain the state of freedom,

perennial happiness. Those who are awakened search for

this perennial happiness and explore other states of con-

sciousness. One who knows how to make use of the waking

state skillfully can have success in the phenomenal world,

but this success does not enlighten anyone.

There are people who are not aware enough to feel the

necessity to explore other dimensions of consciousness.

They want to have shortcuts for attaining happiness, but

they do not have inner ability, and so they do not

comprehend the higher levels of consciousness. Such people

look for many ways to escape and are not successful in the

world. Either they become fanatic or they join a cult, which

is unhealthy and is considered to be religious sickness. The

best of people are those fortunate few who literally

renounce the world and devote their time and energy to

explore the higher dimensions of consciousness. Such

people are rare and are worthy of reverence.

It has already been explained that the path of

renunciation and the path of action are both fruitful and

useful for enlightenment. Nonattachment and constant

awareness are two requisites in both paths. It is a fact that

the path of action is more time-consuming than the path of

renunciation. In the path of action, one directs his energy to

acquire means, and in the path of renunciation, one has

ample time to devote one's energy to the attainment of his

goal. Those who are on the path of action suffer if they do

not perform their duties skillfully and selflessly. Thus they

become victims of their own deeds and actions. Likewise,

those renunciates who have not renounced the lustful

attitude toward the objects of the world also suffer.

Therefore, it is not the path , but it is the attitude that one

builds for treading one of the paths with full sincerity,

devotion, and perseverance There are some renunciates

who renounce the objects of the cares and pleasures of the

world with full sincerity, but then they do not persistently

practice their sādhanā. Their minds deepen the grooves of

inert habits, and thus they become the victims of sloth and

inertia.

Off and on in human life, there comes an occasion

when one receives a glimpse of the transitory and apparent

reality of this universe. If such opportunities are utilized by

practicing nonattachment during those moments, one will

surely attain his goal This awakening comes in every

human mind. There is nothing in the world-- no relation-

ship, no object--that can fulfill the human desire to have

everlasting peace bliss. and happiness The moments of

awakening make everyone aware of the truth, but for lack

of practice, constant awareness towards truth remains

absent. Thus, human beings suffer on account of their

self-created miseries

In this verse, the waking state is explained as being

compared with the world of phenomena, which is related to

the first letter of Om, A. But to know the comprehensive

meaning of Om, one should learn other aspects of con-

sciousness related to U and M, and finally to the hidden

state of Om, the supreme state of silence

10

स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षादुभयत्वाद्वो-त्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित् कुले भवति य एवं वेद।।90।।

Svapna-sthānas-taijasa ukāro dvitīyā mātrotkarsād-ubhayatvād-votkarsāti ha vai jñāna-santatīm samānaś-ca bhavati nāsyābrahma-vit kule bhavati ya evam veda.

The consciousness experienced during the dreaming state is U, the second letter of Om. This is an elevated intermediate state between the waking and sleeping states. One who knows this subtler state is superior to others. One who knows this—in his family knowers of Brahman will be born.

The second phoneme, U, is of the same nature as the dreaming reality (taijasa). When the aspirant becomes capable of analyzing and realizing the nature of U and the dreaming reality through deep contemplation and meditation, he attains knowledge of and mastery over his unconscious mind.

After analyzing the nature of the mind and its modifications, the aspirant becomes aware of the subtle impressions, or samskāras, that create all the objects of dreams. The aspirant then overcomes negative mental attitudes such as animosity, jealousy, and hatred. Being the middle phoneme, U, the intermediate state, is more subtle than and superior to A, the first. It deals with the world as being comprised of ideas rather than objects and is thus closer to the Truth. This world of ours is an idea. Without an idea, creativity is lost in bewilderment. It is the idea that builds the worldly structure for human beings. Therefore, an aspirant who realizes the state of U can inspire others, for he unfolds the mystery of ideas and creativity both.

The waking reality is always considered to be a creative and dynamic state, for one has the opportunity and instrumentation to express oneself in the external world. The entire educational system is devoted to the cultivation of this state, for life is divided into two aspects - within and without. It is important to manage the external aspect of life for three reasons: a) it might become the means for gaining higher knowledge and satisfying the sense gratifications; b) it gives knowledge of the phenomenal world and its transitory nature, which inspires the mind of the aspirant to search through other dimensions of life; and the waking state is a conscious state, and if the aspirant learns to use this

state for contemplation and meditation, it gives him the

power of expanding his field of experience compared to

those who do not meditate and contemplate.

The experiencer experiences waking, dreaming, and

sleeping realities, and during these experiences, finds him-

self absorbed in that particular state and unaware of the

other states. When he analyzes his role in different states as

sleeper, dreamer, and cognizer of the external world, he

wonders and wants to comprehend the entire field of

consciousness and witnesses it collectively by attaining a

state beyond. After examining the waking state, he likes to

examine consciousness during the dreaming state. During

dreams, one is not aware of the phenomenal world the way

he is aware during the waking state because his body and

senses are at rest, and his conscious mind is also moving

toward the sleeping state. In this state, only the past

memories from the unconscious are recalled. Actually, no

one can determine dreaming. If someone determines to

dream about something, it is not possible for him to dream

the way he wants. The determination that is built during the

waking state is not applied to the reality of the dreaming

state. One can give suggestions to oneself and then can recall

those suggestions and think that he can train himself and

dream the way he wants. But actually the dreaming state is

beyond the control of the ordinary person's conscious mind.

When the experiencer is not in touch with the objects of the

world, his senses do not perceive fresh impressions from

them. During that state of mind, the flow of those

suppressions and repressions comes forward. Though it is

an interruption while one's mind is moving toward the

sleeping state, yet it offers an opportunity for one to analyze

his desires, motivations, feelings, and thoughts.

At this stage, the mind ponders over unfulfilled

desires, feelings, and attachments. The dream world is

unique in itself, and in it the prominent habits of mind can

be analyzed. Deep-rooted desires cause frequent and repeti-

tive dreams. If there is no desire or want to fulfill, there will

be no necessity to dream. Dream is the product of those

desires that are unfulfilled. The mind travels to the grooves

of its unfulfilled desires and creates a predominant habit

pattern. Thus dreams can be worth analyzing to help one

understand the predominant habits of one's mind. But

again, there are varieties of habits, and sometimes the

aspirant thinks that he has complete control over his

thoughts, desires, and feelings. But again he finds that there

are dark corners of the unconscious mind where still lie

some hidden desires. Suppose one has apparently vac-

uumed the carpet of his living room, and it looks very neat

and clean; but if he lifts up the corner of the carpet, he will

find that a layer of dirt is hidden beneath. So is the case with

the unconscious mind. When an aspirant goes through

various levels of unconsciousness, a time comes when his

whole mind becomes topsy-turvy. But a burning desire for

attaining the goal of life can annihilate the other desires,

feelings, and thoughts. In such a case, one goes beyond this

turmoil and experiences that higher dimension for which he

was longing.

The mind also has the quality of pacifying itself no

matter how difficult a problem may be. That which cannot

be dealt with by the mind during the waking state is dealt

with during the dreaming state. That is why it is called a

more subtle state than the waking state. This state is

therapeutic because in it one has opportunity to express

oneself the way one wants to. All the unfulfilled desires,

thoughts, and feelings which for any reason are not fulfilled

during the waking state, create a dreaming reality. One

cannot dream of something that he has never seen,

imagined, heard of, or read about.

The individual self experiences many dimensions of

reality, and the dreaming reality is one of them. During

dreaming, the mind wants to bring forward and express

those ideas, desires, thoughts, and feelings which for some

reason could not be expressed during the waking state. One

cannot understand the dreaming state merely by analyzing a

few dreams During the dreaming state, one completely

forgets what he was in the waking state. One is rewarded in

the dreaming state and is whipped in the dreaming state, so

both rewards and punishments are given at a more subtle or

mental level during the dreaming state. It is a finer state than

the waking state.

One can magnify all of one's desires and fears in

dreams because dreaming is a self-created state. Many

people dream in the daytime; therefore, the waking reality is

compared by the sages to the dreaming reality. For the wise,

both states are alike because they give only a partial glimpse

of the totality. That which one acquires in the conscious

waking state vanishes in the dreaming state, and that which

is acquired in the dreaming state vanishes in the waking

state. Desire does not really vanish in the dreaming state,

but it seems to vanish when one goes to deep sleep. Actually,

desire does not vanish even in deep sleep; one is simply not

aware of one's desires in this state. Desire really vanishes

only when one attains the fourth state, turīya. Then it is

resolved, it is understood, it is analyzed because there all

one's desires are fulfilled. In waking, one obtains objects of

the phenomenal world and achieves external success, but in

turīya one experiences completeness. One no longer desires

anything lower once he has attained something higher.

All the great laws of physics have been discovered in

the contemplative state, and the unique works of art and

literature are the products of the contemplative mind.

Meditation and contemplation both require a one-pointed

mind, but the difference is that during meditation and

contemplation, one consciously places himself in a concen-

trated and undisturbed state. During the dreaming state,

there is no control, and one is not conscious the way one is

conscious and in control in the waking state. Control here

measures the ability of focusing the mind toward its desired

goal. There are varieties of dreams, but here it is the entire

dream state and the reality that is experienced during it that

are being discussed.

During meditation, one remains fully awake and

conscious, but during dreaming, one is not conscious, and

the unconscious impressions appear whether one desires

them to do so or not. In the dreaming state, one has no

control, but in meditation one has perfect control. When it

is said that one can remain fully conscious while dreaming,

it means that one can remain in meditation and recall all the

unfulfilled desires that are expressed during that time. One

can then analyze and resolve them. In comparing meditation

with the dreaming state, one notes that the mind is

made inward in meditation and is not allowed to slip to the

valley of inertia or imagine about the future. The mind is

trained to maintain the single focal point of meditation

voluntarily. This gives the aspirant an opportunity to judge,

analyze, and decide the usefulness of the impressions

coming from the unconscious that create dreaming reality.

This is an intermediate state between sleeping and waking

in which the ordinary mind remains in a semiconscious

state. One is neither in deep sleep nor is he awake.

During meditation, the meditator can experience all

that which is experienced during the dreaming state. He is

fully conscious though he is not utilizing his senses and not

contacting external objects. When the conscious state is

expanded, dream analysis becomes clear, and the ideas and

symbols that are experienced during that state are easily

understood. From a sādhanā viewpoint, dreams are divided

into two categories-those which are helpful to one's

sadhana and those that are harmful to one's sādhanā.

Impressions or ideas from the waking state that appear

during the dreaming state can be helpful and can be

injurious both. If one has clear introspection, the harmful

and injurious dreams that strain and distract the mind and

its energy can be analyzed and resolved. All conflicts that

are at the root of dreams can also be resolved. A time comes

when meditation stirs the unconscious mind and brings

forward impressions from its hidden recesses. It quickens

the method of analyzing, understanding, and surveying the

whole dreaming state. Whatever dream reality is, it can be

brought under the meditator's conscious control. That

aspect of mind that dreams and the energy that is consumed

by dreaming can be brought into creative use and channeled

for higher purposes. People dream their whole lives, but the

dreaming state does not help anyone in the attainment of

enlightenment. Meditators do not dream. Of course, some-

times they experience a sort of dream that can be called a

prophetic dream, but during meditation the mind is focused

on one object, and it flows uninterruptedly toward that

object only. Thoughts, ideas, feelings, and desires do flow

from the unconscious mind, but they do not have any power

to disturb the meditator because his mind is concentrated.

Those impressions are like other thoughts that pass through

the mind, but they do not create disturbance for the

meditator. But the dreamer may be disturbed by his dreams

because they are not under his conscious control. Actually

this śruti makes the aspirant aware that dreams alone are

not the subject for analysis but that the entire dreaming

reality should be understood thoroughly.

The dreaming state is represented by the letter U,

which comes between A and M. For knowing Om in a

comprehensive way, one has to move to higher dimensions

of consciousness. The higher dimension here means that the

meditator also desires to know the sleeping state. This state

is represented by the letter M, the last letter of Om. After

examining all the joys and pleasures of the external world,

finally one delights to have a deeper quality of joy during

sleep. Consciousness withdraws itself from the waking state

and the dreaming state and goes to the restful state of

unconsciousness.

सुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदं सर्वमपीतिश्च भवति य एवं वेद ।।११।।

Susupta-sthānah prajño makāro trtīyā mātrā miter-apīter vā minoti ha vā idam sarvan-apītiś-ca bhavati ya evam veda.

The consciousness experienced during the deep state of sleep is M, the third letter of Om. One who knows this more subtle state as well is able to comprehend all within himself.

The third phoneme M is the deep sleep state (prājña).

By constantly remembering Om, A and U become one sound and submerge into M. The pronunciation becomes OMOMOMOM; thus, A and U are dissolved into M and again are evolved from M. In this way, prājña, M, is the source that contains and measures A and U, which emerge from and merge into it. One who realizes that the phoneme M is identical to prājña becomes capable of realizing the nature of the internal and external worlds. He is also able to realize his oneness with the entire universe.

The sleeping state indicates that consciousness has power to withdraw and expand itself. One who knows that it functions both externally and internally is definitely superior to one who has explored only the waking and dreaming states.

A real meditator does not sleep the way ordinary creatures sleep; sleep is brought under his voluntary control and will. He determines to sleep and then to wake up whenever he wants. This is the art of yoga-nidrā, which is practiced by meditators. During ordinary sleep, the mind remains withdrawn from the dreaming and waking states.

This restful period is essential for healthy living. But it is not necessary to waste eight to twelve hours for sleep and yet not have restful sleep. Such a supposed need is a mere myth and a tradition without truth. The human body, even after exhaustion and fatigue, does not need more than three hours of sleep, provided that the art of sleep is practiced rightly. Wasting time and energy leads one to the formation of the fabric of inertia and sloth, which is not helpful even for ordinary people. Actually, the quality of sleep counts more than the number of hours slept.

To attain the fourth state, one has to go through the

unconscious dimension of life. Many writers, for the sake of pleasing readers, say that the unconscious mind is bypassed, and that the fourth state is attainable without diving into the unconscious. But that is only talk—mere empty words without experiential knowledge. The difference between sleep and samādhi has already been explained. The sleeping state is more subtle than the waking and dreaming states, and one who knows how to utilize this state can benefit himself immensely. He can give rest to his body, nervous system, brain, and mind, and he can expand his consciousness and know that which is unknown to ordinary minds.

Although the mind is at rest, it is not empty; the mind never remains empty—either one is sleeping, dreaming, or awake, or else one is having a vision, or hallucinating, or fantasizing. During deep sleep, there is the experience of the void; the same void can be experienced during meditation. That void is not empty, but there is a feeling of emptiness. During that time, there is no content, and that is why it is called deep sleep. So sleep is an unconscious state without content; there is no awareness. When one is in the void, he does not know that he is in the void, but once awake, he remembers being in the void. In deep meditation, one is in the void and is aware of it at the time. The meditative state is a fully awakened state.

There are two laws that can be noticed in daily life: the law of expansion and the law of contraction. When one follows the law of contraction, one becomes a victim of petty-mindedness and suffers on account of destructive emotions. One builds boundaries around himself and only feeds his individual ego, that which no doubt helps to retain individuality, but which also keeps him separated from the whole. By following the law of expansion, one goes on

expanding one's consciousness to the extent of Universal Consciousness, and then one loves all and remains in perennial joy all the time. The experiences of this dimension are very subtle. Such a fortunate one who has already explored the waking, dreaming, and sleeping realities is a highly evolved aspirant, and he prepares himself for the last part of the voyage, turīya.

A Comparative Study of Meditation and Contemplation

Om is the subtlest and finest syllable for focusing the mind and making it one-pointed and inward. It is used for meditation by those who have totally renounced their desires for worldly cares and pleasures and who are seeking nothing but enlightenment. Preceptors also impart the knowledge of many great statements of the Upanishads, called mahāvākyas, to students for the practice of contemplation.

The barriers created by the mind, senses, and sense objects obscure the vision of the aspirant. As long as the mind continues to interact with the senses, its dissipating nature cannot be brought under control. The mind seems to have a dual nature: either it functions with the help of the senses in the external world, or it recalls the impressions stored in the unconscious mind. Through sāadhanā, the mind uses a center of focus so that it is not disturbed by its outgoing tendency or its habit of recalling the impressions already stored. So voluntary withdrawal of the senses becomes one of the primary steps of sāadhanā. When desires for obtaining worldly objects are present, the aspirant can easily withdraw the mind from the objects of the world and gradually train it not to be dissipated by sense perceptions.

Then the mind is neither distracted nor distorted and is capable of practicing contemplation and meditation.

The mind can then be trained to concentrate on the sound Om until it becomes an unconscious habit and a part of life for the aspirant.

Constant japa leads to a state of ajapā japa, in which one remembers Om constantly.

This state of mind can be cultivated by being aware of the syllable Om even while doing one's daily duties.

Aspirants who practice Om in this manner are not disturbed by the travails of life, for they have created an inner refuge for the mind.

If such a center for the mind is not cultivated, it is dissipated with the constant distractions of the sense perceptions and the incoming flow of thoughts, feelings, and desires that are already in the storehouse of memory, the unconscious mind.

When the aspirant learns to meditate on Om, the conscious mind attains a tremendous ability to concentrate, and all the faculties of mind function in a coordinated way.

From the philosophical viewpoint, mind is understood by four main modifications (antaḥ-karana catustaya).

These are made well-coordinated by meditation, and there is perfect harmony in their functioning.

This is done to try to direct the totality of an undissipated mind to fathom those levels of consciousness that are not usually known by ordinary minds.

Meditation and contemplation are two different techniques, yet they are complementary to each other.

Meditation is a definite method of training oneself on all levels—body, breath, conscious mind, and unconscious mind—while contemplation builds a definite philosophy.

Without the support of a solid philosophy, the method of meditation does not lead to higher dimensions of consciousness.

Contemplation makes one aware of the existence of the Reality, but Reality can be experienced only through the higher techniques of meditation.

In the Vedānta system, meditation and contemplation are both used.

When an aspirant tires of meditation because of lack of endurance, then he contemplates on the mahāvākyas and studies those scriptures that are helpful in the path of Self-realization and enlightenment.

Contemplation, vichāra, complements the Vedantic way of meditation, dhyāna.

In Vedānta philosophy, there is a definite method used for contemplation.

Ordinarily, the mind remains busy in self-dialogue, entangled in the web of its thought patterns.

Because of desires, feelings, and emotions, unmanageable conflicts are created in one's mental life.

But the Vedānta way of contemplating transforms the entire personality of the aspirant, for the statements, mahāvākyas, imparted by the preceptor create a dynamic change in the values of his life.

These statements are compact, condensed, and abstruse śrutis and cannot be understood without the help of a preceptor who is fully knowledgeable of the scriptures and these terse texts.

Only a realized teacher can impart the profundity of such knowledge in a lucid language.

The thoughts, feelings, and desires which were once important to the aspirant lose their value, for he has only one goal to attain.

The glory of contemplation brings a dynamic transformation to the internal states of the aspirant.

This seems to be very necessary, because that which creates a barrier or becomes an obstacle for students loses its strength due to the power of contemplation, which transforms all his internal states.

First, an aspirant attentively listens to the sayings of the Upanishads from a preceptor who is Brahman-conscious all the time.

In the second step, he practices

vichāra (contemplation), which means that he goes to the depths of the great sayings and determines to practice them with mind, action, and speech. One-pointed devotion, full determination, and dedication lead him to the higher step called nididhyāsana. Here he acquires comprehensive knowledge of the Ultimate Truth. But he has not yet attained the final step of consciousness that leads him to the direct realization of the one self-existent Truth without second. The highest state of contemplation is called sākṣātkāra. In this state, perception and conceptualization are in complete agreement, and all the doubts from all levels of understanding vanish forever. At this height of knowledge, truth reveals itself to the aspirant, and perfect realization is accomplished. “I am Ātman—I am Brahman.” This state of advaita is attained by the process of contemplation.

Meditation plays an entirely different role and helps the aspirant make his mind one-pointed, inward, and steady. Steadiness and stillness are practiced from the very beginning in this meditational method. The method of sitting, the method of breathing, the method of concentration, and the method of allowing a concentrated mind to flow uninterruptedly are subsequent steps that help the aspirant to expand his capacity so that he can contemplate without distraction.

Contemplation

In the traditional Vedantic practice of the mahāvākyas, each statement is thoroughly contemplated and integrated into the personality. The course of contemplation is divided into four parts that are actually the four states of sādhana based on the mahāvākyas. In the first stage, the

student is made aware of the transient nature of the phenomenal world—Brahma satyam jagan mithyā (The universe is unreal; Brahman is real). The second step of contemplation is based on the knowledge of Brahman as the Absolute Truth behind all transient phenomena, and the student realizes unity in diversity—Ekam-evadvitīyam brahma (There is only one Brahman without second). In the third stage, he contemplates on the Absolute Reality within himself—Aham brahmāsmi (I am Brahman). In the fourth state, he realizes that there is only one Absolute Truth, which is self-existent and all-pervading, within and without both—Sarvam khalvidam brahma (All this is Brahman). When one carefully studies these statements and ponders over their meaning, one comes to know that these are contemplative and attainable states of sādhana. The profundity of these statements or mahāvākyas cannot be comprehended by mere debate or discussion, for philosophical discussions do not help one to directly experience the inner state of wisdom. This is the way that the aspirant contemplates in order to establish a definite philosophy and realize his essential nature, which is peace, happiness, and bliss.

Inner Dialogue

Inner dialogue, a contemplative method, sometimes replaces meditation. Such dialogues strengthen the faculty of decisiveness and sharpen the buddhi (higher intellect), which can penetrate into the subtleties of the inner levels. Mental dialogue is very healthy for resolving many conflicts that arise in the mind of the aspirant as it remains habitually traveling to the grooves of his past habits. Practice of the

first step in this process is described in the following example:

Close the eyes and ask, "O mind, witness the world of objects, and observe the impermanence of those objects you long to achieve, to embrace, and to save. What difference is there in the objects of dreams and the objects of the waking state? What reason is there for being attached to the unreal things of the world; they are like experiences of the dreaming state. They are constantly changing, and you have no right to own them, for you can only use them. O mind, listen to the sayings of the great sages and teachers; follow in the footprints of those who have already trod the path of light and enlightenment. You will find that Truth is that which is unchangeable; Absolute Reality is that which is beyond the conditioning of time, space, and causation."

The primary step of inner dialogue is a part of contemplation. It inspires the aspirant in his search for knowledge. Vedānta says that knowledge that does not reveal the object as it is, is not knowledge at all, and acquiring mere information is unfulfilling. Nonattachment and practice are the most effective tools in the quest for real knowledge. Contemplation is not a method of escaping from the realities of life; rather through the process of contemplation, one makes a strong mental resolution on which he builds his whole philosophy of life.

The Vedantic way of contemplation should not be used by those who are unprepared, for they will not gain anything but confusion. Those who have decided to have freedom from ignorance and to tread the path of

enlightenment should alone make these attempts. All the preliminaries that prepare the student should be practiced before one contemplates on the mahāvākyas.

Meditation

Every method of spiritual sādhanā has a definite discipline without which nothing is accomplished. The Vedānta way of meditation is different than any other method of meditation. Though all the methods of meditation are applied to understand, know, and fathom all the states of consciousness, the Vedantic method of meditation is advaita-oriented—no subtle or gross, no concrete or abstract object, except Om, is to be chosen for attaining a meditative state. The mind already remains preoccupied with innumerable thought patterns, symbols, fancies, and fantasies. To create one more is a sheer waste of time and energy and does not serve any purpose. The mind has a habit of resting upon some object, and the sound syllable Om is the finest of all for strengthening concentration, meditation, and one's philosophy of life.

The preliminaries that are followed by other schools of meditation are also followed by the Vedānta method. These include sitting in a steady and comfortable posture with the head, neck, and trunk straight, and learning to breathe diaphragmatically, so that the motion of the lungs is regulated and the involuntary system is brought under conscious control. Ordinarily the involuntary system is not under conscious control because the irregularity of the motion of the lungs due to uneven breathing disturbs the pumping station (the heart) that supplies blood to the brain. The brain is the seat of the mind, and if the heart is

disturbed, the mind is also disturbed. When the lake of mind

is disturbed, one cannot clearly see what is at the bottom of

the lake. When the conscious mind is disturbed, the

potentials of the unconscious mind cannot be evaluated,

and creativity cannot be brought forward and expressed in

daily life. Therefore, disciplining the body and practicing

stillness, as well as regulating the motion of the lungs with

the help of harmonious breath, are both important. Regu-

lating the body, breath, and conscious mind does not give

spiritual wisdom to the aspirant. But if these are not

disciplined, they disturb the aspirant, and he cannot be free

to fathom the higher levels of consciousness. Though prelim-

inary, this discipline is very important.

To have a steady posture, the aspirant chooses a

particular pose that is both comfortable and straight.

Siddhasana, sukhasana, and svastikāsana are recom-

mended most frequently by the teachers of meditation. For

dedicated aspirants, siddhāsana—the accomplished pose—

alone is recommended. Padmāsana, or the lotus posture, is

symbolic and is a good exercise, but often it has been seen to

create disturbances in the pranic vehicles if the bandhas

(locks) are not properly applied. Of course, a comfortable

seat, and a clean, airy, and quiet place, should be carefully

chosen for meditation.

Inner happiness and calmness are attained and no

perspiration, twitching, or shaking are felt or observed in

this method. For establishing harmonious breathing, the

inhalation and exhalation of Om help the aspirant im-

mensely. After establishing a pattern of serene, calm

breathing in a steady, comfortable posture, the meditator

learns to deal with the conscious part of the mind. The

conscious part of the mind is that aspect that human beings

use during the waking state. All the sense perceptions

received during the waking state are stored in the uncon-

scious part of the mind, which is a vast reservoir of memory.

Only a fortunate few know how not to be affected by sense

perceptions, feelings, and desires that are recalled in the

dreaming state. During the waking state, one does not fulfill

all his desires, so unfulfilled desires remain in the bed of

memory, and whenever the conscious mind rests and

relaxes, these impressions of unfulfilled desires come up.

During the dreaming state, the mind remains withdrawn

from the objects of the world because the senses are not

utilized by the mind. External impressions and stimuli are

not perceived and conceived during this time, but still the

mind goes through vivid experiences of previously stored

ideas, desires, feelings, and thoughts.

The aspect of mind that is involved in the dreaming

state can be brought under control through meditation. The

conscious mind and its field can be expanded, and such an

expansion is helpful for the aspirant in fathoming higher

levels. In this method of meditation, any fantasy or superfi-

cial experience is discarded as it comes to the surface of the

meditator's mind from the hidden levels of the unconscious.

Therefore, an experience of any type is considered to be

invalid until the mind is completely purified and mental

dissipations are brought under conscious control. Calmness

of mind, peace, and happiness are the only signs of progress

that encourage the meditator. Seeing visions and symbols

or receiving hunches—even if they are true—are totally

discarded, and these obstacles are considered to be distrac-

tions. No siddhi or miracle is accepted as a part of Vedantic

sādhanā. The vision of the ordinary mind is different from

the vision of the meditator. The vision of the meditator has

clarity, but the vision of the dreamer or the ordinary mind remains clouded. When meditation deepens, the unconscious part of mind and the sleeping state are also gradually brought under control. Sleep is a necessity for the human body, senses, breath, and mind.

If the unconscious mind is not at rest, and if there is constant turmoil, then the mind is unbalanced. When the conscious mind is agitated by the incoming flow of unfulfilled desires, thoughts, and feelings, the senses are not able to perceive as they should. If the conscious mind is free from conflicts, then it coordinates with the senses, and the data that are collected through sense perception are accurate. Conflicts are created in the conscious mind through a lack of decisiveness, and the mind loses its capacity to coordinate the senses. If sense perception is incorrect, conceptualization will be faulty, so it is necessary to resolve mental conflicts in order to reestablish coordination. Those who lose mental equilibrium or who are habitually unbalanced become victims of either psychosomatic disorders or pathological behavior. If one knows how to deal with disturbing thoughts, desires, and feelings, however, then the conscious mind can direct the senses, and behavior becomes normal.

Modern psychologists use counseling techniques for dealing with such problems. But without developing one’s own ability to deal with them, one will always remain dependent on counselors. One develops direct experience and the ability to deal with the mind by practicing meditation. Thus, one gradually gains confidence and knows how to deal with thoughts, desires, and feelings that create uneasiness and unrest in the unconscious mind. Meditative techniques can also be applied by counselors to

help them diagnose and to help patients become more aware and independent.

Practicum

There are nine mental exercises explained in the second volume of this work. It is necessary to explain only one exercise here—Śavayātrā, which helps the mind become inward and orderly. In this exercise, the mind is directed and focused on specific points of the body that help the student to survey his weak areas. The mind closely inspects the body and can discover where problems lie. This method of diagnosis has never been found to be incorrect. The medical student or the student of psychotherapy can find this exercise very useful. The method of intuitive diagnosis can be independently developed on the basis of these exercises, but sincere effort with constant practice should be made, and experiments should be conducted before these techniques are used in diagnosis. Those students who are not aware of inner potentials, abilities, and capacities might dismiss this idea as a hoax, but psychology today is not fully developed due to the lack of experimentation and experiential knowledge. Therefore, it cannot explain such experiential phenomena. The seers of meditative and contemplative science do not use these exercises for diagnosis, but psychologists can explore the validity of the experiences for the sake of experimentation and can apply them to their counseling services.

With the help of the meditative technique, one can dive deep into the unconscious and find the principle cause of psychological disorders, without which only superficial thought patterns are analyzed and disorders cannot therefore

Śavātrā

Sixty-One Points

Technique

Lie in śavāsana (the corpse pose); relax completely for one

to two minutes. Bring your attention to the point between

the eyebrows and think of the number “1.” Keep the

attention fixed on that point for one to two seconds. In the

same manner, continue concentrating on the points and

corresponding numbers through point 31.

Repeat the exercise twice. Practice for seven to ten days.

When this exercise can be done without allowing the mind

to wander, then continue through all 61 points.

Practice the 61 Points exercise after relaxation and before

prāṇāyāma. The exercise may be begun on either the right

or left side, but be consistent. If you begin (on the torso)

with the right arm, then in the lower extremities also begin

with the right leg. 61 Points should not be practiced when

you feel sleepy or tired.

be rooted out. When the mind is led systematically from one

point to another while practicing this exercise, it assumes a

position of observer, and the body becomes the object of

observation. The mind has the ability and capacity to

discover all the disorders of the body, and the mind can

easily observe any particular point that is weak. If the mind

is isolated from distractions and surveys the body in a

relaxed condition, and if it is not allowed to slip to the brink

of sleep, it can diagnose physical disorders as well as

psychological problems. When the mind is led to a

particular part of the body that is weak or in which one has

an ache or a pain, it immediately forgets the traveling

schedule. So a one-pointed and inward mind strengthens

the ability of the student in the diagnosis of emotional

problems.

Though meditative and contemplative exercises are

not recommended to unbalanced students, therapists and

psychologists can develop this aspect of analysis and

intuitive diagnosis accurately, even without counseling

patients and asking them many questions that sometimes

bore and confuse them. A patient is a patient and many

times does not know how to express himself or herself. In

such a case, the method of intuitive diagnosis can be useful.

When Freud, Jung, and Adler used hypnosis and

autosuggestion to explore the disorders of the patients, they

eventually had to abandon this method. They found out

that many times during the hypnotic state the patient came

in touch with unknown dimensions of his or her life, and the

therapist lost touch with the patient. This was such a

frightening experience that they did not know how to deal

with the patient anymore, so they had to abandon this

method. There is a vast difference between hypnosis and

meditation. Hypnosis works totally on the basis of sugges-

tion, while in meditation and contemplation one discards

suggestions and experiences the reality as it is on various

levels. One cannot deny that hypnosis does help, but it helps

only to a certain extent. There could be a finer way of

therapy if the inner dimensions of life were explored by

therapists and psychologists.

The nine mental exercises of meditation are helpful in

going to that state of consciousness which helps one to use

intuitive diagnosis correctly. In this volume, only one

practical exercise is given to strengthen meditation and

make the mind one-pointed and inward, for the habit of the

mind is outgoing, and so it is easily dissipated by the senses.

Intuitive diagnosis means that the clinician diagnoses with-

out using any other method of diagnosis than his intuitive

knowledge. But this process of diagnosis is as valid as

diagnosis based on collecting symptoms, gathering data,

and utilizing other clinical findings. By practicing this

exercise, a physician or psychologist can know the patient's

problems and also the way of getting rid of them.

When one is relaxed and finds quiet time in stillness,

the conscious mind is rested and relaxed. The conscious

mind, being a part of the unconscious, or being one with the

unconscious, then starts receiving impressions from the

unconscious mind, which is all-knowing and which stores,

remembers, reminds, and is the bed of memory for all

physical and mental activities. The mind is conditioned by

time, space, and causation; it is not trained to be here and

now. People do not actually realize what here and now

means—either the mind goes to the old grooves of habit or

it imagines the future. This method of meditation does not

allow the mind to recall past memories and experiences or

to imagine the future but is directed in an orderly way so

that it maintains nowness. During that time, the best knowl-

edge that one already has in the inner library of the

unconscious comes forward. This knowledge is finer and

more subtle and can be depended upon more than the

knowledge gained through the cultivation of the conscious

mind, which functions during the waking state. External

methods used for diagnosis alone are not the only way of

diagnosing disorders and problems, but intuitive methods

are also valid, provided they are used honestly.

The student of Vedānta has a profound and fearless

philosophy to support him and prevent him from becoming

unbalanced. With the help of the meditation technique, he

experiences the finer dimensions of energy and thus gains

self-confidence and inner strength. Any kind of dependency

is discarded. Just as a boat is needed to cross the river, so a

competent teacher is needed at a preliminary stage. When

the river is crossed, the boat remains at the bank. Then the

student goes ahead and does not use his teacher as a crutch.

Students are constantly reminded and instructed by

their preceptors that there is only one goal of life, and that is

Ultimate Truth, which is known by attaining the fourth

state. The fourth state is a fully conscious state, but that

consciousness does not depend on sense perception and is

not polluted by a flood of dreams. It is not at all an

unconscious state but is a state of full awareness that gives

the human being an ability to see things as they are within

and without. By attaining this state, one does not intellec-

tualize about the nature of the objects of the world and the

Ultimate Truth hidden behind them but realizes the

transitory world and the hidden unity in the diversity of

objects. Expansion of the conscious mind is experienced,

and the reality experienced in the dreaming state and the

waking state becomes clearer.

The observer and the observed create a dualistic

reality, while the aspirant's aim is to realize the Absolute

Truth. Here meditation ends, and the higher step of

contemplation helps one to realize that one's real self is the

Self of all. One also realizes that the realities experienced

during waking, dreaming, and sleeping are only apparent

realities, and the self-existent reality of turīya alone is the

one all-pervading reality.

The words dhyāna (meditation) and nididhyāsana

(contemplation) are both used in Upanishadic literature,

and there is a fine distinction between the two methods.

Meditation is still a dualistic concept, but the highest state

of contemplation is monistic. It leads to Self-realization,

while the concept of meditation leads to samādhi, and

samādhi and Self-realization are two different states. A

dualistic philosophy leads the aspirant to samādhi, while

Vedānta philosophy and contemplation lead one to 'Thou

art That.'

12

अमात्रश्चतुर्थोऽव्यवहार्यः प्रपंचोपशमः शिवोऽद्वैत एवमोकार आत्मैव संविशत्यात्मनात्मानं य एवं वेद ॥१२॥

Amātraś-caturtho'vyavahāryaḥ prapancopaśamaḥ śivo'dvaita evam-omkāra ātmaiva samviśaty-ātmanātmānam ya evam veda.

The soundless sound Om—silence—is of the same nature as the fourth state, turīya. Turīya has no parts and is incomprehensible, being beyond speech and mind. It is the state of realization in which all doubts and conflicts are resolved. It is the final state of Om into which A-U-M have merged. It is the nondual and blissful state that is the cessation of the influence of the grand illusion (māyā). It is identical with Ātman, the very Self of all individuals. He who knows this state of Absolute Reality expands into the Supreme Self, realizes himself as turīya, and is not born again.

All the states of consciousness explained so far—waking, dreaming, and sleeping—are the experiences of dualism, for the experiencer is different from the experience. But the fourth state, turīya, is the nondualistic state which is compared with the silent sound of Om. All sounds actually arise from silence, so this state can be termed as soundless sound. That is why it has been given the name turīya. If one stands on the bank of a river, he hears the sound of the river as it flows. When he goes back to the source of the river, he discovers that the mouth of the river creates no sound. The sound expands more and more as the river moves and expands and meets the ocean. But here the meditator is going to the origin of the sounds, which is the perfect silence—the state beyond termed as turīya. In deep meditation and contemplation, a state is attained in which truth is realized—self and real Self is realized. Such a state is inexplicable, for the weight of this truth is so heavy that the mind and speech cannot hold it. Therefore, no words can explain this perennial joy. From this height of realization, one can comprehend the knowledge of all states of consciousness collectively, and such an aspirant attains the state of enlightenment.

Glossary

Adhyātma-vāda The philosophy of realizing Real Self.

Antah-karana Inner faculties of cognition comprised of mind, ego, intellect, and the storehouse of memories and knowledge.

Anusvāra Nasal sound.

Ajapā Japa Constant awareness of one's mantra with every breath.

Apara-brahman Individual self.

Aparā Vidyā Knowledge of apparent reality.

Āpta kāma One who's desires are all fulfilled.

Ātman Center of Supreme Consciousness.

Brahman The Absolute Reality.

Brahma-sūtra A scripture of aphorisms written by Vyāsa.

Brahma-vihāra Frolicking in Brahman, Universal Consciousness.

Buddhi Higher intellect.

Dhyāna Meditation.

Gaudapāda A renowned scholar, yogi, and grand teacher of Shankarācārya.

Gītā A great scripture which synthesizes all systems of philosophy and practice.

Kārikā Commentary of Māṇḍūkya-Upanishad by Gaudapāda.

Mahāvākya The great statements of the Upanishads.

Māṇḍūkya Upanishad One of the Upanishads of which this book is an explanation.

Nididhyāsana Vedānta way of contemplation.

Om A syllable, sound that represents all states of consciousness.

*Padmāsana The lotus posture.

Para-brahman Universal Self, the Absolute Reality.

Parā-vidyā Knowledge of Absolute Reality.

Prajñā The state of mind in which an individual self experiences the bliss of deep sleep.

Prāṇa The vital force of life. The breath is life, and life is breath.

Sākṣātkara Self-realization.

Sankalpa-sakti Power of determination or strong will power.

Śavāsana The corpse posture—a posture for relaxation.

Shankara A great scholar, the founder of Advaita system (One Absolute without Second).

Śavayātrā A yogic technique for surveying one's own body.

Siddhāsana The accomplished posture.

Śruti Mantras or verses of Vedas and Upanishads.

*Note: Siddhāsana, Sukhāsana, Padmāsana, and Svastikāsana are meditative postures. For further details see Swami Rama, Lectures on Yoga (Honesdale, Pa., Himalayan Publishers), 1979.

Literally, śruti means that (knowledge) which is

heard by the inner ear of the sages in their deep

meditation and contemplation.

Sukhāsana The easy posture.

Svastikāsana A comfortable meditative pose.

Taijasa The state of mind in which the individual self

experiences dreaming.

Turīya Literally, turīya means fourth. In Upanishads, the

term turīya is used for Absolute Reality, the

Supreme Consciousness.

Upanishad The later part of Vedas is called Upanishad.

Upanishads mean those profound spiritual scrip-

tures which are studied under the guidance of an

enlightened preceptor.

Vaiśvānara The state of mind in which the individual self

experiences the objects of the external world.

Veda The treasury of knowledge. Vedas are the most

ancient scriptures of the world.

Vichāra (Nididhyāsana) Contemplation. In this book,

nididyāsana and vichāra are used synonymously.

Yoga-nidrā Yogic sleep. It is an evolved technique of going

to the deep sleep voluntarily and being fully aware of

the environment at the same time.

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and Philosophy of the U.S.A. is a nonprofit organization

devoted to the scientific and spiritual progress of modern

humanity. Founded in 1971 by Sri Swami Rama, the

Institute combines Western and Eastern teachings and tech-

niques to develop educational, therapeutic, and research

programs for serving people in today's world. The goals of

the Institute are to teach meditational techniques for the

growth of individuals and their society, to make known the

harmonious view of world religions and philosophies, and

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kind.

This challenging task is met by people of all ages, all

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Institute courses and seminars. These programs, which are

given on a continuing basis, are designed in order that one

may discover for oneself how to live more creatively. In the

words of Swami Rama, "By being aware of one's own potential and abilities, one can become a perfect citizen, help the nation, and serve humanity."

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The ELEANOR N. DANA RESEARCH LABORATORY is the psychophysiological laboratory of the Institute, specializing in research on breathing, meditation, holistic therapies, and stress and relaxed states. The laboratory is fully equipped for exercise stress testing and psychophysiological measurements, including brain waves, patterns of respiration, heart rate changes, and muscle tension. The staff investigates Eastern teachings through studies based on Western experimental techniques.

Himalayan Institute Publications

Living with the Himalayan Masters

Swami Rama

Lectures on Yoga

Swami Rama

A Practical Guide to Holistic Health

Swami Rama

Choosing a Path

Swami Rama

Inspired Thoughts of Swami Rama

Swami Rama

Freedom from the Bondage of Karma

Swami Rama

Book of Wisdom (Ishopanishad)

Swami Rama

Enlightenment Without God

Swami Rama

Exercise Without Movement

Swami Rama

Japji: Meditation in Sikhism

Swami Rama

Life Here and Hereafter

Swami Rama

Marriage, Parenthood, and Enlightenment

Swami Rama

Path of Fire and Light

Swami Rama

Perennial Psychology of the Bhagavad Gita

Swami Rama

Love Whispers

Swami Rama

Celestial Song/ Gobind Geet

Swami Rama

Creative Use of Emotion

Swami Rama, Swami Ajaya

Science of Breath

Swami Rama, Rudolph Ballentine, M.D.,

Alan Hymes, M.D.

Yoga and Psychotherapy

Swami Rama, Rudolph Ballentine,

M.D., Swami Ajaya

Yoga-sutras of Patanjali

Usharbuadh Arya, D.Litt.

Superconscious Meditation

Usharbuadh Arya, D.Litt.

Mantra and Meditation

Usharbuadh Arya, D.Litt.

Philosophy of Hatha Yoga

Usharbuadh Arya, D.Litt.

Meditation and the Art of Dying

Usharbuadh Arya, D.Litt.

God

Usharbuadh Arya, D.Litt.

Psychotherapy East and West: A Unifying Paradigm

Swami

Ajaya, Ph.D.

Yoga Psychology

Swami Ajaya, Ph.D.

Psychology East and West

Swami Ajaya, Ph.D. (ed.)

Diet and Nutrition

Rudolph Ballentine, M.D.

Joints and Glands Exercises

Rudolph Ballentine, M.D. (ed.)

Transition to Vegetarianism

Rudolph Ballentine, M.D.

Theory and Practice of Meditation

Rudolph Ballentine, M.D. (ed.)

Freedom from Stress

Phil Nuernberger, Ph.D.

Science Studies Yoga

James Funderburk, Ph.D.

Homeopathic Remedies

Drs. Anderson, Buegel, Chernin

Hatha Yoga Manual I

Samskrti and Veda

Hatha Yoga Manual II

Samskrti and Judith Franks

Seven Systems of Indian Philosophy

Rajmani Tigunait, Ph.D.

Swami Rama of the Himalayas

L. K. Misra, Ph.D. (ed.)

Sikh Gurus

K.S. Duggal

The Quiet Mind

John Harvey, Ph.D. (ed.)

Himalayan Mountain Cookery

Martha Ballentine

The Yoga Way Cookbook

Himalayan Institute

Meditation in Christianity

Himalayan Institute

Art and Science of Meditation

Himalayan Institute

Inner Paths

Himalayan Institute

Chants from Eternity

Himalayan Institute

Spiritual Diary

Himalayan Institute

Blank Books

Himalayan Institute

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MĀNDŪKYA UPANISHAD

ENLIGHTENMENT

WITHOUT

GOD

SRI SWAMI RAMA

In the highly technological and structured society of the modern world, mankind has strayed at times from humanism. The love which all people can share and the universal human goals of equalitarianism, harmony, and tranquility comprise humanism. We are all seeking happiness but are turning to the outside material world rather than our rich world within. This book provides philosophical and practical methods for obtaining these goals using the teachings of the Māndūkya Upanishad. This Upanishad describes the three states of consciousness, waking, dreaming, and deep sleep, and the state beyond, turīya—the realization of Universal Consciousness, the Absolute Truth.

Swami Rama, a leader in the meditative tradition and Founder and Spiritual Guide of the Himalayan International Institute of Yoga Science and Philosophy, was born in a learned Brahmin family of U.P., India. Initiated in the path of the Shankara tradition by a great sage of the Himalayas in his early childhood, he was sent to study in various traditional schools of yoga and Vedānta as well as in modern schools of India. He then traveled to the West to study Western psychology and philosophy in various countries of Europe. Swami Rama now lives in his Himalayan abode in Nepal, writing and meditating.

Published by

The Himalayan International Institute

of Yoga Science and Philosophy

Honesdale, Pennsylvania

ISBN 0-89389-084-7