A Commentary on the Upanishads by Swami Nirmalananda Giri -8

A Commentary

on the Upanishads

by

Swami Nirmalananda Giri

A Commentary on the

Kena Upanishad

The Mover of the Moved

In the world we see a prime duality: cause and effect. Yet, we see no cause for the

world itself. Inquiry into its cause naturally arises. The lazy and the cowardly insist

there is no cause and pursue their exploitation of the world and its inhabitants. The

worthy and the bold, however, seek to know. Many are the theories set forth by

profound thinkers. But those who have gone beyond thought into pure knowing have

unanimously told us of the cause, and in that insight have also come to perfectly

understand the effect–the world and all within it.

The question

The Kena Upanishad opens with a question that is answered in the rest of the

upanishad: “At whose behest does the mind think? Who bids the body live? Who

makes the tongue speak? Who is that effulgent Being that directs the eye to form and

color and the ear to sound?” (Kena Upanishad 1:1) Nikhilananda translation: “By

whose will directed does the mind proceed to its object? At whose command does the

prana, the foremost, do its duty? At whose will do men utter speech? Who is the god

that directs the eyes and ears?”

This is one of the few philosophical questions that really matter, for if we come to

the wrong conclusion it will cloud, or even distort, our understanding of life. For

example, if we say God, or Nature, or happenstance, we will in essence be saying that

we have nothing to do with our existence, that a force far beyond us is making all this

occur to us, that we are like seaweed being carried along on the wave of the sea, able

to yearn for situations and things but unable to bring anything about. If we are theists

we believe that if we somehow do the needful, in response God will give us what we

want, but still it will be his doing and beyond our capacity to accomplish or even hold

on to once we have it. This view of ourselves as utterly helpless and therefore utterly

insignificant in the vast universe will cripple and frustrate us, distorting us profoundly.

You Are Nothing becomes the watchword of our life–a life which bears that maxim out.

Hopeless and helpless we drift along, controlled by everything that is other than us.

This is truly a living hell.

Into this darkness shines the realization embodied in the upanishads, a realization

that we will somehow recognize from deep within us, for that realization is ours on the

inmost level of our existence. We do not learn the truth–we recognize it.

All right, then: who makes the mind think, the body live, the faculty of speech to

manifest, and causes the senses to operate?

The answer

“The Self is ear of the ear, mind of the mind, speech of speech. He is also breath of

the breath, and eye of the eye. Having given up the false identification of the Self with

the senses and the mind, and knowing the Self to be Brahman, the wise, on departing

this life, become immortal.” (Kena Upanishad 1:2)

The ear, mind, speech, breath, and eye are only instruments, only messengers. The

one who causes them to function, the hearer of hearing, the witness of the mind and

thought, the understander of speech, the source of the breath and the seer of seeing, is

the Atman, the Self. External experience may be illusory, but if we trace the illusion

back and back to the perceiver of perception we will find the reality that is the Self. In a

motion picture we see so many images, so many illusions, but when the picture stops

we see the pure white screen that was behind it all the time, without which no picture

would have been possible. Such is the Self. Knowing the Self to be none other than

Brahman, the Absolute, rebirth is no more.

Swami Prabhavananda has translated the word dhira as “the wise,” but in actuality

dhira means those who are steadfast–in this instance those who are firmly established

in the practice of yoga and in the realization arising from yoga.

Brahman the inexpressible

Brahman is beyond all sensory perception or intellectual comprehension. Yet we

can infer the existence of Brahman by that which It causes to occur, by the

consciousness that does perceive and comprehend. So in conclusion the upanishad

says this, which really needs little comment:

“Him the eye does not see, nor the tongue express, nor the mind grasp. Him we

neither know nor are able to teach.

“Different is he from the known, and different is he from the unknown. So have we

heard from the wise.

“That which cannot be expressed in words but by which the tongue speaks know

that to be Brahman. Brahman is not the being who is worshiped of men.

“That which is not comprehended by the mind but by which the mind

comprehends–know that to be Brahman. Brahman is not the being who is worshiped

of men.

“That which is not seen by the eye but by which the eye sees–know that to be

Brahman. Brahman is not the being who is worshiped of men.

“That which is not heard by the ear but by which the ear hears–know that to be

Brahman. Brahman is not the being who is worshiped of men.

“That which is not drawn by the breath but by which the breath is drawn know that

to be Brahman. Brahman is not the being who is worshiped of men.” (Kena Upanishad

1:3-9)

When the upanishad says that we do not know Brahman, it refers to intellectual

knowledge. Therefore, as it continues, we cannot “teach” Brahman as an intellectual

subject.

When it says that Brahman is different “from the unknown” it is not speaking of

Brahman’s unknowability, but rather that Brahman is not an unknown object that in

time the intellect will come to know.

The most striking part of this passage is the statement that “Brahman is not the

being who is worshiped of men.” This presents two significant points. First, that

Brahman is not an object, but the Eternal Subject, and consequently cannot be

worshiped as an object. Second, “men” cannot relate to Brahman at all, but those that

have passed beyond all relative identity can experience Brahman as their own Self.

Knowing that is Ignorance,

and Unknowing That is Knowing

At the beginning

All classical commentators say that in this second part of the Kena Upanishad the

first two verses are a dialogue between a teacher and a student, and the remaining

three verses are an exposition of the discussion. First, the teacher says to the student:

“If you think that you know well the truth of Brahman, know that you know little.

What you think to be Brahman in your self, or what you think to be Brahman in the

gods–that is not Brahman. What is indeed the truth of Brahman you must therefore

learn.” (Kena Upanishad 2:1)

The student responds:

“I cannot say that I know Brahman fully. Nor can I say that I know him not. He

among us knows him best who understands the spirit of the words: “Nor do I know

that I know him not.” (Kena Upanishad 2:2)

To help us in this, here is the translation of Swami Gambhirananda:

“[Teacher:] If you think, ‘I have known Brahman well enough,’ then you have

known only the very little expression that It has in the human body and the little

expression that It has among the gods. Therefore Brahman is still to be deliberated on

by you.

“Student:] ‘I think [Brahman] is known. I do not think, “I know [Brahman] well

enough;” [i.e. I consider] “Not that I do not know: I know and I do not know as well.”

He among us who understands that utterance, “Not that I do not know. I Know and I do

not know as well,” knows that [Brahman].’”

That may have only compounded the bewilderment, but we can untangle it with

patience. These verses are excellent examples of the difficulty we have when we try to

speak the Unspeakable and explain the Unexplainable.

An easy mistake

Brahman is not only everywhere, but actually is all things. (This, too, we cannot

exactly comprehend, and to express it simplistically is to make things much worse.)

Because of this, it is easy for those who have experienced only a hint of Brahman–even

a hint of Which is tremendous–to say: “Now I know Brahman.” But that would be like

someone who has seen a cup of seawater saying: “Now I have seen the Sea.” If we do

not know Brahman fully, we cannot truly say that we know Brahman at all. Yet, there is

a knowing that is beyond the intellect and is both knowing and unknowing in an

experiential sense. This is why a medieval mystical English text on the knowledge of

God is called The Cloud of Unknowing. When we know Brahman we know that It

cannot known in the human sense of knowing. The same concept is held in Eastern

Christianity, where it is said that God cannot be seen, but you must see God to realize

that He cannot be seen.

Is all this said to confuse and mystify us? No; but it does have the purpose of our

giving up the hopeless attempt to comprehend Brahman intellectually.

So the teacher says that to think we know Brahman when we have just glimpsed a

hint of Its existence is a mistake. The clever student, however, points out that we can

dimly know something of Brahman. He then points out that when come to truly know

Brahman we will understand that we both know and do not know Brahman, that it is

foolish to say either, “I know Brahman,” or “I do not know Brahman.” In wisdom, the

two go together.

If you still do not get the idea, do not worry. The upanishadic author assumed we

might not, so he gives us this verse to clear things up:

“He truly knows Brahman who knows him as beyond knowledge; he who thinks

that he knows, knows not. The ignorant think that Brahman is known, but the wise

know him to be beyond knowledge.” (Kena Upanishad 2:3)

Practical experience

The knowledge of Brahman is not an intellectual matter, and neither is it

incapacitating, despite the common misconception that mystical vision renders us unfit

for practical life. So the next verse tells us:

“He who realizes the existence of Brahman behind every activity of his being

whether sensing, perceiving, or thinking–he alone gains immortality. Through

knowledge of Brahman comes power [virya: strength]. Through knowledge of

Brahman comes victory over death [amritatvam: immortality].” (Kena Upanishad 2:4)

To live in unbroken consciousness of God is liberation. Liberation is possible even

here in this world, while living in the body. For the upanishad continues:

“Blessed is the man who while he yet lives realizes Brahman. The man who realizes

him not suffers his greatest loss. When they depart this life, the wise, who have

realized Brahman as the Self in all beings, become immortal.” (Kena Upanishad 2:5)

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The Blessed

“Blessed is the man who while he yet lives realizes Brahman. The man who realizes

him not suffers his greatest loss. When they depart this life, the wise, who have

realized Brahman as the Self in all beings, become immortal.” (Kena Upanishad 2:5)

Swami Nikhilananda renders this verse: “If a man knows Atman here, he then

attains the true goal of life. If he does not know It here, a great destruction awaits him.

Having realized the Self in every being, the wise relinquish the world and become

immortal.”

Here and now

It is affirmed over and over in the upanishads and the Bhagavad Gita that perfect

realization and liberation is possible even here in the world. This is one of the glories of

Sanatana Dharma. It does not hold out some vague “bye and bye” hope to be realized

only after death–a sure trait of fraudulent religion. The truth of the Eternal Religion–

including Yoga–can be proven at every moment of our life, just as advances in science,

especially in physics and astronomy, reveal the truths intuited by the sages of India

thousands of years ago.

We need to hold firmly to the fact that we can overcome ignorance and bondage in

this very lifetime, that we need not think it will take many incarnations to come to

enlightenment. The Bhagavad Gita, particularly, emphasizes the immediacy of our

spiritual potential. “Faith”–another trait of false religion–is not needed, either. Our

practice of yoga and the resulting maturation of consciousness will enable us to see,

experience, and demonstrate the great truths of the upanishads.

What about doubts? They mean nothing, any more than blind beliefs. In some

instances, a negative rejection of truth on the subconscious level masquerades as

doubts and can hinder our progress. But honest doubts cannot. I could cite for you

many instances in which I not only doubted something, I denied its possibility, but still

I came to see for myself the truth of what I had not believed. My practice of yoga kept

pushing the frontiers of my insight into areas that I had ignorantly thought were

superstition or silly. And my doubt and denial did not delay even for a moment my

coming to understand the truth I had disbelieved.

This is why no scripture of India is considered to be the “word of God,” the

supreme and final authority. Scriptures, like spiritual teachers, can only point the way,

but they cannot definitively state “the truth.” Yet through interior development there is

nothing that can elude the yogi in his quest for reality. This is why Krishna speaks of

Abhyasa Yoga–the Yoga of Practice–as the foundation for those who wish to really

know.

The great loss

“What shall it profit a man, if he shall gain the whole world, and lose his own

soul?” (Mark 8:36) Those who do not realize God suffer the greatest loss, for they

“lose” themselves and God. What, then, is left for them? Nothing. Desolate they

wander in the desert of their own barren minds and hearts. Shankara says that the

mahati vinashtih, the great destruction, is interminable birth and death in the material

world with all its attendant pains, sorrows, and fears.

The great gain

On the other hand, the wise whose consciousness is steadfastly fixed in God, turn

away from the world–or more exactly, from the bonds and blandishments of the world–

and become immortal (amritam bhavanti) by entering forever into Immortal Brahman.

Blessed are those who live their lives in the perspective of this single verse.

Realization and attainment shall be theirs. For them immortality shall be their assured

and eternal future.

Approaching Brahman

The Kena Upanishad is quite brief, and now concludes with a story and a short

reflection on the story. Here is the story:

The victory of the gods

Once the gods won a victory over the demons, and though they had done so only

through the power of Brahman, they were exceedingly vain.

They thought to themselves, “It was we who beat our enemies, and the glory is

ours.” Brahman saw their vanity and appeared before them. But they did not recognize

him.

Then the other gods said to the god of fire: “Fire, find out for us who this

mysterious spirit is.” “Yes,” said the god of fire, and approached the spirit.

The spirit said to him: “Who are you?” “I am the god of fire. As a matter of fact, I am

very widely known.”

“And what power do you wield?” “I can burn anything on earth.”

“Burn this,” said the spirit, placing a straw before him. The god of fire fell upon it

with all his might, but could not consume it. So he ran back to the other gods, and said:

“I cannot discover who this mysterious spirit is.”

Then said the other gods to the god of wind: “Wind, do you find out for us who he

is.” “Yes,” said the god of wind, and approached the spirit.

The spirit said to him: “Who are you?” “I am the god of wind. As a matter of fact, I

am very widely known. I fly swiftly through the heavens.”

“And what power do you wield?” “I can blow away anything on earth.”

“Blow this away,” said the spirit, placing a straw before him. The god of wind fell

upon it with all his might, but was unable to move it. So he ran back to the other gods,

and said: “I cannot discover who this mysterious spirit is.”

Then said the other gods to Indra, greatest of them all: “O respected one, find out

for us, we pray you, who he is.” “Yes,” said Indra, and drew nigh to the spirit. But the

spirit vanished,

And in his place stood Uma, God the Mother, well adorned and of exceeding

beauty. Beholding her, Indra asked: “Who was the spirit that appeared to us?”

“That,” answered Uma, “was Brahman. Through him it was, not of yourselves, that

you attained your victory and your glory.” Thus did Indra, and the god of fire, and the

god of wind, come to recognize Brahman. (Kena Upanishad 3:1-4:1)

The Divine Power

This is a very straightforward account. The “gods” are mostly the intelligent

faculties of the individual human being. The “doctrinal” element is very simple: the

senses and mind cannot comprehend Brahman, but Its truth can be revealed by the

Divine Feminine aspect of God, Mahashakti or Adishakti, the Great, Primal Power that

is the dynamic aspect of Brahman, the Prakriti–Divine Creative Energy–that is

inseparable from Purusha–the Supreme Spirit. God the Father is Unmoving

Consciousness, whereas God the Mother is Moving Consciousness. The entire field of

creation is Mother, the Father being the Transcendental Witness of Her

manifestations. The Mother is the Divine Ladder which we ascend to the Bosom of the

Father (John 1:18).

Prakriti proceeds from Purusha, the Holy Spirit “proceeds from the Father”

according to the Nicene Creed of Christianity.

The fundamental idea of the “dance” of the Creative Energy before the “face” of the

Supreme Spirit is found in the book of Proverbs where she speaks of herself, saying:

“The Lord possessed me in the beginning of his ways, before he made any thing

from the beginning. I was set up from eternity, and of old before the earth was made.

The depths were not as yet, and I was already conceived. Neither had the fountains of

waters as yet sprung out: The mountains with their huge bulk had not as yet been

established: before the hills I was brought forth: He had not yet made the earth, nor

the rivers, nor the poles of the world. When he prepared the heavens, I was present:

when with a certain law and compass he enclosed the depths: When he established the

sky above, and poised the fountains of waters: When he compassed the sea with its

bounds, and set a law to the waters that they should not pass their limits: when be

balanced the foundations of the earth; I was with him forming all things: and was

delighted every day, playing before him at all times; playing in the world.” (Proverbs

8:22-31) The Divine Mother dances the dance of creation before the witnessing Lord.

Although Prabhavananda used the expression “Uma, God the Mother,” the Sanskrit

phrase is Uma Haimavatim. Uma in Indian history, was the daughter of King

Himalaya, and so was called Himavati. She was considered a manifestion (avatara) of

the Divine Mother aspect of God. Uma is a name often given the Divine Power. But

Shankara has a different, and interesting interpretation of Haimavatim. He say it means

“one who was as though attired in dress of gold.”

This is most intriguing, because in the Bible we have similar imagery of the Divine

Mother, the Queen–sometimes called “the King’s Daughter” because She emanates

from the King–being dressed in gold. David wrote: “Upon thy right hand did stand the

queen in gold of Ophir.” (Psalms 45:9) And a few verses later: “The king’s daughter is

all glorious within: her clothing is of wrought gold.” (Psalms 45:13)

In the book of Revelation we find: “There appeared a great wonder in heaven; a

woman clothed with the sun.” (Revelation 12:1) In this instance the “gold” is the light

of the sun.

The elements

“The god of fire, the god of wind, and Indra—these excelled the other gods, for

they approached nearest to Brahman and were the first to recognize him.” (Kena

Upanishad 4:2)

As said above, in this upanishadic story, the “gods” are mostly the intelligent

faculties of the individual human being. However, Agni, Vayu, and Indra are

representative of the primeval Elements fire, air, and ether. These are “closer” to the

Self, to Brahman, than are the earth and water elements, whose faculties are smell and

taste. The faculties of fire, air, and ether respectively are sight, touch, and sound. In

meditation we see light of various colors, experience sensations that are the inner

modes of touch, and in our silent japa of Om hear the inner mental sound. These are

three revealers of the presence of the Self/Brahman. However:

“But of all gods Indra is supreme, for he approached nearest of the three to

Brahman and was the first of the three to recognize him.” (Kena Upanishad 4:3) The

etheric body is the nearest to the Self, and its faculty of sound is that which unites our

consciousness with Brahman. Thus etheric sound is the supreme “god” by which we

“recognize”–perceive–Spirit.

Brahman in all

Brahman and Shakti (Power) are in reality one. Sri Ramakrishna often used the

simile of fire and its power to burn. Fire is the Purusha and the burning power is the

Prakriti. It is not amiss to say that Prakriti is the Effect of the presence of Brahman–is

Brahman Itself. The upanishad recapitulates this, saying:

“This is the truth of Brahman in relation to nature: whether in the flash of the

lightning, or in the wink of the eyes, the power that is shown is the power of Brahman.

This is the truth of Brahman in relation to man: in the motions of the mind, the power

that is shown is the power of Brahman. For this reason should a man meditate upon

Brahman by day and by night.” (Kena Upanishad 4:4, 5)

Wherefore: “Brahman is the adorable being in all beings. Meditate upon him as

such. He who meditates upon him as such is honored by all other beings.” (Kena

Upanishad 4:6)

It is the presence of Brahman which draws us to seek after or value an object. As

the Brihadaranyaka Upanishad says:

“It is not for the sake of the husband, my beloved, that the husband is dear, but for

the sake of the Self.

“It is not for the sake of the wife, my beloved, that the wife is dear, but for the sake

of the Self.

“It is not for the sake of the children, my beloved, that the children are dear, but for

the sake of the Self.

“It is not for the sake of wealth, my beloved, that wealth is dear, but for the sake of

the Self.

“It is not for the sake of the Brahmins, my beloved, that the Brahmins are held in

reverence, but for the sake of the Self.

“It is not for the sake of the Kshatriyas, my beloved, that the Kshatriyas are held in

honor, but for the sake of the Self.

“It is not for the sake of the higher worlds, my beloved, that the higher worlds are

desired, but for the sake of the Self.

“It is not for the sake of the gods, my beloved, that the gods are worshiped, but for

the sake of the Self.

“It is not for the sake of the creatures, my beloved, that the creatures are prized,

but for the sake of the Self.

“It is not for the sake of itself, my beloved, that anything whatever is esteemed, but

for the sake of the Self.” (Brihadaranyaka Upanishad 2.4.5)

The proof of this is the fact that when we successfully meditate on Brahman other

sentient beings will sense the presence of Brahman in us and value us accordingly.

It is now up to us

The teaching is wonderful, but it is not enough. The student of the upanishadic

sage intuits this, but comes to a wrong conclusion, asking: “Sir, teach me more of the

knowledge of Brahman.” But the teacher responds: “I have told you the secret

knowledge.” (Kena Upanishad 4:7) Naturally, the student will assume–as would we–

that the “secret knowledge” is the philosophy about Brahman, etc. Therefore the

teacher continues:

“Austerity, self-control, performance of duty without attachment–these are the body

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of that knowledge. The Vedas are its limbs. Truth is its very soul.” (Kena Upanishad

4:8)

The importance of this perspective simply cannot be exaggerated. The Secret

Knowledge is not philosophic formulations: It is practice–what Krishna calls Abhyasa

Yoga, the Yoga of Practice. The Vedas are only its adjuncts. Truth is at its heart to be

realized by the practitioners. Tapasya, self-mastery, and karma yoga form the body of

the secret knowledge. There are no effects without a cause. These three “cause” the

knowing of Brahman. about which the sage concludes:

“He who attains to knowledge of Brahman, being freed from all evil, finds the

Eternal, the Supreme.” (Kena Upanishad 4:9)

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A Commentary on the

Mandukya Upanishad

The Shabda Brahman: Om

Om is a principal subject in the eleven major upanishads, but the entire Mandukya

Upanishad is dedicated to an explanation of Its meaning for the sadhaka. It wastes no

time, but starts right at the pinnacle, saying: “The syllable OM, which is the

imperishable Brahman, is the universe. Whatsoever has existed, whatsoever exists,

whatsoever shall exist hereafter, is OM. And whatsoever transcends past, present, and

future, that also is OM.” (Mandukya Upanishad 1)

This is so vast, and yet at the same time so simple, that it renders comment

impossible and unnecessary. The essential point is the infinity of Om, because It is the

infinite Brahman.

The four aspects of the Self

“All this that we see without is Brahman. This Self that is within is Brahman. This

Self, which is one with OM, has three aspects, and beyond these three, different from

them and indefinable–The Fourth.” (Mandukya Upanishad 2) The three aspects of

those within relativity are waking, dreaming sleep, and dreamless sleep. Beyond these

three is the pure consciousness itself known as turiya. This fourth state is the sole

state of the liberated consciousness. Even if a liberated being reenters into relative

existence for the upliftment of those still caught in that net, he remains consciously

centered in turiya and experiences the three lower states only peripherally. When the

turiya level overwhelms such a one we say he has “gone into samadhi,” but in actuality

he has simply become absorbed in his continual state, having momentarily dropped

the flimsy dreams of relative existence which we think are so real and binding. I have

heard more than one disciple tell of their having to hold Yogananda up and help him

walk when toward the end of his earthly time he was continually flying upward into his

true state. Often he would see his body moving along far below, as though he were

soaring high in the sky.

“As above, so below” is a fundamental truth of the cosmos. What can be said of the

macrocosm can also be said of the microcosm. And since the Infinite and the finite are

essentially one, the upanishad now begins analyzing the three levels of the Cosmic

Man.

Vaiswanara

“The first aspect of the Self is the universal person, the collective symbol of created

beings, in his physical nature—Vaiswanara. Vaiswanara is awake, and is conscious only

of external objects. He has seven members. The heavens are his head, the sun his

eyes, air his breath, fire his heart, water his belly, earth his feet, and space his body.

He has nineteen instruments of knowledge: five organs of sense, five organs of action,

five functions of the breath, together with mind, intellect, heart, and ego. He is the

enjoyer of the pleasures of sense.” (Mandukya Upanishad 3) This is an extremely

explanatory translation, but all correct. The last statement: “He is the enjoyer of the

pleasures of sense” should really be: “He is the experiencer of material things.” Other

than that, all is well, the idea being that God encompasses all perceptible being.

Taijasa

“The second aspect of the Self is the universal person in his mental nature–Taijasa.

Taijasa has seven members and nineteen instruments of knowledge. He is dreaming,

and is conscious only of his dreams. In this state he is the enjoyer of the subtle

impressions in his mind of the deeds he has done in the past.” (Mandukya Upanishad

4) Subconsciousness is the springboard from which all present action stems. We speak

of karma and samskara, the deeds of past lives and their effects, as producing all that

we now experience. Actually the field of the subconscious is sown with the seeds of the

past that are destined to germinate and manifest on the Vaiswanara level. So to

separate Taijasa and Vaiswanara is impossible. They are really only two aspects of a

single thing. Further, there is a third aspect through which the unity of consciousness

manifests itself: Prajna.

Prajna

“The third aspect of the Self is the universal person in dreamless sleep–Prajna.

Prajna dreams not. He is without desire. As the darkness of night covers the day, and

the visible world seems to disappear, so in dreamless sleep the veil of unconsciousness

envelops his thought and knowledge, and the subtle impressions of his mind

apparently vanish. Since he experiences neither strife nor anxiety, he is said to be

blissful, and the experiencer of bliss.” (Mandukya Upanishad 5) Gambhirananda’s

translation brings out some more aspects of this: “That state is deep sleep where the

sleeper does not desire any enjoyable thing and does not see any dream. The third

quarter is Prajna who has deep sleep as his sphere, in whom everything becomes

undifferentiated, who is a mass of mere consciousness, who abounds in bliss, who is

surely an enjoyer of bliss, and who is the doorway to the experience [of the dream and

waking states].”

What we have here is a picture of the third layer of experience that underlies the

conscious and subconscious levels of the mind. Not only is this layer undifferentiated

because it is the raw material out of which the other two emerge, it is also the level of

assimilation in which the changes of the two resolve back into their basic constituents.

Therefore: “Prajna is the lord of all. He knows all things. He is the dweller in the hearts

of all. He is the origin of all. He is the end of all.” (Mandukya Upanishad 6) This is all

true, and is a very exact description of our own personal level of prajna as well as the

universal Prajna. This verse really sounds like a eulogistic definition of God in ordinary

theistic religion. But Sanatana Dharma is not ordinary religion, so it goes much

further, far beyond the vistas of “the world’s religions”–a kind of Freudian slip in its

way, indicating that they spring from the world, from world-based consciousness.

Rather the upanishad tells us of a fourth level of Being.

Turiya: The Self

“The Fourth, say the wise, is not subjective experience, nor objective experience,

nor experience intermediate between these two, nor is it a negative condition which is

neither consciousness nor unconsciousness. It is not the knowledge of the senses, nor

is it relative knowledge, nor yet inferential knowledge. Beyond the senses, beyond the

understanding, beyond all expression, is The Fourth. It is pure unitary consciousness,

wherein awareness of the world and of multiplicity is completely obliterated. It is

ineffable peace. It is the supreme good. It is One without a second. It is the Self. Know

it alone!” (Mandukya Upanishad 7) This is rather a huge lump for the intelligence to

chew, swallow, and assimilate, because it mostly consists of what the mysterious

Fourth–the Turiya–is not.

Proof

There is one point that for some reason is omitted (ignored) by Prabhavananda and

other translators. In this verse the Self is said to be eka atma pratyaya saram. Some

translators have rendered it to mean that the Turiya is the essence, the sole factor, of

the Self. And of course this is the truth. But Shankara says something quite

interesting. He says this phrase means that the proof or evidence of this Fourth is the

very belief in its existence! What he means is that when the deep conviction arises

from within the consciousness that the Turiya exists it is not a matter of reason–for

reason stops at the stage of verse six. Rather, it is a manifestation of the Self as well as

the dawning in the individual’s awareness of the Turiya’s reality. It is a kind of primary

or preliminary vision of the Self, and not at all a matter of the intellect (buddhi).

Obviously, then, the truth about Turiya cannot really be taught to anyone–it has to

arise own its own as a result of the individual drawing near to the Self. It is a matter of

spiritual evolution alone.

And here is the essence of the essence of subject: “It is the Self. Know it alone!”

Om

The upanishad is not dispensing mere theory to us, but knowledge meant to be put

into practice and proven by that practice. So it continues: “This Self, beyond all words,

is the syllable OM. This syllable, though indivisible, consists of three letters—A-UM.”

(Mandukya Upanishad 8)

The Self, the Atman, is Om! If we knew only this fact and none other, we would

possess the key to liberation. All the philosophy in the world, however profound or

true, means absolutely nothing unless we can experience the truth and be freed from

the effects of ignorance: karma and rebirth. Om is the means of experience and

freedom.

Om is also considered to be formed of the three letters a, u, and m, which

represent the three states of waking, dreaming, and dreamless sleep respectively, as

well as the physical, astral, and causal levels of existence. In Sanskrit, when a and u are

combined they produce the sound of o. However, this only applies to verbal speech. In

mental “speaking” we make the pure sound of o, not a and u together. So inwardly Om

is only two letters, not three. Nevertheless, the upanishad is considering the threeletter

form because Om contains within Itself the three states of conscious that have

been discussed, and Om is the way to access and unify the three.

“Vaiswanara, the Self as the universal person in his physical being, corresponds to

the first letter–A. Whosoever knows Vaiswanara obtains what he desires, and becomes

the first among men.” (Mandukya Upanishad 9) He who masters the waking state

through the japa and meditation of Om also masters the material world and becomes

himself a master among men–not of men, but among men, for sages have no wish to

control others though they gladly tell us how to control ourselves. The desires of such

masters are fulfilled because they are intimately connected with the very essence of

creation and whatever they think can be realized. This is how they work miracles, even

creating things if needed.

“Taijasa, the Self as the universal person in his mental being, corresponds to the

second letter—U. Taijasa and the letter U both stand in dream, between waking and

sleeping. Whosoever knows Taijasa grows in wisdom, and is highly

honored.” (Mandukya Upanishad 10) Sanskrit is capable of more than one

interpretation, and this verse can also say two very interesting things: 1) Such a master

increases the knowledge of humanity and even gives inner momentum to assist

questing souls to access knowledge, and 2) he becomes one with all human beings in

the sense that when they meet him they feel that his is one with them–one of them–and

they are so attuned and comfortable with him that they feel he is virtually their own

self. This is seen in the great saints. Whether a beggar or a king approaches them,

they feel that they are their dear and their own. I saw and experienced this for myself

with Swami Sivananda. His greatness was cosmic; he was a virtual god upon the earth;

and yet, I felt so at ease with him–even though I was always in awe of him. How many

times I have sat looking at his radiant countenance and thought: “If there is anyone in

this world who loves me, it is this man.” Of course he was “man” only in form. Within

he was the divine Self. Yet he was so accessible and so easy to communicate with. He

was as close to me as my Self–for he was one with That Which is my Self.

It is important for us in the West to understand this aspect of holy people because

we are so brainwashed with the idea of power and control and much more impressed

with the power to curse than the power to bless. Rebuke, curse, deprecate, punish,

torment, and destroy–these are the “ways” of the Western “God” who fortunately is a

blasphemy and not a reality. No wonder Jesus said: “Many will say to me in that day,

Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils?

and in thy name done many wonderful works? And then will I profess unto them, I

never knew you: depart from me, ye that work iniquity.” (Matthew 7:22, 23)

Om is the key to the subconscious, just as it is to the conscious, so through Om the

master yogi knows all about himself and has no illusions about himself. He also knows

all about others and understands them. No one can fool him. I saw this in Sivananda, as

well. He was always so kind, and often humorous, but he went right to the truth of

things in relation to people’s foibles.

“Prajna, the Self as the universal person in dreamless sleep, corresponds to the

third letter—M. He is the origin and the end of all. Whosoever knows Prajna knows all

things.” (Mandukya Upanishad 11) Being one with the source and the ultimate goal of

all, a self-realized being is omniscient because he ever dwells at the core of all–past,

present, and future.

In conclusion

Having said all these amazing things, the upanishad brings us back to the heart of

it all: Om.

“The Fourth, the Self, is OM, the indivisible syllable. This syllable is unutterable,

and beyond mind. In it the manifold universe disappears. It is the supreme good–One

without a second. Whosoever knows OM, the Self, becomes the Self.” (Mandukya

Upanishad 12) Gambhirananda: “The partless Om is Turiya–beyond all conventional

dealings, the limit of the negation of the phenomenal world, the auspicious, and the

non-dual. Om is thus the Self to be sure. He who knows thus enters the Self through

his Self.”

The partless Om. In its attempt to convey to our human intellects a bit of the glory

of Om, the upanishad has considered It as having four aspects or “parts,” but in reality

It is without parts, being absolutely unitary in Its nature. So the upanishad reminds us

of this lest we mistake its intent and meaning. Just as we sometimes have to speak

inaccurately to children to get our ideas across, so has the upanishad done with us. But

now it corrects any wrong impression we may have gotten.

Beyond all conventional dealings. Swami Nikhilananda renders this: “without

relationship,” meaning that we cannot “deal” with God as we do with a material object

or another human being. Nor can it be spoken about as It really is, for It lies beyond

phenomena–although It is the source of phenomena. We cannot “relate” to God, but we

can know our oneness with God when we ourselves pass beyond all dual relationships.

The limit of the negation of the phenomenal world. We must realize that the Self is

absolutely like nothing we know in relative existence, and therefore It is beyond the

reach of any words. That is the intellectual side of the situation. On the metaphysical

side we have to negate all “things” from our consciousness that we find in the

phenomenal world.

The auspicious. Lest we think this is a losing or a giving up of something

worthwhile, the upanishad tells us that the Self is the truly auspicious, the truly

fortunate, and producing good fortune. We really only give up and negate a mirage in

exchange for The Real.

The non-dual. The Real being non-dual, we discover that It is us! So we not only

gain everything, we experience it as being us. We recognize ourselves as truly being

“the kingdom, the power, and the glory.”

Om is thus the Self to be sure. Om reveals the truth of what the upanishad is telling

us. Om is not a symbol or designator of the Self, It IS the Self. This can be known.

He who knows thus enters the Self through his Self. We enter into our true Being

through the japa and meditation of Om–which is our eternal Self. There is no greater

or higher knowledge than the knowledge of Om. And now the upanishad has given us

that knowledge.

Om Tat Sat

                                                        

(Continued...) 

(My humble salutations H H Swami Nirmalananda Giri ji and   Hinduism online dot com for the collection)

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