Mandukya Upanishad and Yoga:

Twelve Verses on OM Mantra

(Upanishads) (AUM Mantra article)

The pinnacle of the wisdom and practices of the ancient sages of Yoga is contained in the terse
twelve verses of the Mandukya Upanishad, which outlines the philosophy and practices of the OM
mantra.

(AUM Mantra article)

It has been said that the juice of the Vedas is in the Upanishads, and the juice of the Upanishads is in
the Mandukya Upanishad. OM Mantra is also suggested as a direct route to samadhi in the Yoga
Sutras. The teachings of the Mandukya Upanishad are well worth deep study, discussion, reflection
and contemplation. By faithfully and intently engaging these twelve verses, all of the other written
and oral teachings can be explored as expansions of the foundation principles and practices
encapsulated in this succinct summary. It is not only a most insightful writing, but also a complete
outline for sadhana, enlightenment practices. The OM Mantra is a roadmap of the entire process of
sadhana and a most practical tool for Self-Realization.

One of the other hundred-plus Upanishads, the Mukti Upanishad (mukti means liberation), explains
that for those who are seeking liberation, the understanding and practicing of the principles of the
Mandukya Upanishad is sufficient for attaining that realization.

Om symbol and the elements of Mandukya Upanishad:

 
 

Verses of Mandukya Upanishad:

Verses 1-2 describe the Self and the Absolute.

Verses 3-7 explain the four levels of consciousness.
Verses 8-12 outline the four aspects of AUM.

1)  All is OM 7)  Fourth - Turiya

2)  Self - Atman - Brahman 8)  A, U, and M

3)  Waking - Vaishvanara 9)  A of AUM

4)  Dreaming - Taijasa 10) U of AUM

5)  Deep Sleep - Prajna 11) M of AUM

6)  Experiencer of the three 12) Silence after AUM

The Self and the Absolute (1-2):

1) Hari Om. Om-ity-etad-aksharam-idam sarvam, tasyopavyakhyanam bhutam bhavad bhavishyaditi

sarvam-omkara eva. Yaccanyat trikalatitam tadapy omkara eva.

All is OM: Hari Om. The whole universe is the syllable Om. Following is the exposition of Om.
Everything that was, is, or will be is, in truth Om. All else which transcends time, space, and
causation is also Om.
2) Sarvam hyetad brahmayam-atma brahma soyamatma catushpat.

Atman has Four Aspects: All of this, everywhere, is in truth Brahman, the Absolute Reality. This very
Self itself, Atman, is also Brahman, the Absolute Reality. This Atman or Self has four aspects through
which it operates.

Four Levels of Consciousness (3-7):

3) Jagarita-sthano bahish-prajnahsaptanga ekonavimsatimukhah sthula-bhug vaisvanarah

prathamah padah.

First is Waking / Gross: The first aspect of Atman is the Self in the Waking state, Vaishvanara. In this
first state, consciousness is turned outward to the external world. Through its seven instruments*
and nineteen channels* it experiences the gross objects of the phenomenal world.

4) Svapna-sthano'ntah-prajnah saptanga ekonavimsatimukhah praviviktabhuk taijaso dvitiyah padah.

Second is Dreaming / Subtle: The second aspect of Atman is the Self in the Dreaming state, Taijasa.
In this second state, consciousness is turned towards the inner world. It also operates through seven
instruments and nineteen channels, which engage the subtle objects of the mental realm.

5) Yatra supto na kancana kamam kamayate na kancana svapnam pasyati tat sushuptam. Sushupta-
asthāna ekibhutah prajnanaghana evanandamayo hyanandabhuk chetomukhah prajnastrityah
padah.

Third is Deep Sleep / Causal: The third aspect of Atman is the Self operating in the Deep Sleep state,
Prajna. In this third state, there is neither the desire for any gross or subtle object, nor any dream
sequences. In deep sleep, all such experiences have receded or merged into the ground of
undifferentiated consciousness. Here, one is filled with the experience of bliss, and can also find the
way to clearer knowledge of the two preceding states.
6) Esha sarvesvara esha sarvajna esho'ntaryamy-esha yonih sarvasya prabhavapyayau hi bhutanam.

Find the Experiencer: The one who experiences all of these states of consciousness is the
omniscient, indwelling source and director of all. This one is the womb out of which all of the other
emerges. All things originate from and dissolve back into this source.

7) Nantah-prajnam na bahih-prajnam, nobhayatah-prajnam na prajnana-ghanam na prajnam

naprajnam. Adrishtam-avyavaharayam-agrahyam- alakshanam-acintyam-avyapadesyam-ekatma-
pratyayasaram, prapancopasarnam santam sivam-advaitam caturtham manyante sa tm sa vijneyah.

The Fourth Aspect is Turiya: The fourth aspect of Atman or Self is Turiya, literally the fourth. In this
fourth state, consciousness is neither turned outward nor inward. Nor is it both outward and inward;
it is beyond both cognition and the absence of cognition. This fourth state of Turiya cannot be
experienced through the senses or known by comparison, deductive reasoning or inference; it is
indescribable, incomprehensible, and unthinkable with the mind. This is Pure Consciousness itself.
This is the real Self. It is within the cessation of all phenomena. It is serene, tranquil, filled with bliss,
and is one without second. This is the real or true Self that is to be realized.

Four Aspects of AUM (8-12):

8) So'yam-atma adhyaksharam-omkaro dhimatram pada matra matrasca pada akara ukaro makara
iti.

Those Four are the Same with "A-U-M" and Silence: That Om, though described as having four
states, is indivisible; it is pure Consciousness itself. That Consciousness is Om. The three sounds A-U-
M (ah, ou, mm) and the three letters A, U, M are identical with the three states of waking, dreaming,
and sleeping, and these three states are identical with the three sounds and letters. The fourth state,
Turiya is to be realized only in the silence behind or beyond the other three.

9) Jagarita-sthano vaisvanaro'karah prathama matra. apteradimatvad-vapnoti ha vai sarvan

kamanadisca bhavati ya evam veda.
The Sound "A" is Waking / Gross: Vaishvanara is the consciousness experienced during the waking
state, and is A, the first letter of Om. That simple sound of A is first and permeates all other sounds.
One who is aware of this first level of reality has fulfillment of all longings and is successful.

10) Svapna-stahnas taijasa ukaro dvitiya matrotkarshadu-ubhayatvad- votkarsati ha vai jnana-

santatim samanasca bhavati nasyabrahmavit kule bhavati ya evam veda.

The Sound "U" is Dreaming / Subtle: Taijasa is the consciousness experienced during the dreaming
state, and is U, the second letter of Om. This intermediate state operates between the waking and
sleeping states, reflecting some qualities of the other two. One who knows this subtler state is
superior to others. For one who knows this, knowers of Brahman, the Absolute Reality, will be born
into his family.

11) Sushupta-sthnah prajno makras tritiya mtr miterapiter va minoti ha va idam sarvam-apitisca

bhavati ya evam veda.

The Sound "M" is Deep Sleep / Causal: Prajna is the consciousness experienced during the state of
dreamless, deep sleep, and is M, the third letter of Om. It contains the other two, and is that from
which the other two emerge, and into they recede or merge. A knower of this more subtle state can
understand all within himself.

12) Amatras-caturtho'vyavaharyah prapancopasamah sivo'dvaita evamomkara atmaiva samvisaty-

atman-atmanam ya evam veda.

Silence after "A-U-M" is the True Self: The fourth aspect is the soundless aspect of Om. It is not
utterable and is not comprehended through the senses or by the mind. With the cessation of all
phenomena, even of bliss, this soundless aspect becomes known. It is a state of nondual (advaita)
reality—one without a second. This fourth state, Turiya, is the real Self or true Self. One with direct
experience of this expands to Universal Consciousness.
 

*Twenty-Six Principles (from verses 3-4):

The seven instruments are the more macrocosmic instruments, while the nineteen channels relate
more to the microcosmic, individual person.

Seven Instruments: First, Consciousness manifests outward as space, air, fire, water, and earth,
along with the individuation from the whole and the flow of energy (which we know as the pulsing
impulse towards breath).

Nineteen Channels: Then, the individual operates through the four functions of mind (aspects of
antahkarana, the inner instrument), which are manas, chitta, ahamkara, and buddhi. Those four
operate through the five pranas (prana, apana, samana, udana, and vyana), the five active senses or
indriyas (karmendriyas of eliminating, procreating, moving, grasping, and speaking), and the five
cognitive senses (jnanendriyas of smelling, tasting, seeing, touching, and hearing)

These are explored in meditation and contemplation: All of these seven instruments and nineteen
channels are the means by which the Self or Atman operates in the external world, which is
Vaishvanara, the subject of this third verse of the Mandukya Upanishad. It is extremely useful, if not
essential, to understand and remember these twenty-six principles, instruments, or channels. This is
not just intellectual information, but rather, is a real key to the self-observation and self-awareness
practices that lead to the transcendence of all of these, and the realization of the Self. If they are not
conscientiously witnessed, one can be deprived of the depths of spiritual awakening.

Keeping it simple: When reading about these twenty-six principles (the seven instruments and
nineteen channels), it can seem very complicated. However, please keep in mind that
the entire process of inner functioning is being mapped out in these principles. From that
perspective, twenty-six is really not such a large number. By systematically learning about, exploring,
witnessing, and transcending those few, you find yourself at the realization of the Self, the Atman,
which is the goal described in other verses of the Mandukya Upanishad.

Five elements: The five elements of earth, water, fire, air, and space are literally examined during
meditation and contemplation, as well as witnessed in daily life. The five elements operate in
conjunction with the lower five chakras (at subtle level they are called tanmatras, which are part of
tattvas, or subtle constituents). The five elements align with, and operate from the five lower
chakras, along with the ten indriyas and a seed mantra for each.

Five pranas: When the Prana operates in the body, it divides into five major flows called
Vayus. These can be thought of as somewhat like major currents in one of the large oceans of the
world, while there may be thousands of smaller currents. These five Vayus are the major currents
that contain thousands of smaller currents. The five are literally witnessed and examined during
meditaition and contemplation.

Prana Vayu operates from the heart area, and is an upward flowing energy, having to do with
vitalizing life forces. 

Apana Vayu operates from the base of the torso, in the rectum area, is a downward flowing energy,
and has to do with eliminating or throwing off what is no longer needed. 

Samana Vayu operates from the navel area, deals with digestion, and allows the mental
discrimination between useful and not useful thoughts. 
Udana Vayu operates from the throat and drives exhalation, operating in conjunction with Prana
Vayu, which deals with inhalation.

Vyana Vayu operates throughout the whole body, having no particular center, and is a coordinating
energy throughout the various systems.

Ten Senses or Indriyas: The human being is like a building with ten doors. Five are entrance doors,
and five are exit doors. Witnessing these ten senses is an important part of meditation,
contemplation, and meditation in action.

Karmendriyas: The five exit doors are five means of expression, which are called Karmendriyas
(Karma means action: Indriyas are the means or senses).

Jnanendriyas: The five entrance doors are the five cognitive senses, which are called Jnanendriyas
(Jnana means knowing; Indriyas are the means or senses).

Four functions of mind: The four functions of mind are manas, chitta, ahamkara and buddhi. To
witness these four is a tremendous practice for advancing in meditation.

Manas = sensory, processing mind

Chitta = storage of impressions

Ahamkara = "I-maker" or Ego

Buddhi = knows, decides, judges, and discriminates

. 

Witnessing: There is an extensive article on Witnessing Your Thoughts, which includes many of the
seven instruments and nineteen channels outlined here in the Mandukya Upanishad.

Witnessing the flow of mind: Witnessing your thoughts is a most important aspect of Yoga practice.
Witnessing the thought process means to be able to observe the natural flow of the mind, while not
being disturbed or distracted. This brings a peaceful state of mind, which allows the deeper aspects
of meditation and samadhi to unfold, revealing that which is beyond, which is Yoga or Unity.

Witness everything!
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A simple process:
Witnessing = Observing + Non-Attachment