Sairam to all

You must leave received Ishopanishad earlier to this. Mandukyopanishad is second in the seven. Please
send your reaction and questions if any. I will be happy to around then. Please mail back to
ajitdalvi@rediffmail.com.
~~ ceeC[tkeeesHeefve<eled ~~
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PART ONE
1. Om is that one prime symbol which indicates what has happened earlier, what is happening now and
what is going to happen? It is beyond time.
2. Om is the soul and the brahma both. At individual level it is the soul and at the universal level it is the
brahma. It is four fold indicating states of consciousness of mind.
PART TWO
1. State of awake is external, it is seven fold and has nineteen aspects of it. This is the first part.
2. Dream state is internal. It is also seven fold and has nineteen similar aspects of it. It is also known as Tejas
Pada.
3. Where there is no awake state of mind nor the dream state that is deep sleep. This is Pradnya Pada. The
subject and the experience of the subject becomes one here.
4. That is Ishvara, knower of everything, He is the creater.
5. One who is Shiva, he is neither perceiving externally nor internally, invisible, infinite, and above five
organs of perception is the fourth part of Omkra.
PART THREE
1. A kara, U kara, M kara are said to be three padas and three matras of Omkara which is the embodiment
of soul.
2. The first pada which is vaishvanara gives you the fulfillment of all your desires.
3. Tejas pada is the dream state of mind enjoys the duality and gives you the knowledge.
4. Pradnya pada is the third pada by which you become one with god.
PART FOUR
1. The fourth pada of Omkara is Shiva which appeases the desires in the form of five elements, is one with
the god whatever name you give to him, is the soul itself.
Mandukyopanishad
All the upanishadas seek for the brahma. 'Ayamatra brahma' ~||-||-|| -|t| says Mandukyopanishad.
Atma is the soul at the individual level and the Brahma is universal. 'Atmana jayate pranah' ~||-|-|| -|||| ||||
- the soul derives the prana or the life principle says Prashnopanishad. While describing the brahma.
Kenopanishad says - 'Pranah praniyate tad ||||-| ||||| | Chhandogya explains the sixteen fold brahma.
'Tadejati tannejati | -|| | || -|| | says Ishopanishad. Aitareya explains the process of creation from the
brahma. Taitareya explains the seven lokas and the brahmananda. These are some of the quotations from
various upanishadas which corelate and weaves all of them together.
-is-i.ii -iis-ii-i i
Whether Mundaka Upanishad derives the Mandukya Upnishad or it is vice versa is really very inter-
esting to think over. Mandukya explains the states of consciousness of mind of the Isvara and the Mundaka
explains the seven fold creation process viz. Kali-karali-manojava and so on. Mundaka means the head.
=|-|| ~||-||c|| says Gita and explains the universal tree with the roots at his head. Baba gives us eight fold
omkara Jagruti, svapna, sushupti, turya, bindu, nada, nadanta and shakti. Later three are situated between
the forehead and the crown chakra or the sahastrara chakra. In the case of Paramhansa Yogi that is the world
for him or the vishvanadi. So the head is the Shiv-shakti or the Purusha Prakriti.
i-i -ii -iri-ii-i i`-i+iii`-i i`-i+iii-i=i. i
The first verse of purusha sukta also relates to all pervasive principle of the purush which is again the
head. |=| |||| ||| says Patanjali while describing Isvara and Iswara resides in the heart of all the beings
says Gita, so it is the head or it is the heart where he resides needs to concentrated on. Shiva resides in head
and he only is named as Iswara when he comes down to heart or becomes compassionate. Now it is upto
you to say whether it is 'Mundakat Mandukyam or vice versa. One more point was left out. When all pervasive
brahmapurusha shrinks down to atma he enters the guhachara. That is what Krishna is. He with the help of
maya comes down to the level of soul and so in him the whole world resides.
'Look into my heart and you can see twelve adityas, eleven rudras and eight vasus. He says
to Arjuna and gives vishvarupadarshana.
-ii -i -iii =-iii`i
iii. -ir=ii. -i
He is brahma and the world is his reflection.
In other words even the Gita can be spelled out as Mandukya Upanishad. A-U-M becomes the Karma
- bhakti and dnyana and Krishna becomes the Turya.
-iiiii ii`ii=i
+ii-ii i:ii`ai
The earth, sea, sun, moon and the directions - all are derived from him.
-i:i-ii -ii-i-i:i:r
-ii--ii -ir-ii-i
-i+iiiii iii
o-:-ii-i iiiii
The vibhutiyoga of Gita is the disintegrated brahma. If you integrate it will become the
Mandukyopanishad. In fact karma, bhakti and dnyana or not three, they are one only. When you perform any
work, as a worship to him and realising him in it, it is as good as living Gita principle.
Let us tabulate the upanishad methodically and try to understand it now.....
States of Consciousness of mind.
Akara Awake Vaishvanara
Ukara Dream Hiranyagarbha
Makara Deep Sleep Ishvara
Turya Oneness Narayana
Bindu Oneness Shiv
Nineteen factors of awake and dream state.
Sky Words Ears
Air Smell Nose
Fire Vision Eyes
Water Taste Tongue
Earth Touch Skin
Omkara is four fold. A kara-U-kara, M-kara and Turya the adhirath. A kara is state of jagruti or awake.
U kara is the dream state of mind and M-kara is deep sleep. Turya is the humming sound of Omkara, state of
conciousness of Narayana. In the jagruti state of mind time and place both are experienced or known but in
the dream slate of mind they are not there. That is when you are in a dream state of mind you do not know
what is the time or where you are.
}
Ego
Mind Chitta
buddhi
Five basic elements are - Earth, Water, Air, Sky, Fire.
In our body they are in the form of - Touch, taste, smell, vision and words. Five senses of perception
are - Skin, Tongue, nose, eyes and ears.
Mind, budhhi, ego and the chitta forms the antakarna.
All these make nineteen factors of Jagruti and Svapna.
The five senses perceive the external inputs and sends the messages to the brain - head - mundaka.
If the inputs are good effects are good.
+is -i.ii`+i. iiii-i :-ii.
+is -ii-i+ii`+i. iiii i
One should hear good and see good says this prayer. In fact words are first and ears are first amongst
the senses. If words are good the vision is good and if the vision is good the other three perceptions are also
good.
So we say - See Good
Be Good
Do Good
That is if our visual perceptions are good our actions are also good and our character also becomes
good.
The mind will gather all these impulses and process it. Buddhi will teach us to take right action. Words
actions and thoughts are reconciled when your inputs are good, they eventually give you daivy sampada. It
is up to us what to see and what not to see, what to hear and what not to hear.
Do not hear bad
Do not see bad
Do not speak bad.
Though these teachings are childish but they are very important. They only control your inputs and
educates your mind. In fact the cause of various diseases is this. Ego is formed only because of wrong inputs.
If you see or hear such things immediately you must neglect it or forget it or you may catch a bad habit. So
you must start your day with good music or reading good books.
Two words are used here.
Antarpradnya, Bahirpradnya
In the jagruti state or awake state of mind the interplay is external - Bahirpradnya.
Through the senses you get both bad and the good perceptions, chitta processes it and the good
forms the budhhi, the bad forms the ego.
iiii`i-i-ii`-ii`-iii. i
i:i --i=-i:-i-ii-i-i i
-i-ii. -i=iiii. i-i-ii. >i-i-ii. c-i -i i
These sutras of Patanjali yoga and further more sutras try to analyse these inputs methodically but
the fact remains if the inputs of the perceptions are good they form aklishtaha vrittayah. When we are one
with the god we are at bliss but if we are not they form good or bad thoughts.
In the awaken state whatever we have perceived we try to ponder on them in the dream state - that is
Antarpradnya. Mandukyopanishad does not state the righteousness, though it is controlled by Shiva and
Narayana, it only gives us plain statements of awake, dream and deep sleep states. All the human beings,
good or bad both, of all the nations and of all the religions have three states of consciousness of mind. So
Omkara is cosmic or universal. Vaishvanara is the concept used to denote universal awake state of mind.
Hiranyagarbha is the concept used to explain that universal dream state of mind. In these two state there is
a difference between the subject and the experience, but in the deep sleep which is also the state of iswara
in the universal form, subject and the experience merge with each other. There is no experience of two, it is
all one,
Right-righteous these words are derived from the right direction, so also the right part of your body
gives you vidya. With my two fingers (first two) when I, point towards my right eyes and my right ears it is a
mudra. It means-
+is -i.ii`+i. iiii-i :-ii.
+is -ii-i+ii`+i. iiii i
Mudra also is defined as
-ii:ii`i :-ii-i
si-iii`i i+i-ii-i
Those who go by the righteous way - gods becomes very happy by their actions and those who do not
they take the left path.
So the right half of your brain goes by the intention or faith where the left half goes by rational thinking.
Omkaropasana as you know is very good sadhana. It takes you to the source of the life. One should
get up early in the morning, and after morning routines, chant twentyone times Omkara. Inhale slowly and
exhale slowly first for some time.
Let your breathing be long and then slowly chant Omkara. Needless to teach you now that one
whould be vegetarian and be in the good company of people and practise Gita principle in your life. This
sadhana obviously has emerged from this upanishad.
Both divine and the undivine have states of consciousness of mind so both are part of omkara then
how does it manages itself? One can grossly say that the world or the Vaishvanara is liked by the asuras or
they are attached with Vaishvanara. In a sense it is the gross universal ego. Hiranyagarbha or the dream
state of mind is very important. Whether the desires are righteous or not is the key factor. Righteousness take
you to the divine way. One very important point is left out that is the Prana shakti. All are governed by the
pranas - Prana-apna-vyana - samana - udana. Prana takes you to divine life.
Deeefole Jew eeCee ~ But it is the udana prana which differentiates divine and undivine
-ii-i-i -ii-i-ii-i. i-oi`i
-ii-i -ii-ii-i. i-oi`i
How do you utilise this prana shakti is very important and that only differatiates the Hiranyagarbha
and Sathya. While thinking out the Mandukyopanishad, all other upanishad and their teachings are also to be
kept in mind.
(Pl. refer Prashnopanishad and Ishopanishad by the same auther.)
When you do Omkaropasana you may prolong a particular pada by which you attain the fruits of
those padas.
For example while chanting Omkara prolong M kara for a long time, you will come close to Isvara or
you enjoy deep sleep. A-U-M are said to be padas and the duration for which you chant is said to be the
matra. 1:1:2, A-U-M - merging into turya or humming sound will give you very good experience. This will also
preserve your life principle. Makara is therefore said to be mandaretasah. -||| -||=| This takes you to
divine life.
But many of us do not reach this stage and they enjoy the dream state for them also this will be a good
sadhana.
As we cook the food in the morning we clean the vessel and then put various ingradients of food into
the vessel so also Omkaropasana is just like cleaning your body and with divine names of god you can daily
eat new sweets. Omkaropasana is just like plain fabric and divine names gives various colours to it.
All the gods reside in Omkara or they are the embodiment of Omkara but they choose different
elements by which they become different, though they are one.
For example
Lord Ganesh Words
Narayana Vision, rupa
and so on.
Omkara Vedik Omkara
The first is described in this upanishad and the second is the Vedic Omkara where Shiva-Shakti or
Purusha - Prakruti is the form of turya and bindu comes down. Unless vedic prosperity is attained and
enjoyed vedanta can not be understood. If you chant the Omkara with prolonged dream state i.e. 1:2:1 the
duality is experienced and this itself is the Hiranyagarbha.
Some even practice 2:1:1 with prolonged awaken state and enjoy the material world. But in the life all
these stages jagruti, svapna and sushupti should be equally poised so one may practice all of them in the
following order so that the padas and matras equals out.
A U M 1 : 1 : 2
A U M 1 : 2 : 1
A U M 2 : 1 : 1
A U M 4 : 4 : 4
All the desires are fullfilled and you go to desirelessness which is brahma.
The kamakala, the rupa kala and the dnyana shakti makes together the Omkara that is how a tantrika
will look at it.
The saptangas which are said to be part of A kara and U kara are the seven lokas or kali - karali etc;
the seven tongues of narayana. Again this will lead you to the same thought whether Mundaka is first or the
mandukyas, they are interrelated. These seven tongues relate to the universe or the cosmic creation whereas
the Mandukyopanishad explains the soul at the individual level which is related to brahma.
In other word
Vaishvanara - Kali, Karali
Hiranyagarbha - Manojava, Sulohita
Ishvara - Sudhumravarna
Narayan - Sfullingini
Shiva - Devi
That is how one grossly puts them together. One who knows them very well it is just a play and clear
cut demarkation is not possible.