The Realms of Consciousness with Omkara: Mandukya Upanishad

The Mandukya Upanishad offers profound insights into the essence of Om (Omkara), breaking it down into its four fundamental components, or matras. This sacred text reveals the deep connection between the eternal sound of Om and the creation of the universe.

An Introduction to the Mandukya Upanishad

Originating from the Atharvaveda, the Mandukya Upanishad describes the concept of Akshara Brahman (the imperishable Absolute) through the four padas (stages) and their corresponding states of consciousness.

It provides a comprehensive understanding of the manifestations of Om, as they exist in both the Samashti (the collective or cosmic existence) and the Vyashti (the individual existence, such as the body).

Despite its brevity—comprising just 12 mantras—the Mandukya Upanishad is regarded as one of the most profound Upanishads, encapsulating the essence of Vedantic wisdom.

Its Place in the Upanishadic Tradition

Among the eleven major Upanishads, three are rooted in the Atharvaveda:

• Prashnopanishad

• Mundakopanishad

• Mandukya Upanishad

All three share a common Shanti Path (peace invocation), which was traditionally recited before studying any scripture or subject. This practice highlights the importance of invoking peace and clarity of mind as a precursor to spiritual learning.

The Mandukya Upanishad stands as a beacon of knowledge, guiding seekers toward self-realisation and the ultimate understanding of the eternal sound of Om.

Shanti Path:

ॐ भद्रं कर्णेभिः शृणुयाम देवाः ।भद्रं पश्येमाक्षभिर्यजत्राः ।

स्थिरैरङ्गैस्तुष्टुवाग्‍ँसस्तनूभिः ।व्यशेम देवहितं यदायुः ।

स्वस्ति न इन्द्रो वृद्धश्रवाः ।स्वस्ति नः पूषा विश्ववेदाः ।

स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ।स्वस्ति नो बृहस्पतिर्दधातु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

"Om May whatever we hear with our ears be auspicious. May whatever we see with our eyes be auspicious. May our limbs be stable, healthy, and strong. May we always engage in actions that benefit the divine."

"May Indradev bestow peace and welfare upon us. May Pusha (the deity of nourishment and fertility on Earth) bring us welfare and prosperity. May Garuda (the enemy of our enemies) bless us with peace. May Brihaspati (the divine teacher) ensure our well-being."

Om Shanti, Shanti, Shanti – The invocation of peace three times symbolises the removal of the three types of suffering:

1. Adhidaivik (sufferings caused by divine forces or nature),

2. Adhibhautik (sufferings caused by external beings), and

3. Adhyatmik (sufferings originating within the self).

Through this invocation, a prayer is made to the Supreme Being to alleviate these three forms of suffering.

The Realms of Consciousness with Omkara: Mandukya Upanishad

Discover the profound teachings of the Mandukya Upanishad, unravelling the realms of consciousness through the four states of Omkara. Explore the journey toward self-realisation and ultimate liberation.

The First Mantra of This Upanishad

The opening mantra of this Upanishad declares, "Om," a symbol of universality and omnipresence. It embodies the essence of all three states of time—past, present, and future—highlighting their significance. Indeed, Omkar permeates all existence. Beyond these temporal states, if anything exists, it is Omkar. This passage beautifully illustrates the all-encompassing nature of Om.

The Second Mantra

The second mantra reveals that Brahma is everywhere. Brahma represents the Supreme Being, characterised by detachment, unaffected nature, and formlessness, often called 'Nirakar Parmeshwar.' This Atman is known as Brahman and is designated as a Mahavakya. The phrase "Ayam Atma Brahma" comes from the Mandukya Upanishad, similar to the other Mahavakyas: "Tat Tvam Asi" and "Aham Brahmasmi."

The Four Stages of Brahma and Atma

Here, the four stages of Brahma and Atma are described.

The term Atma here refers to the Jiva (individual soul).

1. Pratham Pada (First Stage)

The first stage of the Jiva in this world is the Jagrat (waking state). In this state, the Jiva performs its activities. This state is called the waking state, during which one enjoys gross objects.

In this state, we possess Bahya Pragya (external awareness) and are aware of external objects. it describes

Sapta Anga (Seven Limbs of Jiva):

The seven limbs of the Jiva are:

1. Shira (head)

2. Netra (eyes)

3. Karna (ears)

4. Vani (speech)

5. Fefade (lungs)

6. Hridaya (heart)

7. Paanv (feet)

And 19 Mukha (Nineteen Faces):

These include:

1. Five Gyanendriya (sense organs): eyes, ears, nose, tongue, skin

2. Five Karmendriya (action organs): hands, feet, speech, anus, genitals

3. Five Prana (vital airs): Prana, Apana, Samana, Udana, Vyana

4. Four Antahkarana (internal instruments): mind, intellect, Chitta (consciousness), ego

Thus, the Jiva enjoys gross objects in this state and is called Vaishvanara.

The First Stage of Brahma

Similarly, the first stage of Brahma is explained. In the waking state, Brahma creates this universe. Whatever we perceive and experience in this world is Brahma in its waking state.

Brahma possesses Bahya Pragya (external awareness) and has seven limbs:

1. Shira (head) – symbolised by Agni (fire)

2. Netra (eyes) – represented by Surya (sun) and Chandra (moon)

3. Karna (ears) – represented by the directions

4. Vani (speech) – represented by the Vedas

5. Fefade (lungs) – represented by Vayu (air)

6. Hridaya (heart) – represented by the Vishva (the universal heart of Paramatma)

7. Paanv (feet) – represented by Prithvi (earth)

The 19 Mukha of Paramatma are in seed form, through which Brahma enjoys gross objects. Brahma is also called Vaishvanara, symbolising its presence in the universal form.

The Second Stage: Dwitiya Pada

The second stage of Jiva Atma is described as Dwitiya Pada:

In the state where we experience dreams, this is referred to as the Swapna Avastha, or dream state.

Nature of Swapna Avastha

In this state, we are Antah Pragyaa (internally aware), meaning we gain knowledge of internal objects.

Here, our consciousness focuses on internal substances. The Sapta Anga (seven limbs) and 19 Mukha (nineteen faces), as described in the first stage, remain in a latent form (seed form) in this state and are inherently present.

In this state, the Atma enjoys the bliss of internal substances and exists as Tejas, radiant and luminous within the Jiva (individual soul).

The Second Stage of Brahma

In the same way, Brahma in the Swapna Avastha creates the universe within the mind.

In this state, Brahma is Antah Pragya (internally aware). The Sapta Anga (seven limbs) and 19 Mukha (nineteen faces) exist within Brahma in an unmanifested form. They are not fully expressed in the universe but remain inherently present within Brahma. Here, Brahma is referred to as Praviviktabhuk (प्रविक्तभुक्) and exists in the form of Tejas or luminous energy.

This represents Brahma's condition before the creation of the universe.

The Third Stage: Tritiya Pada

In the third stage, the Jiva is free from desires while in deep sleep.

When we enter a state of Sushupti (deep sleep), we neither desire anything nor experience dreams. This state, known as Pragadh Nidra, is characterised by an absence of knowledge or awareness.

Nature of Sushupti

In the state of Sushupti (deep sleep), consciousness becomes concentrated and unified. This state is referred to as Pragyana-Ghana, signifying a dense and cohesive awareness that is very close to Brahman.

In this state, the Jiva is known as Anandabhuk, meaning "the experiencer of bliss." Since the Jiva exclusively experiences bliss in this state, it is also referred to as Prajna, the knower of the underlying reason behind creation.

The Third Stage of Brahma

This is the causal state in the third stage of Brahma. During this stage, creation exists only in the Kaaran Avastha (causal state) within Brahma as a seed or a mere thought. Brahma is omniscient and referred to as the Ishwara (Lord). Brahma is described as the cause, originator, and annihilator of all beings. In the form of creation, he is Brahma, in the form of sustainer, he is Vishnu, and in the form of destruction, he is Mahesh.

The Fourth State: The True State of Brahma and Atma

And this fourth state is the intrinsic nature of both Brahma and Atma.

In this state, the Jiva neither has Antah-Prajna (awareness of internal objects) nor Bahih-Prajna (awareness of external objects). It is neither aware of the internal world nor the external world. The Jiva is not Ubhaya-Prajna, meaning it does not know both internal and external worlds.

• It is neither Prajñanaghana (concentrated consciousness) nor any form of concentrated awareness.

• It is neither Prajna (knowledgeable) nor can it be called Ajnana (ignorant).

  
  

Nature of Brahma

Similarly, Brahma in this state is described as:

• Neither knowing everything nor knowing nothing.

• It exists as the Drashta (the witness) and knows everything without associating with anything.

• Therefore, it is Asanga (detached).

Brahma is:

• Adrishya (invisible), meaning it cannot be seen.

• Aharya, meaning it cannot be grasped or held. It has no Lakshana (definable attributes).

• Not graspable, meaning it cannot be comprehended or captured by any means.

• Beyond characteristics and without any attributes.

• Achintya (beyond thought), meaning the mind cannot conceive it. It is beyond all thought and contemplation.

• Avyapadesha beyond spatial and temporal dimensions.

• The essence of Ek Atmatattva (One Self).

• Pratyaya-sara means the essence of pure consciousness.

• The slayer of all prapanchas(worldly multiplicity), destroyer of all illusions.

In this state, it is known as Shanta (peaceful), Shiva (auspicious), and Advaita (non-dual). This is the proper form of the Atma.

The Nature of Omkara and the Fruits of Its Contemplation

Now we will talk about the nature of Omkara, and the results of meditating on it will be explained. It is understood to be identical to the essence of Atman and Brahman. Brahma can only be comprehended through its attributes.

This Atman is contained in this syllable, Omkar itself. The divisions of Omkara are called its matras (parts), and these matras are its divisions. Omkara takes the forms of A, U, and M. The nature of Om is thus composed of three matras: A, U, and M, which together form the word Om.

The symbol above Om is Amatra, which means it cannot be pronounced. It is referred to as Amatra, representing Brahma's fourth pada (state). A seeker transcending this attains the ultimate realisation or moksha (liberation).

Omkara thus has four states or matras:

The Four Matras of Omkara:

First Matra - A

• A seeker who contemplates and realises the first matra (A) achieves the state of Vaishvanara.

• This state represents wakefulness, fulfilling all desires.

• It is considered Veda (truth) and the essence of reality.

Second Matra - U

• A seeker who meditates upon the second matra  (U) understands the Tejas form of Brahma.

• This leads to upliftment and association with enlightened beings.

• Such a person develops equanimity and perceives all beings with equality.

• The seeker gains knowledge of both the manifest and transcendent forms of Brahma.

• In their lineage, no one exists who is ignorant of Brahma.

• This is also considered Veda, the ultimate truth expressed in the scriptures.

Third Matra - M

• A seeker who meditates on the third matra (M) understands Brahma's Prajna (causal) form.

• This matra represents the ultimate knowledge of creation, dissolution, and the essence of existence.

• Such a person can merge all within themselves, knowing the ultimate truth.

• This is also Veda, symbolising an eternal truth.

Fourth Matra - Amatra

• A seeker who meditates on the fourth matra that is (Amatra) comprehends the essence of Advaita (non-duality).

• Omkara allows the Atma to merge into itself, leading the seeker to the realisation of Brahma.

• This state is the ultimate truth, leading to liberation.

What is the Summary of the Four Matras?

1. Thus, the first matra leads to the attainment of Vaishvanara.

2. The second matra enables understanding of both Vaishvanara and the Tejas state.

3. The third matra grants knowledge of creation, dissolution, and all existence.

4. The fourth matra leads to the realisation of Parabrahma (the Supreme Self).

This explanation highlights the profound nature of Omkara and the outcomes achieved through its contemplation.

To Sum up

The Three States of Consciousness

We begin our exploration with the first state of consciousness: Vaishvanara, also known as the waking state.

First State: Vaishvanara (Waking State)

• The Supreme Soul and individual soul (Paramatma and Jiva) are in the form of Vaishvanara, representing universal consciousness.

• In this state, they are Bahishpragya (externally conscious).

• Vaishvanara has seven limbs and 19 faces, experiencing the gross world.

• This state is referred to as the waking state (Jagrit Avastha).

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Second State: Tejas (Dream State)

The second state is Tejas, also known as the Dream State. In this state, the Jiva and Brahma experience Antahpragya, or internal consciousness.

The Jiva and Brahma are Antahpragya (internally conscious) in this state.

• The Jiva resides in the subtle world, while the universe exists as a dream of Brahma.

• Both have seven limbs and 19 faces, and they experience the inner realm.

• This state is known as Pravivikta Bhuk (perceiver of the inner world) and corresponds to the dream state (Swapna Avastha).

  
  

Third State: Prajna (Deep Sleep State)

• The Third State is known as Prajna, also referred to as the State of Deep Sleep. In this realm, the Supreme Soul is referred to as Prajna, where the Atma also exists in this tranquil state.

• This state represents Pragyana-Ghana (concentrated consciousness) and is of a causal nature.

• Consciousness is dense, focused entirely on the Supreme Soul, and devoid of external or internal experiences.

• In this state, known as Sushupti Avastha (deep sleep state), the Jiva experiences only Ananda (bliss).

  
  

So, what is the essence of Atma?

Then, Atma transcends all states of consciousness; this is the fourth state.

• It is neither Antahpragya (internally conscious) nor Bahishpragya (externally conscious).

• It is not Pragyana-Ghana or in the form of knowledge or ignorance.

• It cannot be perceived through the senses but can only be realised through experience.

The Atma is:

• Avyay (indestructible),

• Aharya (unmoving),

• The destroyer of Prapancha (illusions),

• Avyapadesha (beyond spatial and temporal dimensions),

• Adrishya (invisible),

• Shanta (peaceful),

• Shiva (auspicious),

• Advaita (non-dual).

The Atma is accessible only through Anubhava (direct experience), not through thought or perception.

We have four states of Omkaar

1. Akar (First Matra):

   • Represents the gross state of Brahma, marking the beginning of creation.

   • Associated with the waking state.

2. Ukar (Second Matra):

   • Represents the structuring of creation in the subtle state.

   • Associated with the dream state.

3. Makar (Third Matra):

   • Represents the causal state, where Brahma transcends creation and dissolution.

   • Associated with the deep sleep state.

4. Beyond the Matras:

Beyond A, U, and M, Brahma exists as the ultimate reality, capable of dissolving and recreating the universe. This transcendent state is the realisation of Brahma as the essence of creation, preservation, and dissolution. This journey from the gross to the causal forms reveals the essence of the Atma and the universe's interconnectedness.