Tranquil of vedas

 

In ancient India there was a King called Janak. One day, after having eaten a filling lunch, King Janak fell asleep and dreamed he had lost a battle, his kingdom and ran for his life to a forest. Now he was hungry and was a beggar looking for food.

Extremely hungry and thirsty, he desperately approached a hut from which an old lady  gave him rice & Dal (Lentils) and told him to cook his own meal. King cooked food and as he was about to eat a dog came and snatched his food and ran away.

King suddenly awoke in a sweat. He was in his quiet, serene palace, with a full stomach and servants fanning him. He was then confronted with the question of  What was real?  Was he a beggar, as in the nightmare, or he is a king?

With this question, King Janak assembled all of his advisors. All attempted to give an explanation, but Janak was not satisfied with any of their answers.

Then a young crooked boy Ashtavakra* entered the court and surprised everyone with the answer: “King Janaka, neither beggar nor emperor is real. You alone are real. You, yourself, are the truth. The you who was present as pure consciousness in the dream state playing the role of the beggar and who is present in the waking state playing the role of the king, this you who witnessed both these states, is your true reality.

Life during the daytime is a day-dream, during the night it is a night-dream. They are both illusions. They are filled with defects and flaws because they constantly change from one thing to another; so they cannot be real. Only you who remain unchanged in all these states are real, free of all change and illusion.”

This was also emphasized in the Gita, where Krishna pointed out the important truth that the world is constantly changing and that the atma alone is real and ever unchanging. Its emphasized by Buddha with concept of Impermanence.

Our current existence is based on a reality that is derived from the five senses (i.e. smell, sight, taste, sound, and touch). The environment created by our senses is perceived as real for as long as we are conscious. But when we are not conscious, such as while dreaming, our sense of reality is entirely different. During a dream, if we are chased by a wild animal, we might become frightened, but as soon as we wake up, that fear would subside, and our instinct to run away would no longer apply. This presents a profound question: which is the stronger reality?

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ashtavakra

*”Ashta-vakra literally means “eight-crooked” (eight parts of his body and limbs were crooked). Once, when Ashtavakra’s father incorrectly recited a shloka (religious verse), while still in his mother’s womb, Ashtavakra informed his father about the mistake. His father became irritated by this, and cursed him with crooked limbs.

Meaning and some other versions I found:

“When Ashtavakra entered Janak Raja’s council, the advisors and the rest of the assembly started laughing upon seeing such an odd man. Ashtavakra also began laughing, but his laugh was so pure and innocent that it touched Janak Raja very deeply. Janak Raja’s advisor revealed to him that Ashtavakra was a very renowned sage, of great spiritual knowledge, and should be respectfully welcomed. After Janak Raja offered him a seat, Ashtavakra asked the king the topic of discussion. Janak replied that he originally had one question, but now there were two. First, Janak Raja asked why Ashtavakra had laughed so serenely when he had entered. Ashtavakra briefly replied, “Because you were laughing, I started laughing.” Janak Raja thought that the ascetic must not have realized that the assembly was laughing at him, and so he attempted to explain. “But these people were laughing at your strange way of walking.” Ashtavakra replied, “I took a detour from my pilgrimage into this town thinking that I would find divine people talking about the soul and God, but when I entered, none of you looked at my soul, but rather at my deformed body – you all are still living in body consciousness, and so I was wondering if I had made a mistake coming here. This was why I laughed.” Janak Raja was stunned by the sage’s understanding and quickly apologized on everyone’s behalf.

Janak Raja then explained the situation of his dream and asked the sage which existence was real? Ashtavakra’s simple response impressed the whole assembly. He told Janak Raja, “When you tried to find out which existence was more real, did you consider that both are false? Your existence as a beggar was false and temporary, and so is your time as a king. When you go to Akshardham, you will know your time here as an eighty-year dream. At that time, you will wonder, what was the purpose of coming to earth, and how much of that was really accomplished?”

“Do we all accept that what is here is like a dream and that we are really from Akshardham?” Although we walk and talk, and live our daily lives as if we will be here forever, we must realize that our lives are not permanent. (Hindu scriptures talk about seven people who are immortal, but they too die at aatyantika pralaya or at the time of total destruction. After aatyantika pralaya, only Akshardham exists.) Next, we must accept that we are visitors here, who will go to God’s Abode, which is permanent. Not accepting the reality of Akshardham (and accepting this temporary state as real) is maayaa (illusion)!”

The Mandukya Upanishad is an important and the shortest of all the(108) Upanishads and is assigned to Athrvaveda .

The Mandukya Upanisad opens by declaring, "Om” this syllable is this whole world".

 Upanishad describes four states of consciousness, namely Waking(Jagrat), dreaming (svapna), and deep sleep (suṣupti)

We are told [in Mandukya Upanishad] how, "the syllable Om is verily all that exists. Under it is included all the past, the present and the future, as well as that which transcends time. Verily all this is Brahman. The Atman is Brahman. This Atman is four-footed. The first foot is the Vaisvanara, who enjoys gross things, in the state of wakefulness. The second foot is the Taijasa, who enjoys exquisite things in the state of dream. The third is the Prajna who enjoys bliss in the state of deep sleep. The fourth is Atman, who is alone without a second, calm, holy and tranquil"

Mandukya Upanishad belongs to Atharva Veda, the third Veda, and contains twelve verses.

Mandukya Upanishad, the first verse,

“AUM Ity Etad Aksaram, Idam Sarvam, Tasyopavyakhyanam, Bhutam Bhavad Bhavisyad Iti Sarvam Aumkara Eva. Yac Canyat Trikalatitam Tad Apy Aumkara Eva”

AUM* is the ultimate syllable. AUM* represents all the elements (Bhutas) and the three-fold time (Tri-Kala-Titam), namely, the past, present, and the future, and beyond time (Canyat).

The concept of three integral parts, A-U-M, and beyond “*” is implicit in the verse.

Mandukya Upanishad, the second verse,

“Sarvam Hy Etad Brahman, Ayam Atma Brahman, So Yam Atma Catus-pat”, is the most important verse, teaching, and message of the Upanishad.

Brahman (God) is everything (Sarvam). Atma (Soul) is Brahman. AUM* which leads (So Yam) to Atma is made of the four parts (Catus-pat).

According to Akhand Sutra, Aumkara, the form of AUM*, is made of four parts.

The four parts of AUM* are described in the following verses,

Mandukya Upanishad, the third verse,

“Jagrita Sthano Bahis-Prajnah Saptanga Ekonavimsat Mukhah Sthula-Bhog Vaisvanarah Prathamah Padah”

1. Vaisvanarah Padah: It is represented by the first letter “A”, the first (Prathama) sphere of activity relates to the waking consciousness (Jagrita Sthano- Awastha).

It helps cognize the seven limbs (Saptanga) of the external (Bahis) knowledge (Prajnah) of the external objects or world.

The seven subdivisions of “A” is a highly significant spiritual statement.

The verse also talks of nineteen mouths (Mukhas), which lead to the experience (Bhog) of the solid material (Sthula) objects.

Mandukya Upanishad, the fourth verse,

“Swapna-Sthano Antah-Prajnah Saptanga Ekonavimsat Pravinikta Bhog Taijaso Dvitiyah Padah”

2. Dvitiya Padah: It is represented by the letter “U”, the second sphere of activity relates to the dreaming consciousness (Swapna Sthano- Awastha).

It helps cognize the seven limbs (Saptanga) of the internal (Antah) knowledge (Prajnah).

The seven subdivisions of “U” is also a highly significant spiritual statement.

The verse also talks of nineteen mouths (Mukhas), which lead to the experience (Bhog) of the subtle (Taijaso) enlightening objects.

Mandukya Upanishad, the fifth verse,

“Yatra Supto Na Kam Cana Kamam Kamayata Na Kam Cana Swapnam Pasyati Tat Susupta-sthana Eki-Bhutah Prajna-ghana Evananda Hy Ananda-bhuk Ceto-Mukhah Prajna Trtiyah Padah”

3. Tritiya Padah: It is represented by the letter “M”, the second sphere of activity relates to the deep sleep consciousness (Susupta-sthana- Awastha).

It helps cognize the seven limbs (Supto) of the one (Eki) integrated blissful (Ananda-bhuk), which in turn, leads to the fourth mouth (Ceto-Mukha) wisdom (Prajna).

The seven subdivisions of “M” is also a highly significant spiritual statement.

The verse primarily talks of the oneness of pin-pointed contemplative meditation for an experience of the blissful state of deep sleep consciousness.

Mandukya Upanishad, the sixth verse,

“Eva Sarvesvarah, Eva Sarvajna, Eso-Antaryami, Eso Yonih Sarvasya Prabhanapyapau Hi Bhutanam”

4. Nirodhah Padah: The fourth state of “AUM*” is represented by “Turiya-*” consciousness, represents the empty (Nirodhah) state, which pervades the other three states of consciousness, namely, the waking state, the dreaming state, and the deep-sleep state.

This ultimate (Sarvesvarah), omnipotent, omniscient (Eva Sarvajna), omnipresent, and all-knowing (Antaryami) state of consciousness represents the internalization (Yonih-womb) of the consciousness and the elements (Bhutanam) of Nature.

“Turiya” consciousness is an extremely powerful and enlightening state of consciousness.

Mandukya Upanishad, the seventh verse,

“Nantah-Prajnam, Na Bahis Prajnam, Nobhayatah-Prajnam, Na Prajnana-Ghatam, Na Prajnam, Naprajnam, Adrstam, Avyavaharyam, agrahyam, Alaksanam, Acityam, Avyapadesyam, Ekatma-Pratyaya-Saram, Prapancopasanam, Santam, Sivam, Advaitam, Caturtham manyate, Sa Atma; Sa Vijneyah”

The seventh verse brings forth the qualities of the indwelling human Soul (Antaratma), which is the prime objective of chanting of Maha Mantra, AUM*.

Mandukya Upanishad, the eighth verse,

“So-Yam Atmadhyyaksaram Aumkaro-Adimatram Pada Matra Matras Ca Pada Ahara Ukara Makara Iti”

The verse brings forth the three letters, A (Ahara), U (Ukara), and M (Makara) of AUM.

Mandukya Upanishad, the ninth verse,

“Jagarika-Sathano Vaisvanaro-Karah Prathama Matro-Pter Adimattvad Va-Apnoti Hi Vai Sarvan Kama Adis Ca Bhavati Ya Evam Veda”

The chanting of “A” from the first (Adi) root (Muladhara Chakra) center leads to awareness of everything and the person obtains all the desires and knowledge (Vedas).

The emphasis is on the knowledge of the solid matter, the earth (Bhur).

Mandukya Upanishad, the tenth verse,

“Swapna-Sthanas Taijasa Ukaro Dvitiya Matrotkarsat Ubhayatvadvotkarsati Ha Vai jnana-Samtatim Samanas Ca Bhavati, Nasyabrahma-Vit-Kule Bhavati Ya Evam Veda”

The chanting of “U”, the second part, leads to the knowledge of the dreaming consciousness.

The emphasis is on the knowledge of the atmosphere (Bhuva), the sphere of the ancestors.

Mandukya Upanishad, the eleventh verse,

“Susupta-Sthanah Prajno Makarah Tritiya Matra Miter Apiter Va Minoti Ha Va Idam Sarvam Apitis Ca Bhavati Ya Evam Veda”

The chanting of “M”, the third part, leads to the knowledge of the deep-sleep consciousness.

The emphasis is on the knowledge of the higher world (Heaven-Suvah), the abode of Gods.

Mandukya Upanishad, the last verse,

“Amatras Caturtho Vyavaharyah Prapancopasamah Sivodwaita Evam Aumkara Atmaiva Samvisaty Atmana Atmana Tmanama Ya Evam Veda”

The fourth stage, which is devoid of any element, leads to the knowledge of everything including the Soul (Antaratma).

The emphasis is on the rising of Soul consciousness during the fourth stage of silence (Turiya-*) after the conscious chanting of “A”, “U”, and “M”.

An Intuitive Wisdom:

I am glad that the Mandukya Upanishad made me realize that the existential world is made of three independent and interdependent parts,

1. The Earth (Bhu-Bhur): It is made of the seven parts.

2. The Atmosphere (Bhuva): It is made of the seven parts.

3. The Heaven (Suvah): It is made of the seven parts.

4. The Universal Consciousness (Soul): It is made of one part.

The Essence: The Concept of 22/21

The existential world is made of 21 parts.

The blissful world of 22 parts is beyond the 21 parts of the complete existential world.

The precise and concise knowledge of 22/21 parts of AUM* made me recognize, perceive, conceive, and reveal Divyank, the Divine Constant, with which the perfect and most beautiful objects of the universe and Nature are designed and created.

Divyank is represented as ((22/21)10.34419)=1.618034.

Divyank is the Mother of the Golden Ratio, the most economical algorithm of Nature.

With the help of Divyank, Divyank Ratio, and Divyank Sequence, we can easily many unresolved mysteries of the universe and Nature.

The Conclusion:

The Maha Mantra, AUM* consists of four parts and not three as normally believed.

The emphasis is on the empty state of “Turiya”

. It is an exposition of the principal of Aum as consisting of three elements, a, u, m, which symbolically refers to the three states of wakefulness, dream and dreamless sleep. This Supreme Reality, Aum, is the very Self. The Upaniṣad by itself, it is said, is enough to lead one to liberation by establishing the Self in the symbolic state of dreamless sleep all the time.

Everything is Aum. All that is the past, the present and the future, all this is only Aum. And whatever else there is beyond the threefold time, that too is only Aum. (The syllable Aum, which is the symbol of Brahman, stands for the manifested world, the past, the present and the future, as well as the un-manifested absolute.) - Verse 1

All this is Brahman and Brahman is the Self. - Verse 2

It is the lord of all, it knows all beings and it is the inner controller; it is the inner controller; it is the beginning and end of all beings. - Verse 6

It is the Self, which is the nature of the syllable Aum. It is the deepest essence of all beings. - Verse 8

Vaiśvānara, whose sphere of activity is the state of wakefulness is the letter a, the first element. He who knows this, obtains all desires; also, he becomes first. (It is called Vaiśvānara because it leads all creature of the universe in diverse ways to the enjoyment of various sense objects. Waking state is the normal condition of the natural man, who without reflection accepts the universe as he find it.) - Verse 9

Taijasa, whose sphere of activity is the dream state, is the letter u, is the second element. He who knows this exalts the continuity of knowledge. (Taijasa is the conscious of the internal or mental state. While the Vaiśvānara cognises material objects in the state of wakefulness, the Taijasa experiences the mental states dependent on the disposition left by the state of wakefulness. In this state the being fashions its own world in the imagining of the dreams.) - Verse 10

Prajña, whose sphere of activity is the state of deep sleep, is the letter m, to measure. He who knows this knows everything. (Where one, being fast asleep, does not desire any desire whatsoever and does not see any dream, that is deep sleep. The name given to this state is Prajña. It is a state of knowledge. In deep sleep no derise, no thought is left, all impressions have become one, only knowledge and bliss remain.) - Verse 11

Thus the syllable Aum is the very self. He who knows this, thus establishes the self in the Self through the self. - Verse 12

This means that one must strive to attain the state of dreamless sleep all the time, even in the state of wakefulness and dreaming. In the waking state we are bound by the fetters of sense-perception and desire. In the dream state we have a greater freedom, as the self makes a world of its own, out of the materials of the walking world. In dreamless sleep the Self is liberated from the empirical world and from the individuality as a self-contained unit.

This state, in which one is free from all phenomenal relationships, must be attained. One must strive to establish the Self in a dreamless sleep like state all the time and under all circumstances. By doing this, man becomes one with Aum.