Ultimate Reality in the Mandukya Upanishad

Mandukya Upanishad is one of the ten Principle Upanishads. It is small book containing just 12 Mantras. Aacharya Gaudapada has written a lengthy commentary on it called Gaudapada Karika containing 215 Karikas (commentary verses). Aacharya Shankara has written commentaries on both the original Upanishad as well as the Karika.

Like other Upanishads, Mandukya Upanishad discusses the nature of the Absolute i.e., Absolute Reality. Keeping all other matters aside which other Upanishads take up for discussion, this Upanishad focuses only on the topic of Brahman or the Absolute. It does not weave any story, fable, fancy conversation, impressive jargons or any such other methods to present its subject matter. No spiritual practice, no ritual, no sermon, no philosophical discussion, no complex metaphysics is found in this book. It just takes up the subject and describes it without using ornamental or flowery language.  

Absence of any technique, method, technique or rituals may disappoint some readers. Yet this does not reduce the value of this Upanishad even a bit. On the contrary, it makes an invaluable one. 

The system of the Vedanta has developed the method of Vicara. This is how this tradition has analyzed a path to understand the nature of the Reality.  The present scripture too follows the same.  

This is how the Vicara is done:

There are three states of the Self, such as Jagrat (awake), Svapna (dream) and Sushupti (deep sleep). One can experience all these states at different points of time in day to day life. These three states get dissolved into Turiya.  ‘Turiya’ means ‘the fourth’ (this state has not been given any name since it is indescribable, non-identifiable and not relatable.  What one experiences in Turiya remains a mystery).  

            Atman (individual self) can relate to the first three states mentioned above. In the Turiya state, one loses identity. Only Brahman supervenes.  The state of Turiya is described in the seventh Mantra of this Upanishad.

Here is the narration:

nāntaḥ-prajñaṃ na bahiaḥ-prajñaṃ nobhayataḥ-prajñaṃ na prajñāna-ghanaṃ na prajñaṃ nāprajñam / adṛśyam-avyavahāryam-agrāhyam-alakṣaṇam-acintyam-avyapadeśyam-ekātma-pratyaya-sāraṃ prapañcopaśamaṃ śāntaṃ śivam-advaitaṃ caturthaṃ manyante sa ātmā sa vijñeyaḥ //7//

“Turiya is not that which is conscious of the internal (subjective) world, nor that which is conscious of the external (objective) world, nor that which is conscious of both, nor that which is a mass all sentient objects, nor that which is simple consciousness, nor that which is insentient. (It is) not seen (by any sense organ), not related to anything, incomprehensible (by the mind), not inferable, unthinkable, indescribable, essentially of the nature of Consciousness constituting the Self alone, negation of all phenomena, the Peaceful, all Bliss and the Non-dual. This is what is known as the fourth (Turiya). This is the Atman. It has to be realized”.

Note: ‘Consciousness’ is the nearest English word for Prajna is used.

Turiya is beyond the reach of all categories. Categories are three: time, space and causation. So to indicate to Turiya OM (or AUM) is used as a symbol.  All the Vedas and Upanishads etc. agree on this unequivocally.  

AUM: ‘A’ is supposed to represent the gross (Sthula, Jagrat);

‘U’ the subtle (Pravivikta, Svapna);

And, ‘M’ the causal (Prajna, Sushupta) aspects of our experiences. All such narratives are done purely from a relative standpoint.

            The approach of the Rishis of this Upanishad which is followed by Aacharya Gaudapada confirm to personal experiences. A seeker of the Brahman is supposed  to acquire mental grit and moral merits which are required to plunge in the study of the lessons of Vedanta which leads to Turiya. 

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