Purusha Suktam - in sanskrit with meaning - from Rig Veda 10.90
- from Rig Veda (10.90)
पुरुष सुक्तम् - सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्
Purusha Suktam - Sahasra-Shirsaa Purusah Sahasra-Aksah Sahasra-Paat
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ॥१॥Sahasra-Shiirssaa Purussah Sahasra-Akssah Sahasra-Paat |
Sa Bhuumim Vishvato Vrtva-Atya[i]-Tisstthad-Dasha-Angulam ||1||
Meaning:
1.1: The Purusha (Universal Being) has Thousand Heads, Thousand Eyes and Thousand Feet (Thousand signifies innumerable which points to the omnipresence of the Universal Being),
1.2: He envelops the World from all sides (i.e. He pervades each part of the Creation), and extends beyond in the Ten Directions ( represented by Ten Fingers ),
पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥Purussa Evedam Sarvam Yad-Bhuutam Yacca Bhavyam |
Uta-Amrtatvasye[a-I]shaano Yad-Annena-Ati-Rohati ||2||
Meaning:
2.1: The Purusha is indeed All this (Creation) in essence; That which existed in the Past, and that which will exist in the Future,
2.2: Everything (i.e the whole Creation) is woven by the Immortal essence of the Great Lord (Purusha); by becoming Food of which (i.e. by getting consumed in Whose Immortal essence through surrender) one transcends the gross world (and becomes Immortal).
एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।
पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah |
Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||3||
Meaning:
3.1: The Purusha is Greater than all the Greatness (which can be expressed by words),
3.2: His One Foot has become all these (visible) Worlds, and His Three Feet rests in the Immortal World of the Transcendence.
त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः ।
ततो विष्वङ् व्यक्रामत्साशनानशने अभि ॥४॥Tri-Paad-Uurdhva Udait-Puurussah Paado-Asye[a-I]ha-Abhavat-Punah |
Tato Vissvang Vya[i-A]kraamat-Saashana-Anashane Abhi ||4||
Meaning:
4.1: The Three Feet of the Purusha is raised high Above (in Transcendental Realm), and His One Foot becomes the Creation again and again.
4.2: There, in the Creation, He pervades all the Living ( who eats ) and the Non-Living ( who does not eat ) beings.
तस्माद्विराळजायत विराजो अधि पूरुषः ।
स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥५॥Tasmaad-Viraadda-Jaayata Viraajo Adhi Puurussah |
Sa Jaato Atya[i-A]ricyata Pashcaad-Bhuumim-Atho Purah ||5||
Meaning:
5.1: From Him (i.e. the Purusha) was born the Virat; (the Virat came into being) from the presence of the Shining Purusha (Who remained as the background or substratum of Virat);
5.2: He (i.e. the Virat) created the Earth, by manifesting Her from His own being as substratum.
यत्पुरुषेण हविषा देवा यज्ञमतन्वत ।
वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ॥६॥Yat-Purussenna Havissaa Devaa Yajnyam-Atanvata |
Vasanto Asya-Asiida-Ajyam Griissma Idhmah Sharad-[d]Havih ||6||
Meaning:
6.1: With the Purusha as the (Sacrificial) Fire, the Deva (the Shining One, referring to Virat) continued the Yagya (Sacrifice of creation),
6.2: Spring was (created as) the clarified Butter (of that Yagya), Summer was (created as) the Fuel (of that Yagya), and Autumn was (created as) the Havis (Sacrificial offering of that Yagya).
तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः ।
तेन देवा अयजन्त साध्या ऋषयश्च ये ॥७॥Tam Yajnyam Barhissi Pra-Ukssan-Purussam Jaatam-Agratah |
Tena Devaa Ayajanta Saadhyaa Rssayash-Ca Ye ||7||
Meaning:
7.1: The First Divine Men were created as the Holy Water sprinkled with the Kusa Grass in that Yagya (Sacrifice of Creation).
7.2: The First Divine Men were the Sadhya Devas and the Rishis, Who were created by Him, the Deva (the Shining One, referring to Virat), Who performed the Yagya. (These Rishis were not human but divine Rishis like Saptarshis created directly by Virat).
तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् ।
पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ॥८॥Tasmaad-Yajnyaat-Sarvahutah Sambhrtam Prssadaajyam |
Pashuun-Taashcakre Vaayavyaan-Aarannyaan Graamyaash-Ca Ye ||8||
Meaning:
8.1: From the Complete Offering of His (i.e. Virat's) Yagya (Sacrifice of Creation) was obtained Ghee mixed with coagulated Milk, ...
8.2: ... which (i.e. the Ghee and Milk) are (the created) Animals, both of Air (Birds) and of Forests (Wild Animals) and Villages (Domestic Animals).
तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे ।
छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥९॥Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire |
Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||9||
Meaning:
9.1: From the Complete Offering of His (i.e. Virat's) Yagya (Sacrifice of Creation) was born the Rig Veda and Sama Veda,
9.2: The Chandas (Vedic Meters) were born from Him, and the Yajur Veda was born from Him.
तस्मादश्वा अजायन्त ये के चोभयादतः ।
गावोः ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ॥१०॥Tasmaad-Ashvaa Ajaayanta Ye Ke Co[a-U]bhayaadatah |
Gaavoh Ha Jajnyire Tasmaat Tasmaaj-Jaataa Ajaa-Vayah ||10||
Meaning:
10.1: From Him (i.e. Virat) was born the Horses, and all those animals who has teeth in both jaws,
10.2: From Him (i.e. Virat) was born the Cows, and from Him was born all types of Goats.
यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥११॥Yat-Purussam Vya[i-A]dadhuh Katidhaa Vya[i-A]kalpayan |
Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Ucyete ||11||
Meaning:
11.1: What did the Purusha (i.e. Virat) hold within Him? How many parts were assigned in His Huge Form?
11.2: What was His Mouth? What was His Arms? What was His Thighs? And what was His Feet?
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah |
Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||12||
Meaning:
12.1: The Brahmanas were His Mouth, the Kshatriyas became His Arms,
12.2: The Vaishyas were His Thighs, and the Shudras were assigned to His Feet.
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।
मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥१३॥Candramaa Manaso Jaatash-Cakssoh Suuryo Ajaayata |
Mukhaad-Indrash-Ca-Agnish-Ca Praannaad-Vaayur-Ajaayata ||13||
Meaning:
13.1: The Moon was born from His Mind and the Sun was born from His Eyes,
13.2: Indra and Agni (Fire) were born from His Mouth, and Vayu (Wind) was born from His Breath.
नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत ।
पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥१४॥Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata |
Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||14||
Meaning:
14.1: His Navel became the Antariksha (the intermediate Space between Heaven and Earth), His Head sustained the Heaven,
14.2: From His Feet the Earth (was sustained), and from His Ears the Directions (were sustained); in this manner all the Worlds were regulated by Him.
सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः ।
देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ॥१५॥Saptaasya[i-A]asan Paridhayas-Trih Sapta Samidhah Krtaah |
Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum ||15||
Meaning:
15.1: By making Seven Enclosures with Three times Seven sacrificial Firewood, ...
15.2: ... the Deva (the Shining One referring to Virat) in that Yagya (Sacrifice of Creation), bound the infinite expanse of the Purusha as (apparently) finite living beings (Pashu).
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥१६॥Yajnyena Yajnyam-Ayajanta Devaas-Taani Dharmaanni Prathamaanya[i-A]asan |
Te Ha Naakam Mahimaanah Sa-Canta Yatra Puurve Saadhyaah Santi Devaah ||16||
Meaning:
16.1: The Devas performed the external Yagya by meditating on the real Yagya (i.e. contemplating on the Purusha Who is Shining behind everything); And thus they first obtained the Dharma (based on the Oneness of the Purusha),
16.2: By Meditating on the Greatness of the Chidakasha (Blissful Spiritual Sky behind everyone, which is the essence of the Purusha), during those earlier times, the Spiritual Aspirants became the Shining One themselves.
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ॥१॥Sahasra-Shiirssaa Purussah Sahasra-Akssah Sahasra-Paat |
Sa Bhuumim Vishvato Vrtva-Atya[i]-Tisstthad-Dasha-Angulam ||1||
Meaning:
1.1: The Purusha (Universal Being) has Thousand Heads, Thousand Eyes and Thousand Feet (Thousand signifies innumerable which points to the omnipresence of the Universal Being),
1.2: He envelops the World from all sides (i.e. He pervades each part of the Creation), and extends beyond in the Ten Directions ( represented by Ten Fingers ),
पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥Purussa Evedam Sarvam Yad-Bhuutam Yacca Bhavyam |
Uta-Amrtatvasye[a-I]shaano Yad-Annena-Ati-Rohati ||2||
Meaning:
2.1: The Purusha is indeed All this (Creation) in essence; That which existed in the Past, and that which will exist in the Future,
2.2: Everything (i.e the whole Creation) is woven by the Immortal essence of the Great Lord (Purusha); by becoming Food of which (i.e. by getting consumed in Whose Immortal essence through surrender) one transcends the gross world (and becomes Immortal).
एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।
पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah |
Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||3||
Meaning:
3.1: The Purusha is Greater than all the Greatness (which can be expressed by words),
3.2: His One Foot has become all these (visible) Worlds, and His Three Feet rests in the Immortal World of the Transcendence.
त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः ।
ततो विष्वङ् व्यक्रामत्साशनानशने अभि ॥४॥Tri-Paad-Uurdhva Udait-Puurussah Paado-Asye[a-I]ha-Abhavat-Punah |
Tato Vissvang Vya[i-A]kraamat-Saashana-Anashane Abhi ||4||
Meaning:
4.1: The Three Feet of the Purusha is raised high Above (in Transcendental Realm), and His One Foot becomes the Creation again and again.
4.2: There, in the Creation, He pervades all the Living ( who eats ) and the Non-Living ( who does not eat ) beings.
तस्माद्विराळजायत विराजो अधि पूरुषः ।
स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥५॥Tasmaad-Viraadda-Jaayata Viraajo Adhi Puurussah |
Sa Jaato Atya[i-A]ricyata Pashcaad-Bhuumim-Atho Purah ||5||
Meaning:
5.1: From Him (i.e. the Purusha) was born the Virat; (the Virat came into being) from the presence of the Shining Purusha (Who remained as the background or substratum of Virat);
5.2: He (i.e. the Virat) created the Earth, by manifesting Her from His own being as substratum.
यत्पुरुषेण हविषा देवा यज्ञमतन्वत ।
वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ॥६॥Yat-Purussenna Havissaa Devaa Yajnyam-Atanvata |
Vasanto Asya-Asiida-Ajyam Griissma Idhmah Sharad-[d]Havih ||6||
Meaning:
6.1: With the Purusha as the (Sacrificial) Fire, the Deva (the Shining One, referring to Virat) continued the Yagya (Sacrifice of creation),
6.2: Spring was (created as) the clarified Butter (of that Yagya), Summer was (created as) the Fuel (of that Yagya), and Autumn was (created as) the Havis (Sacrificial offering of that Yagya).
तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः ।
तेन देवा अयजन्त साध्या ऋषयश्च ये ॥७॥Tam Yajnyam Barhissi Pra-Ukssan-Purussam Jaatam-Agratah |
Tena Devaa Ayajanta Saadhyaa Rssayash-Ca Ye ||7||
Meaning:
7.1: The First Divine Men were created as the Holy Water sprinkled with the Kusa Grass in that Yagya (Sacrifice of Creation).
7.2: The First Divine Men were the Sadhya Devas and the Rishis, Who were created by Him, the Deva (the Shining One, referring to Virat), Who performed the Yagya. (These Rishis were not human but divine Rishis like Saptarshis created directly by Virat).
तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् ।
पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ॥८॥Tasmaad-Yajnyaat-Sarvahutah Sambhrtam Prssadaajyam |
Pashuun-Taashcakre Vaayavyaan-Aarannyaan Graamyaash-Ca Ye ||8||
Meaning:
8.1: From the Complete Offering of His (i.e. Virat's) Yagya (Sacrifice of Creation) was obtained Ghee mixed with coagulated Milk, ...
8.2: ... which (i.e. the Ghee and Milk) are (the created) Animals, both of Air (Birds) and of Forests (Wild Animals) and Villages (Domestic Animals).
तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे ।
छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥९॥Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire |
Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||9||
Meaning:
9.1: From the Complete Offering of His (i.e. Virat's) Yagya (Sacrifice of Creation) was born the Rig Veda and Sama Veda,
9.2: The Chandas (Vedic Meters) were born from Him, and the Yajur Veda was born from Him.
तस्मादश्वा अजायन्त ये के चोभयादतः ।
गावोः ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ॥१०॥Tasmaad-Ashvaa Ajaayanta Ye Ke Co[a-U]bhayaadatah |
Gaavoh Ha Jajnyire Tasmaat Tasmaaj-Jaataa Ajaa-Vayah ||10||
Meaning:
10.1: From Him (i.e. Virat) was born the Horses, and all those animals who has teeth in both jaws,
10.2: From Him (i.e. Virat) was born the Cows, and from Him was born all types of Goats.
यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥११॥Yat-Purussam Vya[i-A]dadhuh Katidhaa Vya[i-A]kalpayan |
Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Ucyete ||11||
Meaning:
11.1: What did the Purusha (i.e. Virat) hold within Him? How many parts were assigned in His Huge Form?
11.2: What was His Mouth? What was His Arms? What was His Thighs? And what was His Feet?
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah |
Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||12||
Meaning:
12.1: The Brahmanas were His Mouth, the Kshatriyas became His Arms,
12.2: The Vaishyas were His Thighs, and the Shudras were assigned to His Feet.
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।
मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥१३॥Candramaa Manaso Jaatash-Cakssoh Suuryo Ajaayata |
Mukhaad-Indrash-Ca-Agnish-Ca Praannaad-Vaayur-Ajaayata ||13||
Meaning:
13.1: The Moon was born from His Mind and the Sun was born from His Eyes,
13.2: Indra and Agni (Fire) were born from His Mouth, and Vayu (Wind) was born from His Breath.
नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत ।
पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥१४॥Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata |
Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||14||
Meaning:
14.1: His Navel became the Antariksha (the intermediate Space between Heaven and Earth), His Head sustained the Heaven,
14.2: From His Feet the Earth (was sustained), and from His Ears the Directions (were sustained); in this manner all the Worlds were regulated by Him.
सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः ।
देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ॥१५॥Saptaasya[i-A]asan Paridhayas-Trih Sapta Samidhah Krtaah |
Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum ||15||
Meaning:
15.1: By making Seven Enclosures with Three times Seven sacrificial Firewood, ...
15.2: ... the Deva (the Shining One referring to Virat) in that Yagya (Sacrifice of Creation), bound the infinite expanse of the Purusha as (apparently) finite living beings (Pashu).
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥१६॥Yajnyena Yajnyam-Ayajanta Devaas-Taani Dharmaanni Prathamaanya[i-A]asan |
Te Ha Naakam Mahimaanah Sa-Canta Yatra Puurve Saadhyaah Santi Devaah ||16||
Meaning:
16.1: The Devas performed the external Yagya by meditating on the real Yagya (i.e. contemplating on the Purusha Who is Shining behind everything); And thus they first obtained the Dharma (based on the Oneness of the Purusha),
16.2: By Meditating on the Greatness of the Chidakasha (Blissful Spiritual Sky behind everyone, which is the essence of the Purusha), during those earlier times, the Spiritual Aspirants became the Shining One themselves.
![Photo: THE PRANAVA 'AUM' :
====== From Prasna Upanishad And Katha Upnaishad ======
(PART- 2)
This letter AUM (OM), indeed, is the (inferior) Brahman (Hiranyagarbha); and this letter is, indeed, the Supreme Brahman. Anybody, who, while meditating on this letter, wants any of the two, to him comes that.
-Katha Upanisad, I.ii.16
This medium is the best; this medium is the Supreme (and the inferior) Brahman. Meditating on this medium, one becomes adorable in the world of Brahman.
-Katha Upanisad, I.ii.17
From Prashna Upanishad :
IV (Up. 5)
1. Then Satyakama, son of Sibi, asked him: ‘Venerable Sir, if among men any one meditates on AUM to the end of his life, what world does he win thereby?’
2. To him he said: “Verily, O Satyakama, this syllable AUM is both the higher and the lower Brahman. Therefore, he who knows it can reach by its support either the one or the other.
3.“If he meditates on one element of it, he is enlightened even by that and comes back quickly to earth. The Rik verses lead him to the world of men. There, endowed with austerity, chastity and faith he experiences greatness.
4. “If he meditates on two elements, then he becomes one with the mind and is led by Yajus formulas to the intermediate space, to the lunar world; having experienced greatness there he returns here again.
5. “But if with the three elements of the syllable AUM he meditates on the highest Person, he becomes one with the light, the sun. And being freed from his sins, as a snake is freed from its skin, he is led by Saman chants to the world of Brahman. He sees the Person who dwells in the body, higher than the highest assemblage of life. On this subject there are these two verses:
6. “These three elements, each by itself, are within the sphere of mortality. But if they are united and not separated from each other and are enjoyed in actions well performed, internal, external or intermediate – the knower is not shaken.
7. “With the Rik verses one gains this world, with the Yajus formulas the inter-space, and with Saman chants that which the sages know. With AUM as the sole support the wise man attains to that which is tranquil, undecaying, deathless, fearless and supreme.
Translated by Swami Gambhirananda, Advaita Ashram From Mandukya Upanishad, First Mantra:
"AUM, the word, is all this (phenomenal universe). A clear explanation of it (follows). All that is past, present and future is indeed, AUM. And whatever else there is, beyond the three fold division of time,- that too verily is AUM (OM)."
__ The first chapter of Mandukya Upanishad discusses Turiya by means of the Vedic symbol AUM. The restless mind cannot think of the transcendental Reality without the help of a concrete symbol. Thinking is possible only through symbols.
The student is asked to imagine four parts in Brahman, or Cosmic Reality. They are called four quarters. The first three- gross, subtle and causal- constitute the phenomenal world. The fourth, so called only in relation to the three just mentioned, is transcendental, being beyond time, space and causality. It is Turiya, or the unconditioned Brahman.
Brahman and Atman (Self) are identical. The gross aspect of Brahman has its counterpart in the waking state (Vishva) of Atman, when the external world is perceived by means of the sense-organs;
the subtle aspect, in the dream state (Taijasa), when the internal world, created by waking experiences, is perceived;
and the causal aspect, in deep sleep or dreamless sleep (Prajna), characterised by bliss and the cessation of mental activity.
The transcendental aspect of Atman, or Pure Consciousness, which is its true nature, is the same as Turiya.
Like Brahman, AUM also has four parts, called letters. The first three are A, U, and M, corresponding to the first three quarters of Brahman and Atman. In addition to these there is an undifferentiated sound of AUM, which comes after the first three letters are pronounced.
Devoid of all characteristics, it is not any particular sound, but the substratum of all sounds. It is the same as the unconditioned Brahman, or Turiya. Turiya is here figuratively called a quarter. In reality it does not denote any part. It is Brahman Itself, which does not admit of any differentiation. The knowledge of the fourth quarter is realised by merging in it the previous three. That is to say, the waking state is merged in the dream state, the dream state in dreamless sleep, and finally, dreamless sleep in Turiya, or Pure Consciousness. Thus through meditation on AUM one can realise Brahman both in its cosmic and in its acosmic aspect.
[Note: "Unconditioned Brahman": For explanation, refer to Page ‘The Nature of Reality’, see column on the left].
The four quarters are like the quarters of a coin, and not like the four feet of a cow. A large coin, for instance a silver dollar, can be divided into four quarters. But these quarters are not essential or intrinsic characteristic of the dollar; they are designed to serve a practical purpose. That is not true of the four feet of a cow, which are essential parts of it. Atman (Self) is partless. Therefore the four quarters mentioned in the text are superimposed upon Atman as the quarters are superimposed on the coin. Again, the waking state merges in the dream state, the dream state in the dreamless sleep, and dreamless sleep in Turiya. The three preceding states are the means of realising the fourth, or Turiya. The attainment of Turiya is the object of philosophical inquiry. Turiya is not a part of Atman.
(Concluded. )
In our next post we will discuss the three states of consciousness viz. Jagrata (Waking state) ,Svapna (Dream state), Shushupti (Deep sleep) and how its realted to the three letters of Aum with reference from Mandukya Upanishad.
"Om Shanti Shanti Shanti"](https://scontent-b-ord.xx.fbcdn.net/hphotos-xfa1/v/t1.0-9/p417x417/384059_421413634615825_1322245190_n.jpg?oh=7fc9bacef1acfc3da820e4f98b257943&oe=55106068)