Mandukya Upanishad Turiya Atma
Mandukya Upanishad Turiya Atma, asserts that our true nature, Atma, is the “Turiya” state. In this state there is no “Mind”. So, how do you describe a state that is beyond the Mind? This is the paradox that the Upanishad wants us to reflect on. The Mind imagines anything that we can imagine. The Mind conceptualizes any form, idea, or concept we may develop to understand Atma. The Upanishad, then, states that this form, idea, or concept is not the real Atma!
Although, seemingly counter intuitive at first, the process of self realization is not different from the process of seeking other worldly goals. Let us say that our goal is to become a famous scientist. The attributes of a famous scientist would be someone very knowledgeable and someone working in a prestigious research firm or University. Our plan would, then, include studying well as a student, doing a PhD in a prestigious school, and joining the research department of a innovative corporation or University. These are all actions that align with the ultimate goal. The attribute of the “Turiya” state is the lack of “Mind”. So, our actions should be to quieten our Minds and not surprisingly, the Mandukya Upanishad recommends meditation!
Verse 7 – Turiya Atma
As stated before, we cannot describe the “Turiya” state. We can however, through negation, describe everything that it is not. This seventh verse attempts a definition. This is probably the most important verse of the Upanishad.
nāntaḥ-prajñam, na bahiṣ prajñam, nobhayataḥ-prajñam,
na prajnañā-ghanam, na prajñam, nāprajñam;
adṛṣtam, avyavahārayam, agrāhyam, alakṣaṇam,
acintyam, avyapadeśyam, ekātma-pratyaya-sāram,
prapañcopaśamam, śāntam, śivam, advaitam,
Verse 7 Explained
The first two words negates every object in our dream and waking states. So, the ultimate reality is not any object we can construe in the waking or dream states. “nāntaḥ-prajñam”, negates the objects in the dream state and “na bahiṣ prajñam”, negates the external world of objects. For most people, when these two realms are negated there is nothing else left. The Upanishad, however, continues. The ultimate reality is not the “deep sleep” state (nobhayataḥ-prajñam). It is not a mass of consciousness (na prajnañā-ghanam), or simple consciousnesses (na prajñam), or insentience (nāprajñam). With this, the Upanishad negates the three planes of consciousness and the terms used in ordinary language to describe Atma.
The next set of words use verbs to describe Atma. Atma cannot be experienced by the sense organs. It cannot be seen (adṛṣtam), heard, smelt, touched, or tasted. Atma is not related (avyavahārayam) to anything. It is not comprehensible (agrāhyam). Atma cannot be inferred (alakṣaṇam). Finally, it is unthinkable (acintyam) and indescribable (avyapadeśyam).
A natural question at this point would be “Is Atma “nothing”?”. If Atma was truly “nothing”, the Upanishad could have just said so and moved on. Instead the Upanishad elaborately tries to describe Atma. The Upanishad provides some positive descriptions of Atma, thereby asserting that Atma is not nothingness! Atma is of the nature of Pure Consciousness (ekātma-pratyaya-sāram). It is peaceful (śāntam), all-blissful (śivam), and non-dual (advaitam).
Sri Adi Sankara in his composition “Niravana Shatakam” further elaborates upon “Mandukya Upanishad Turiya Atma”.
Part II – Life is but a dream!
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