Agama Prakarana (Traditional Doctrine)

(Includes 12 verses of the Mandukya Upanishad) 

1.1

Visva having exterior consciousness is all-pervading, whereas Taijasa has interior consciousness, and Prajna, similarly is dense with consciousness. Thus the One alone is regarded in there ways.

1.2

Visva is seen in the right eye which is its seat of experience, whereas Taijasa is inside the mind and Prajna is in the space inside the heart. In these three ways he dwells in the body.

1.3

Visva is ever the enjoyer of the gross, taijasa of the subtle, and, similarly, Prajna of bliss. Know (therefore) the enjoyment in three ways.

1.4

The grass satisfies Visva, the subtle satisfies Taijasa and, similarly, gladness satisfies Prajna. Know (therefore) the satisfaction in three ways.

1.5

He who knows these two, viz that which is shown to be the thing to be enjoyed and that which is (shown) to be the enjoyer, in the three states, does not become affected, even though enjoying.

1.6

It is a settled fact that coming into being can be said only of positive entities that exist. Prana creates all; and Purusha creates the conscious beings separately.

1.7

Those who think of creation hold it as the manifestation of God's power; while others regard creation as same as dream and illusion.

1.8

Creation is the mere will of the Lord, say those who thought out well the (process of) creation, but those who rely upon time hold that the birth of beings is from time.

1.9

Some others hold that creation is for the enjoyment (of God), yet others say that it is for His sport. But it is the very nature of the resplendent Being, (for) what desire can he have whose desire is all fulfilled?

1.10

Turiya, the Lord powerful to bring about the cessation of all sorrows, is imperishable, is regarded as the non-dual Lord of all entities, and is all-pervading.

1.11

Visva and Taijasa are regarded as conditioned by cause and effect. Prajna is conditioned by cause. But these two (viz cause and effect) do not exist in Turiya.

1.12

Prajna knows neither himself nor others, neither truth nor untruth. But that Turiya is ever the all seer.

1.13

The non-cognition of duality is common to both Prajna and Turiya. Prajna is possessed of sleep of the nature of cause, whereas that sleep does not exist in Turiya.

1.14

The first two (viz Visva and taijasa) are associated with dream and sleep, but Prajna (is associated) with sleep devoid of dream. The knowers of Brahman do not see either sleep or dream in Turiya.

1.15

Dream belongs to him who perceives wrongly and sleep to him who knows not Reality. When the false notion of these two comes to an end, the state of Turiya is attained.

1.16

When the individual Self, sleeping under the influence of Maya that is beginningless, is awakened, then he realizes (Turiya that is) unborn, sleepless, dreamless, and non-dual.

1.17

If a phenomenal world were to exist, it should, no doubt, cease to be. This duality is but an illusion; in reality it is non-dual.

1.18

The notion (such as the teacher, the taught and the scripture) will disappear, if anyone had imagined it. This notion (of the teacher etc.,) is for the purpose of instruction. When (the Truth is) realized, duality does not exist.

1.19

When the identity of Visva with the letter a is meant, i.e., when the identity of Visva with the letter a is admitted, the common feature of being the first is seen to be obvious, as also the common feature of all-pervasiveness.

1.20

In the event of Taijasa being apprehended as identical with u, i.e., when the identity of taijasa with the letter u is admitted, the common feature of superiority is seen clearly and so, too, is the intermediate position.

1.21

In the even of Prajna being apprehended as identical with m, i.e., when the identity of Prajna with the letter m is admitted, the common feature of being the measure is seen to be obvious and so too is the common feature of absorption.

1.22

He who knows conclusively the common similarities in the three states, becomes worthy of worship and adoration by all beings, and is also a great sage.

1.23

The letter a leads to Visva and the letter u to Taijasa. Again, the letter m (leads) to Prajna. For the one who is free from letters, there is no attainment.

1.24

Om should be known, quarter-by-quarter. It is beyond doubt that the quarters (of the self) are the letters (of Om). Having known Om, quarter by quarter, one should not think of anything else.

1.25

Let the mind be fixed on Om, for Om is Brahman, the fearless. For him who us ever fixed on Om, there is no fear anywhere.

1.26

Om is indeed the lower Brahman; Om is (also) regarded as the higher (Brahman). Om is without a cause, without interior and exterior, without effect, and is un-decaying.

1.27

Om is indeed the beginning, middle and end of everything. Having known Om thus, one attains immediately the identity with the self.

1.28

One should know Om to be the Lord dwelling in the hearts of all. having known the all-pervasive Om, the intelligent one does not grieve.

1.29

He by whom is known Om which is without measure and possessed of infinite magnitude and which is auspicious, since all duality ceases in it, is a sage, and none else.