Invocation

Om. Shining Ones! May we hear through our ears what is auspicious; Ye, fit to be worshipped! May we see with our eyes what is auspicious; May we, endowed with body strong with limbs, offering praise, complete the full span of life bestowed upon us by the divine beings; May Indra, of enhanced fame, be auspicious unto us; May Pushan, who is all-knowing, be auspicious unto us; May Tarkshya, who is the destroyer of all evils, be auspicious unto us; May Brihaspati bestow upon us auspiciousness!

Verse 1

Hariḥ Aum. Aum, the word, is all this. A clear explanation of it (is the following). All that is past, present and future is verily Aum. That which is beyond the triple conception of time, is also truly Aum.

Verse 2

All this is indeed Brahman. This Ātman is Brahman. This Ātman has four divisions.

Verse 3

The first quarter (Pāda) is Vaiśvānara whose sphere (of activity) is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and whose experience consists of gross (material) objects.

Verse 4

The second quarter (Pāda) is the Taijasa whose sphere (of activity) is the dream, who is conscious of internal objects, who has seven limbs and nineteen mouths and who experiences the subtle objects.

Verse 5

That is the state of deep sleep wherein the sleeper does not desire any objects nor does he see any dream. The third quarter (Pāda) is the Prājña whose sphere is deep sleep, in whom all (experiences) become unified or undifferentiated, who is verily, a mass of consciousness entire, who is full of bliss and who experiences bliss, and who is the path leading to the knowledge (of the two other states).

Verse 6

This is the Lord of all; this is the knower of all; this is the controller within; this is the source of all; and this is that from which all things originate and in which they finally disappear.

Verse 7

Turīya 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 sentiency, nor that which is simple consciousness, nor that which is insentient. (It is) unseen (by any sense organ), not related to anything, incomprehensible (by the mind), uninferable, 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 (Turīya). This is the Ātman and it has to be realised.

Verse 8

The same Ātman (which has been described above as having four quarters) is, again, Aum, from the point of view of the syllables (akṣaram). The Aum with parts is viewed from the standpoint of sounds (letters, mātrāḥ). The quarters are the letters (parts) and the letters are the quarters. The letters here are A, U and M.

Verse 9

He who is Vaiśvānara, having for its sphere of activity the waking state, is A, the first letter (of Aum) on account of its all-pervasiveness or on account of being the first (these being the common features of both). One who knows this attains to the fulfilment of all desires and becomes the first (of all).

Verse 10

Taijasa, whose sphere of activity is the dream state, is U (उ), the second letter (of Aum) on account of superiority or on account of being in between the two. He who knows this attains to a superior knowledge, is treated equally by all alike and finds no one in his line who is not a knower of Brahman.

Verse 11

Prājña whose sphere is deep sleep is M (म) the third part (letter) of Aum, because it is both the measure and that wherein all become one. One who knows this (identity of Prājña and M) is able to measure all (realise the real nature of the world) and also comprehends all within himself.

Verse 12

That which has no parts (soundless), incomprehensible (with the aid of the senses), the cessation of all phenomena, all bliss and non-dual Aum, is the fourth and verily the same as the Ātman. He who knows this merges his self in the Self.