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The Mandukya Upanishad: A Devotional Path to the Imperishable Truth

My dear seekers of wisdom, the ancient wisdom of the Mandukya Upanishad, a profound scripture associated with the Atharva Veda, has once again illuminated the hearts and minds of countless individuals, earning its rightful place among the most cherished books of our time. This timeless text, presented through the lens of the revered Madhva Ācārya, offers a unique and vital perspective—one that emphasizes the religious and devotional aspects of these divine revelations, often overshadowed by their philosophical interpretations.

For too long, the West has primarily understood the Upanishads through the brilliant but singular exposition of Śaṅkarācārya, focusing predominantly on the philosophical. Yet, the very essence of these sacred texts, as understood by the masses of India and elucidated by great Vaiṣṇava teachers like Rāmānuja and Madhva, lies in their capacity to foster faith and devotion. It is this very aspect, previously unexplored in depth for a global audience, that this celebrated work brings to the forefront.

This profound translation introduces readers to Madhva, the great teacher of the dualistic Vedānta, whose teachings, though ancient (born either in 1199 A.D. or 1238 A.D.), resonate with renewed vigor in our modern age. Madhva, a Southern Brahmin known for his liberal education and possibly even a knowledge of Persian, offered a counter-narrative to the prevailing monistic views. While Śaṅkara used the Upanishads to combat Buddhism, Madhva, seeing the Monotheistic doctrine already embedded in the Vedas, brought forth the essential features of every devotional religion: the path of faith and love.

The Mandukya Upanishad guides us on a journey through two forms of knowledge: the lower science (Aparā Vidyā), encompassing the four Vedas (Rig-Veda, Yajur-Veda, Sāma-Veda, Atharva Veda) and their auxiliaries (phonetics, liturgy, grammar, lexicon, prosody, and astronomy), and the higher science (Parā Vidyā), through which the Imperishable is known. This work reveals that these two are not separate but interconnected. The Aparā Vidyā, when used ritualistically, is indeed lower. However, when these very sciences are understood as expressions of Lord Viṣṇu, they transform into the divine Parā Vidyā. As the text emphatically states, "In the Vedas, in the Rāmāyaṇa, in the Purāṇas and the Mahābhārata, throughout these scriptures—in their beginning, middle and end, Viṣṇu alone has been sung everywhere."

The Upanishad powerfully asserts the importance of Karma, but not merely as ritualistic acts. It emphasizes performing actions with the sole motive of pleasing the Lord, for then, even ordinary work becomes Parā Vidyā. Without this divine motivation, such acts are likened to "frail rafts," unable to carry the seeker across the ocean of transmigration. Those who, like "fools remaining in ignorance," believe sacrifices and gifts alone are the highest, will find themselves returning to this world after enjoying temporary heavenly rewards.

The profound insight offered in this book is that the Divine Vision is entirely a matter of grace. It is through the grace of Wisdom, often personified as Vāyu (the Son), or Caturmukha Brahmā, or the Supreme Wisdom of Hari Himself, that the Brahman can be seen. While spiritual practices like truthfulness, penance, right knowledge, and self-control are crucial accessories to meditation, they are not sufficient on their own. As the Upanishad states, "This Self cannot be gained by dissertations devoid of devotion, nor by mere keen intellect, nor by much hearing. It is gained only by him whom the Self chooses. To him this Self reveals His form."

Crucially, this work clarifies the eternal relationship between the individual soul (Jīva) and the Supreme Lord (Brahman). Through the famous metaphor of "Two birds of handsome plumage, inseparable friends, nestle on the same tree," it demonstrates that while both reside in the same body, the Jīva experiences the fruits of action, while the Lord, without partaking, illuminates all. The Jīva, bewildered by divine power, grieves until it sees the Lord as separate and realizes His glory, thereby becoming free from sorrow. This understanding leads to the highest similarity (Sārūpya Mukti) with the Lord, where latent divine powers within the soul unfold.

This extraordinary journey through the Mandukya Upanishad, guided by the profound insights of Madhva Ācārya, offers a compelling and deeply devotional understanding of eternal truths. It is a beacon for all who seek not just intellectual understanding, but a living, loving relationship with the Supreme.

Introduction to the Mandukya Upanishad**

The Mandukya Upanishad, a concise yet profoundly significant text from the Atharva Veda, stands as a unique gem within the classical Upanishadic tradition. Though notably absent from the commentaries of revered masters like Śaṅkara or Rāmānuja on the Vedānta Sūtras, it is a wellspring of deep spiritual insight, with Śaṅkara himself having dedicated a commentary to it. This particular exposition gains unparalleled depth from the perspective of Śrī Madhva, who asserts that this Upanishad derives its name, Māṇḍukya, from the extraordinary circumstance of its revelation: Varuṇa, the Lord of the Seas, assumed the form of a frog (Māṇḍuka) to praise Hari with the very hymns contained within this sacred text.

Comprising just twelve core verses, the Mandukya Upanishad unfolds a profound mystery. However, Madhva’s vision expands its scope significantly, incorporating the Kārikās traditionally attributed to Gauḍapāda as an integral part of the Upanishad’s own textual body, bringing the total to forty-one verses. This short, yet immensely potent, Upanishad dedicates itself to revealing the secret meaning of Om, understanding it not merely as a sound but as a direct designation of the Lord Himself.

The Lord, it teaches, manifests in four distinct aspects, each corresponding to a state of human consciousness:

These four divine aspects are intrinsically linked to the components of the sacred syllable Om: the sounds "A," "U," "M," and the ineffable "Nāda" (the resonant vibration that merges into stillness). The Upanishad further illuminates a groundbreaking analysis of consciousness across all planes of existence. Waking consciousness is defined as the perception of objects on any plane—physical, astral, mental, or higher. Dreaming (svapna) occurs when external perceptions cease, and internal impressions are revived within the subtle vehicles. Deep sleep (suṣupti) represents a neutral state, a "laya center" where consciousness pauses before transitioning to higher states. The Turīya, or the Fourth, denotes that exalted, transcendental state of higher consciousness.

This framework beautifully explains the process of spiritual ascent: moving from physical waking to astral consciousness involves stages of stopping physical impressions, reviving mental images (dreams), crossing a neutral boundary (the "laya center"), and finally awakening liberated on the astral plane. This four-stage transition applies universally, from one plane to another, such as from astral to mental, or from mental to Buddhic. In this context, the consciousness of a higher plane becomes the "Turīya" relative to the lower, which then becomes the "Jāgrat" (waking) state. Thus, the terms 'waking,' 'dreaming,' 'sleeping,' and 'transcendental' are revealed as relative concepts, their meaning determined by the soul's current plane of conscious awareness and its degree of spiritual advancement or initiation. This profound analysis offers a comprehensive map of consciousness, guiding the seeker through its myriad dimensions.

Chapter 1: The Om and the Manifestations of Consciousness (Mantra 1.1 - K6)**

Our journey into the Mandukya Upanishad begins with a deep meditation on the sacred syllable Om. The very first verse, U1 (Mantra 1.1), declares that the Imperishable Brahman is precisely that reality denoted by the word Om. This Brahman is complete and perfect, possessing all auspicious attributes. Indeed, this entire Upanishad serves as an exposition of that profound Om. This Imperishable exists eternally, encompassing the past, present, and future, without change. The fullness of existence is truly Om. Moreover, the Lord, symbolized by Om, surpasses even that which is commonly understood as transcending the three divisions of time. Madhva’s commentary illuminates that "Om" signifies "that which pervades everything," thus denoting Lord Hari, within whom the entire universe is woven. The term "Imperishable" (Akṣara) refers not merely to letters but to the Lord's immutable nature. He exists in an unchanging form throughout all time, unlike the Jīva. Madhva also clarifies that while certain entities like space, time, and letters are considered time-transcending (trikālātīta), Brahman’s transcendence is absolute and unique. He even surpasses these, as nothing else can be truly "full" or completely beyond the modification of time, with the possible exception of Śrī Tattva, who, though time-transcending and unchanging, remains dependent on the Lord. Madhva also connects the Upanishad’s name to Varuṇa, who, assuming the form of a frog (Maṇḍuka), praised Hari with these verses, thereby revealing this "mystery teaching of the Frog."

Moving to U2 (Mantra 1.2), the text states: This fullness, perfectly designated by Om, is verily the imperishable Brahman. This indwelling consciousness or supreme controller, present within entities like Śrī (Lakṣmī), Brahmā, and others, is none other than Brahman Himself. This Supreme Being manifests in four distinct aspects or forms. Madhva’s bhāṣya emphasizes that the word "Brahman" consistently denotes the Supreme, the Highest, signifying "fullness." He directly refutes interpretations that equate the individual self (Jīvātmā) with Brahman, asserting that the phrase "ayam ātmā brahma" (this controller is Brahman) refers to an inferred Higher Self dwelling within Śrī, Brahmā, and all Jīvas, causing their actions. Our own lack of complete free will, Madhva argues, necessitates such an inner, independent controller—and that controller is Brahman, designated by Om. Madhva meticulously outlines four key propositions established in these opening verses: Om designates only the Full; Om alone is truly beyond the three times; this Fullness is universally acknowledged as Brahman; and the true, unseen Agent within all beings is Brahman. He cites the Harivaṃsa to affirm Hari’s unique fullness and transcendence, clarifying that while Prakṛti, space, and the Vedas are also timeless, Brahman’s transcendence is of a higher order, as He remains utterly unchanged by time, unlike the Jīva who, though essentially timeless, identifies with its changing forms. Viṣṇu’s all-pervading fullness is called Ātmā because, though unseen, He is the real agent behind all actions, even of high entities like Ramā, Brahmā, and Rudra.

The Upanishad then embarks on describing the first of the Lord's four aspects, or "feet," in U3 (Mantra 1.3): In the waking state, the Lord enables the individual soul (Jīva) to perceive external objects. This aspect of the Lord is metaphorically described as "seven-limbed" and "nineteen-faced," experiencing dense objects. He is called Vaiśvānara, the Imperishable Lord of the dense plane. This constitutes the first aspect or "foot" of the Lord. Madhva’s commentary, drawing from the Mahāyoga, details Vaiśvānara’s residence in the right eye. The "seven limbs" refer to His two feet, four hands, and a proboscis, while the "nineteen faces" include eighteen human faces surrounding one central elephant face, signifying Gaṇeśa. Vaiśvānara, derived from "viśva" (pervaded by senses) and "nara" (undying), literally means the "Imperishable Being connected with the dense world," enjoying only auspicious experiences. This aspect of Viṣṇu confers the status of elephant-headed deity (Gaṇeśa) upon those who meditate on Viśva.

The second aspect is unveiled in U4 (Mantra 1.4): In the dream state, the Lord is known as the orchestrator of inner perceptions. He too possesses seven limbs and nineteen mouths, and He experiences subtle objects. He is called Taijasa, the Illuminer. This represents the second aspect or "foot" of Viṣṇu. Madhva clarifies that the "dream state" (Svapnasthāna) is seated in the throat, the realm of imagination, where the Lord causes the Jīva to perceive inner impressions latent in the soul, thus becoming the "Antaḥprajña" or inner revealer. "Subtle objects" (Praviviktābhuk) are the differentiated impressions from the waking state, uniquely real to the dreamer, perceived through the inner organ, manas. "Taijasa," meaning "luminous," indicates that the objects in this state are modifications of the light (tejas) of the citta (mental matter), possessing a unique brilliancy.

The third aspect, governing deep sleep, is described in U5 (Mantra 1.5): That state is called deep sleep where the sleeper feels no desires whatsoever and experiences no dreams. In this realm of deep sleep, Hari has unified (His various aspects) and orchestrates the torpor of the Jīva's consciousness. He is replete with boundless bliss, experiencing bliss alone, and possesses a body composed of pure Intelligence. This aspect is called Prājña—the orchestrator of unconsciousness. This is the third aspect or "foot" of Viṣṇu. Madhva explains that "deep sleep" (Suṣuptasthāna) occurs in the ether of the heart. "Unified" (Ekībhūta) implies that Viśva and Taijasa aspects are harmonized within Prājña, just as all objects merge into darkness without losing their distinctness. "Prajñānaghana" describes Hari as the revealer of nescience (ignorance) to the Jīva, allowing it to perceive only its own self, time, and the bliss of sleep, while concealing all else. "Ānandabhuk" (Eater of bliss) means Hari here enjoys pure bliss, untinged by objects. "Cetomukha" signifies His body is pure wisdom. Madhva critically contrasts his interpretation of "Prājña" (meaning "non-revealer" or "little-knower" from the Jīva’s perspective, as Hari causes supreme unconsciousness) with Śaṅkara’s "All-knower." For Madhva, Prājña ensures the Jīva remains enveloped in Tamas (ignorance) in deep sleep, yet enables the Jīva's consciousness of self, time, and bliss. Prājña also actively unifies the Viśva and Taijasa aspects. The divine attributes of "full of bliss" and "pure intelligence-faced" are applicable to all four aspects of the Lord, though specifically highlighted for Prājña.

U6 (Mantra 1.6) then succinctly summarizes the supreme attributes of this four-formed Lord: This is the Lord of all; this is the Knower of all; this is the Internal Ruler of all; this is the very Cause of all; indeed, this is the origin and the ultimate dissolution of all creatures. Madhva’s commentary emphasizes that the Ātman, having these four forms (Viśva, Taijasa, Prājña, Turīya), inherently possesses universal lordship and omniscience. All these forms are imbued with perfect bliss and pure intelligence. He addresses the objection that the Lord, as Viśva and Taijasa, seems to "enjoy" dense and subtle objects, implying dependence. Madhva cites the Brahma-Tarka: Hari, being all-bliss, experiences these as a mere sport (līlā), deriving no joy from them, just as sunlight isn't increased by a lamp shown to the sun. His enjoyment is independent.

The Upanishad then presents a series of Kārikās (explanatory verses), which Madhva regards as integral mantras revealed by seers (brahmadṛṣṭāḥ mantrāḥ), validating and elaborating on the preceding truths. K1 (Mantra 1.7) reiterates: The Lord is designated as Viśva when He brings forth the consciousness of the external world; He is styled Taijasa when He occasions subjective consciousness; and He is called Prājña when He halts all objective awareness, leaving only the individual soul's consciousness. Thus, the One alone is spoken of as threefold. K2 (Mantra 1.8) clarifies the seats of these manifestations within the human form: The abode of Viśva is precisely the right eye; within the mind (manas) resides Taijasa; while Prājña finds its dwelling in the ether of the heart. In this manner, the Lord exists threefold within the body. K3 (Mantra 1.9) describes the objects of enjoyment: Viśva truly experiences the dense, external objects; Taijasa is the enjoyer of subtle, internal impressions; and similarly, Prājña is the experiencer of pure bliss. Thus, comprehend these three distinct modes of enjoyment. K4 (Mantra 1.10) speaks of the satisfaction derived: The dense objects bring satisfaction to Viśva; the subtle impressions gratify Taijasa; and bliss, in the same manner, wholly satisfies Prājña. Understand these three levels of contentment. K5 (Mantra 1.11) provides a profound insight for the realized soul: However, the one who truly knows both the enjoyer and the objects being enjoyed within these three states of consciousness, as described, remains untainted by action, even while experiencing all objects. Madhva confirms these verses reinforce the Upanishad's authority, serving not as mere repetitions but as detailed analyses, explicitly revealing what was implicitly suggested before, showcasing the fourfold nature of this triad. He details the three kinds of consciousness, regions, objects, and satisfactions.

K6 (Mantra 1.12) adds another fundamental truth: The virtuous hold this steadfast belief: that He (Hari) is the creator of all things. He brings forth every material object, as well as every distinct center of consciousness (Jīva), each separately. Madhva emphasizes that "the Creator of all things" unequivocally refers to Hari, for only He possesses such power, a belief held by the virtuous in contrast to the misguided. He clarifies that "Prāṇa" here refers to the supreme Nārāyaṇa, the leader of all.

Chapter 2: The Cosmic Dance of Creation and the Nature of Falsehood (Karika 1.13 - Mantra 2.1)**

This section delves into profound philosophical debates surrounding the nature of creation, sharply contrasting erroneous views with the supreme truth. K7 (Mantra 1.13) introduces the prevailing, yet mistaken, theories: Some thinkers (the pantheists, proponents of transformation) assert that creation proceeds from the transformations of Viṣṇu, while others (the Idealists, holding illusionist views) believe that creation is akin to a dream or an illusion, possessing no inherent reality. Madhva's notes identify the first group as "pariṇāma-vādins" (transformationists) like Bhāskara, who believe Brahman itself undergoes modification, leading to an inferior outcome. The second group comprises "Māyāvādins" or "crypto-Buddhists," who deny the reality of creation, seeing it as an "illusion created by a hypnotist." Madhva refutes both: why would an unchangeable Īśvara become imperfect, and why would an Almighty, Omniscient Lord resort to illusion or experience false dreams? His knowledge is always valid.

K8 (Mantra 1.14) then presents the true, liberating conclusion: The creation of the world by the Lord occurs through His mere will. This is the conclusion firmly reached by the true sages. Madhva explains that all genuine sages, from Brahmā downwards, declare that the entire universe proceeds from the mere will of the unchanging, all-intelligent Lord Hari. He powerfully dismantles the false theories: the all-powerful Lord has no need for illusion (like a juggler), nor can the all-knowing Lord "dream" a false universe (like the Māyāvādins), nor can the faultless Lord be "modified" into imperfect objects (like the Bhāskaras). Madhva deeply analyzes the word "prabhu" (Lord), derived from √bhū (to exist) and pra (excellent): "He who exists in the same excellent form" refutes the transformation theory. Its meaning as "He who has power to do all" (Almighty) refutes the illusion theory, as only the weak resort to illusion. And "He who knows in the highest degree" (Omniscient) refutes the notion of Lord being affected by nescience or dreams. Thus, the very etymology of "prabhu" itself invalidates these three erroneous views, confirming that the universe is a real creation born of Viṣṇu’s pure will. The verse further considers alternate theories that posit Time as the origin of all beings.

This leads to a profound question: if God creates by mere will, what is His purpose? Is it for His own satisfaction (implying lack of fullness), or is it motiveless? K9 (Mantra 1.15) addresses this: Some propose that creation is for the Creator's own enjoyment, while others suggest it is for recreation, to dispel the lethargy of pralaya-sleep or the ennui of cosmic solitude. However, this act of creation by God is simply His very nature, without any specific motive. What conceivable motive could there be for a Being whose desires are already entirely satisfied? Madhva clarifies that the Lord needs no creation for His own enjoyment (rejecting bhoga as motive). While some (like Rāmānujas) propose "recreation" (krīḍā) to shake off lethargy, Madhva’s ultimate view, the siddhānta, is that creation is indeed a līlā (sport) of the Lord, but one without any specific, unfulfilled motive. For Hari is Āpta-Kāma—all His desires are perpetually fulfilled. He creates not for Himself, but for the sake of others—to facilitate the perfection of Jīvas. Madhva also lists various other mistaken theories of creation, attributing it to Time, Rudra, Brahmā, or Pradhāna, declaring all these as deluded, for Nārāyaṇa alone is the supreme, all-powerful Creator, with others acting under His command.

The Upanishad then transitions to describing the Fourth, the supreme state of consciousness, in U7 (Mantra 2.1): When the Lord does not manifest the dream state, nor the waking state, nor the somnambulistic state (where He is active as Viśva and Taijasa), nor even the state of deep sleep, nor the state of fully concentrated trance (samprajñāta samādhi)—but instead, He bestows the ultimate knowledge to those souls who have cast off their final bodies and are progressing towards liberation—that Being is Invisible, Transcendental, Unseizable, Uninferable, Inconceivable by mere reasoning, Indefinable. He is the Single Infinity, the very essence of Knowledge and Bliss. He is the Destroyer of the fivefold bodily bonds, eternally Peaceful, supremely Joyous, and the Annihilator of all false knowledge. This supreme aspect is called the Fourth (Turīya). Thus, this Ātman, possessing these four forms, must be fully known. Madhva’s commentary provides profound detail. "Dvādaśānte"—a space twelve fingers above the head (within the aura) or a point in the brain—is the Fourth seat of Viṣṇu. "Aprajñam" (non-giver of knowledge) refers to Turīya not providing empirical knowledge but instead giving final knowledge to liberated souls. He is "Adṛṣṭam" (invisible to ordinary beings, but seen by Muktas by grace of Mukhya Prāṇa, the First Begotten). He is "Avyavahāryam" (transcendental, not an object of ordinary experience) and "Alakṣṇam" (without marks for inferential proof, unlike Viśva, Taijasa, Prājña). "Ekātmyapratyayasāram" refers to Him as the Chief, the Full, whose form is knowledge and bliss—the One Infinity. "Prapañcopaśaman" means the all-pervading Viṣṇu whose form is supreme bliss, or the destroyer of all bodily bonds. "Śivam" means joyous, free from sorrow. "Advaitam" means the destroyer of false knowledge or duality (dvaita), which Madhva defines as the mistaken notion that things are known by a false method or as contrary to their true nature, rather than by a single, simple, true method. This supreme form is Turīya. Madhva emphasizes that all four aspects—Viśva, Taijasa, Prājña, and Turīya—must be known, not just Turīya. The active verbs applied to the Lord here are interpreted in a causative sense by Madhva (e.g., "bound" means "causes bondage"), as the Lord is the independent agent (svatantra-kartā), always in control, never subject to external limitations.

Chapter 3: The Symbolism of Om and the Powers of Meditation (Mantra 3.1 - Karika 3.9)**

This section delves into the profound symbolic correspondence between the syllables of the sacred Om and the four divine aspects of the Lord, revealing the mystical power of meditation upon this primal sound. U8 (Mantra 3.1) states: This Ātman is indeed the Supreme and Imperishable, consistently identified as Om. Every part of this Om possesses surpassing excellence, as His measures are His very portions, and His portions are His measures. These are the sacred syllables "A," "U," and "M." Madhva's commentary expands on this: "Adhyakṣara" means He who surpasses all and is inherently imperishable, the most excellent. "Adhimātra" signifies that His mātrās (parts or measures) are not merely portions but infinite and excellent, for every part of the infinite must itself be infinite. This Infinite, symbolized by Om, is composed of the three sounds: "a," "u," and "m," where "a" is His very name and symbol (Akāra). This section begins the detailed eulogy of the Praṇava, building upon the fourfold aspects of the Lord (Viśva, Taijasa, Prājña, Turīya) and the four syllables of Om (A, U, M, and Nāda) introduced earlier.

The chapter then explicitly links the syllables to the Lord's aspects. U9 (Mantra 3.2) states: The Lord in the waking state, Vaiśvānara, is specifically designated by the letter "A," which represents His first part. This is because the word "āpti" (acquisition or obtaining all objects) begins with "A," or because "A" signifies "beginning" (Ādi). By truly understanding this, the worshipper attains all desires, and Viśva becomes their very savior. Madhva explains that "A" symbolizes Vaiśvānara due to "āpti" (Viśva brings all objects to the Jīvas) and "ādi" (Viśva is the beginning of the waking state, arising from Prājña or Taijasa). The worshipper of "A" gains the ability to regulate waking and satisfy desires. Madhva also clarifies that "ādi" can mean "savior."

Next, in U10 (Mantra 3.3): The Lord of dreams, Taijasa, is designated by the syllable "U"; this is His second aspect. He is called "U" because He gracefully withdraws the individual soul (Jīva) from the waking, external state into the interior world of dreams; or because He produces a twofold effect (stopping external perception while causing internal dream experiences). The individual who thus comprehends the twofold reason for Taijasa being called "U" attains an unbroken flow of consciousness, achieving liberation (Mukti) to become one of the eternally wise. Such a one becomes a moderator among all, and no one ignorant of Brahman is ever born in their family. Madhva details "utkarṣa" (drawing up) as Taijasa drawing the Jīva from false bodily identification, and "ubhayatva" as the twofold effect of stopping external impressions and causing internal dream perceptions. The worshipper achieves "jñānasantati" (unbroken stream of knowledge) and becomes "samāna" (impartial, a conciliator) among liberated souls due to intense love and freedom from partiality.

Then, U11 (Mantra 3.4) discusses the syllable for deep sleep: The Lord of deep sleep, Prājña, is designated by the letter "M." This is His third aspect. He is called "M" because He is "Miti," the carrier of the soul into its inmost being; or because He is "Apīti," the destroyer of all external consciousness. Verily, the one who comprehends this truth pervades all and eradicates all sorrow. Madhva interprets "miti" as "carrying into the interior," by which Prājña carries all Jīvas into Himself, overpowering their consciousness. "Apīti" signifies the destruction of external awareness and sorrow. The liberated knower of Prājña, by their "rays of consciousness," pervades all within the cosmic egg, destroying others' sorrows.

Madhva then reinforces his interpretation by quoting the Brahma Tarka. He reiterates that the Lord is "adhyakṣara" (greater and eternal), "adhimātra" (every part is infinite), and "Oṃkāra" (symbolized by Om). He connects "a" to āpti (fetching objects) and ādi (beginning), symbolizing Viśva. "U" represents Taijasa, signifying utkarṣa (drawing the Jīva from bodily identification to dreams) and ubhāyatva (twofold effect of stopping external and reviving internal perceptions). "M" for Prājña signifies miti (carrying souls inward) and apīti (destroying external consciousness and sorrow). The chapter stresses that meditating on these symbolic connections grants the worshipper similarity with the Lord's attributes.

A series of Kārikā verses (which Madhva regards as mantras) further elaborate these correspondences and their benefits. K19 (Mantra 3.5) states: By meditating on the "a"-ness of Viśva, the worshipper clearly attains similarity with the primordial nature (Ādi-hood) of Viśva. By meditating on this portion of the Lord as Viśva, one further attains similarity with Him in His quality of acquisition (āpti-hood). This means the worshipper gains the power of telergy (bringing objects from afar) and the ability to regulate one’s waking from sleep or dream at will.

K20 (Mantra 3.6) continues: Upon understanding the "u"-ness of Taijasa, there occurs a distinct manifestation of the quality of attraction (utkarṣa) within the worshipper. Similarly, by meditating on this portion of the Lord, the quality of "bothness" (ubhayatva) emerges, signifying the integrity and unbroken flow of knowledge between the waking and dream states. The worshipper acquires objective power like hypnotism (forcibly drawing others into sleep) and subjective power of unbroken memory between waking and dream.

K21 (Mantra 3.7) concludes the syllable correspondences: By comprehending the "m"-ness of Prājña, a clear perception of pervasive knowing (māna) takes place. Furthermore, by meditating on this aspect of the Lord, a similarity of absorption (laya) with the Lord arises. This grants the worshipper objective power of Māna (entering another's consciousness, influencing their causal body) and the subjective power of Laya (retaining memory through dreamless sleep, similar to the Lord). It also means transcending sorrow and enjoying bliss.

K22 (Mantra 3.8) summarizes the overall benefit of this knowledge: The one who firmly understands what is common and what is unique (between the Jīva and the Lord) in these three states of consciousness becomes honored and respected by all beings, truly becoming a great sage. This emphasizes that even the knowledge of these three aspects brings honor.

K23 (Mantra 3.9) concludes this section by confirming accessibility to the highest state: The letter "A" leads to Viśva; the letter "U" leads to Taijasa; the letter "M" leads to Prājña. And there is certainly no non-approachability to the Turīya, the Impartible. Madhva clarifies "na vidyate agatiḥ" (no non-approachability), meaning Turīya is fully accessible. It is "impartible" (amātra) because it does not undergo daily separations like Viśva and Taijasa (which merge into Prājña). He explains that the Lord Himself, as the complete Ātman, leads the soul to Turīya, rather than a specific syllable. This reinforces that the Turīya is not merely a cause of non-activity but is known and approached by the wise, leading to similarities that, in Mukti, become equalities.

Chapter 4: The Ultimate Vision of Om and Liberation (Mantra 4.1 - Karika 4.7)**

The final chapter culminates our journey, presenting the profound nature of the Turīya, the ultimate state of consciousness and the very essence of Om. U12 (Mantra 4.1) introduces this supreme aspect: The partless Fourth (Turīya) is not an object of ordinary empirical experience for those who remain unredeemed. However, the individual who truly comprehends Him comes to resemble Him in several ways: in becoming inscrutable to the unredeemed; in becoming a destroyer of all bodily bonds; in attaining profound bliss; and in utterly eliminating all false knowledge. For such is the very nature of Oṅkāra (Om). The one who thus knows becomes a pure and unadulterated Self (Ātman) and, through the boundless grace of the Supreme Self, enters into that Supreme Self.

Madhva's commentary on this pivotal verse deepens our understanding. "Ātmaiva" (becoming even the Self) signifies realizing that one's true Self is not dependent on others and renouncing all false identifications (such as with the body). "Ātmanā" (through the self) means "through the grace of the Supreme Self itself," emphasizing that the worshipper enters the Supreme Turīya through divine grace. This chapter thus establishes Turīya as the Nāda (the ineffable resonant vibration of Om) and elucidates the profound results of its realization. Madhva clarifies that the apparent tautology of repeating Turīya's transcendental nature from earlier verses serves to highlight the similarity gained by the worshipper: just as Turīya is transcendental and inscrutable to the unredeemed, so too does its knower become. He firmly states that while the worshipper's knowledge, bliss, and power become akin to Hari's, they are never equal, for even in Mukti, the soul remains eternally under the Lord's dominion and never becomes absolutely independent.

A series of Kārikā verses further underscore the significance of Praṇava (Om). K24 (Mantra 4.2) advises: Let the seeker diligently learn the Oṃkāra in all its various feet; for these feet are indeed the divine portions or aspects of the Lord (Viśva, Taijasa, Prājña). He who fully comprehends the Oṅkāra as the ultimate foot (Turīya) experiences no further anxieties, but revels in pure bliss. K25 (Mantra 4.3) then instructs on the supreme practice: Let the seeker concentrate his entire mind upon the Praṇava; for the Praṇava is none other than the Fearless Brahman Himself. The soul that has perfectly harmonized itself with the Praṇava shall never again experience any fear. Madhva clarifies that this concentration extends to all four aspects of Viṣṇu, not just Turīya, for the four-fold Viṣṇu, who controls the Jīva's states, is also called Praṇava.

K26 (Mantra 4.4) then speaks of Om's eternal nature: The Praṇava represents the most recent manifestation of Brahman, yet the Praṇava is also His most ancient manifestation. This unchanging Praṇava is utterly Causeless, the Inmost essence, the Uttermost reality, the Uncreate, and the eternally Changeless. Madhva emphasizes that "Brahman" here refers to the greatness of the Praṇava. He clarifies "apūrva" (no one prior), "anantara" (no destruction/loss, the inmost), "anapara" (no one above, perfectly independent, no preserver needed), and "abāhya" (nothing outside, all-pervading). He also dispels the misconception that earlier Avatāras like Vāsudeva are inherently superior or different in power from later ones like Viśva; all manifestations of Viṣṇu are equally full and infinite.

The chapter culminates with a final series of verses affirming Om's supreme dominion. K27 (Mantra 4.5) declares: The Praṇava is the supreme creator of the entire universe, its steadfast preserver, and its ultimate destroyer as well. Thus, knowing the Praṇava in this profound manner, one finally attains the innermost Brahman. K28 (Mantra 4.6) continues: Let the wise truly know that the Praṇava is the very God residing within the hearts of all beings. The discerning individual, having realized the Oṃ-kāra as all-pervading, consequently experiences no more grief. Finally, K29 (Mantra 4.7) encapsulates the essence of this ultimate realization: He who truly comprehends the Oṃ-kāra as being simultaneously partless yet replete with an infinity of parts, as the complete destroyer of all false knowledge, and as eternally blissful—such an individual is verily a true sage and none other; indeed, he alone is a sage, none else. Madhva confirms that "Śiva" here means "blissful" and "free from sorrow." The "Oṃ-kāra" thus represents Hari in all His four aspects, the wisdom and bliss, who, though one, manifests diversely in the world.

Madhva Ācārya concludes this entire Upanishad with a final, heartfelt salutation: I praise Viṣṇu, who inherently possesses the forms of Viśva, Taijasa, Prājña, and Turīya—He who is pure wisdom and bliss, who, though indivisible and without difference in His essence, nonetheless manifests in this four-fold aspect throughout the cosmos. This profound ending encapsulates the dualistic philosophy: the Lord is one and complete, yet He manifests in diverse forms and relationships for the benefit of His devotees, guiding them from the depths of ordinary consciousness to the ultimate state of eternal, distinct, and blissful liberation.