MANDUKYOPANISHADA

PEACE INVOCATION
AUM BHADRAM KARNEBHIHI SHRUNUYAAMA DEVA
BHADRAM PASHYEMAKSHA BHIRYA JATRAHA|
STHIRAI RANGAISTHUSTUVASATANUBHIHI VYASHEEMA DEVAGITAM YADAAYUHU||
SWASTI NA INDRO VRIDDHASHRAVA SWASTI NA PUSHA VISHWAVEDHA|
SWASTI NASTARKSHYO ARISHTA NEMIHI SWASTI NOBHRIHASPATIRDHAATU||
AUM SHANTI! SHANTI! SHANTI!
THE GREATNESS OF OMKAR

'AUM' is the name of the divine cosmic spirit. It is not separate or different from the supreme god. The word 'Aum' itself is total divinity manifested, invincible supreme god. This palpable world is an expression of that divinity. That minute and concrete world that took birth and ceased that what is present and what is going to take birth is all 'Omkar'.
Those people who consider the cosmic divine soul formless or with a form or devoid of merits, in fact they all understand only one fragment of God. The Divine cosmic element is formless, is also having a form and is simultaneously both. The entire world is his manifestation but he is also different from it. He is embellished with merits and surprisingly devoid of merits also. Thus this world, this cosmos and every molecule is embellished with divinity. Therefore, to understand this divine form the Shrutis have imagined four padas or steps.
THE FIRST DIMENSION OF BRAHMA 'VAISHVANARA'
Like the physical body that in a conscious state enjoys all pleasures with seven organs, ten senses, five pranas, four mind (states) that is in all nineteen mouths and whose knowledge is spread in this external world. Similarly the soul of the body that enjoys all pleasures with all nineteen mouths as said before is Vaishvanara. This is the first dimension of that divine cosmic spirit.
SECOND DIMENSION- HIRANYAGARBHA
Just as, whose place is minute world like a 'word' and who enjoys all the minute pleasure with seven organs and nineteen mouths and whose knowledge is spread in its purview, similarly the seven worlds reside in that minute form that is the body, along with the aforesaid nineteen mouths and this itself is known as Hiranyagarbha.
It regulates all the elements that make that minute world, is knowledgeable and has everything within itself. This effulgent Hiranyagarbha is the second dimension of the divine cosmic spirit.
THIRD DIMENSION-PRAGYA
A person sleeping in this state does not desire anything and is devoid of experiences and neither does he dream. This state is called Sushupti (unconsciousness) and resembles a state created during the final dissolution of the world in which different forms come into existence, whose body is the invariable and immutable in nature, who is second to none, whose state of consciousness itself is the mouth, whose food is eternal happiness and whose wealth is itself knowledge. This Pragya embellished with total happiness is the third dimension of Divine Cosmic spirit.
THE FOURTH DIMENSION- ADVAITA
The formless, merit-less form of supreme God is the fourth dimension of the Divine eternal cosmic spirit.
Whose knowledge is neither within nor outside, who is unintelligible, inaccessible, invisible, devoid of organs, merits, qualities, devoid of physicality and materialism, that itself is the embodiment of the divine cosmic element. This calm, altruistic and superior element is the fourth dimension of that divine cosmic spirit.
ONENESS OF THE SUPREME SOUL AND OMKAR
This four-dimensional Supreme God in Akshar Prakarana assumes three syllables and becomes 'Omkar'. 'A', 'U' and 'M' are the three dimensions of God. Just as the same way 'Omkar' is never devoid of three syllables, the supreme God similarly is not devoid of its dimensions.
The first syllable 'A' comprises of all the titles of this world. The Divine cosmic element in the form of Vaishvanar pervades in this physical world which is the gigantic body of the same. As he himself took form in this gigantic body, he was also present at the time of evolution of this universe. Hence 'A' is the first element of the Divine cosmic soul.
He who knows the oneness of this 'Akaar' and the soul with the gigantic body (supreme God) and propitiates that form regularly attains all what he desires.
The second syllable of 'Omkar' is 'UKAAR'. As it is situated between 'A' and 'M' it is the 'dual' form. Thus, this effulgent Hiranyagarbha is better than Vaishvanar. Thus this is the third dimension of the cosmic spirit.
He who understands the oneness of 'UKAAR' and radiant Hiranyagarbha attains neutrality and equipoise.
The third syllable of that 'Omkar' is 'MKAAR'. It has evolved from the etymological element 'MAA' and is after the 'UKAAR'. That means both the elements 'A', 'U' finally merge into 'M'. In this way the creator of this world 'pragya' is also the omniscient, inspite of being the cause of unconsciousness.
As there is oneness between the Makaar and the Pragya, Makaar becomes the fourth dimension of the cosmic spirit.
He who understands all this realizes the fundamental cause behind this universe. Such a person is liberated, is devoid of a body and the physical world.
As this Divine cosmic spirit is undecipherable, formless, devoid of merit and cannot be explained or described in words, this form assumes the fourth dimension. He who has a burning desire to attain divinity and who continually recites the name of the almighty and practices penance undoubtedly merges into the supreme cosmic spirit. This proves the greatness of reciting God's name, which can eventually facilitate the realization of divinity.