Waking, dream, deep sleep, and the Fourth

Three modes of experience are described and transcended in the Fourth, recognized as peaceful, auspicious, and non-dual.

Dr. Ronald Steiner

Nils Jacob Liersch

Māṇḍūkya Upaniṣad 3

जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ||3||

jāgarita-sthāno bahiṣ-prajñaḥ saptāṅga ekona-viṃśati-mukhaḥ sthūla-bhug vaiśvānaraḥ prathamaḥ pādaḥ ||3|| Analysis ▾ Analysis ▴

jāgarita tatpuruṣa-compound lokative	jāgarita substantive neuter	waking
sthānaḥ nominative singular masculine	sthāna substantive neuter	sphere
bahis	bahis adverb	outward
prajñaḥ nominative singular masculine	prajña adjective	cognizing
sapta bahuvrīhi-compund	sapta numeral	seven
aṅga nominative singular masculine	aṅga substantive neuter	limbed
ekona karmadhāraya-compound	ekona adjective	one short of
viṃśati dvigu-compound	viṃśati numeral	twenty
mukhaḥ nominative singular	mukha substantive neuter	mouths
sthūla upapada-compound	sthūla adjective	gross
bhuj nominative singular masculine	bhuj verbal root	enjoying
vaiśvānaraḥ nominative singular	vaiśvānara substantive masculine	Vaiśvānara
prathamaḥ nominative singular masculine	prathama adjective	first
pādaḥ nominative singular	pāda substantive masculine	quarter

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

The first quarter is Vaiśvānara. Waking is its field, its awareness faces outward, it has seven limbs and nineteen gateways, and it experiences the gross.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains Vaiśvānara as outwardly directed waking consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains Vaiśvānara as outwardly directed waking consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes Vaiśvānara as outwardly directed waking consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes Vaiśvānara as outwardly directed waking consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

The waking state (jāgarita-sthāna), outwardly cognitive, having seven limbs,<3> having nineteen mouths,<4> enjoying the gross (sthūla-bhuj), the Common-to-all-men (vaiśvānara), is the first fourth.
<3: Śaṅkara refers to the enumeration of the several parts of the universal Self at Chānd. 5.18.2; there, however, the list is longer than seven.>
<4: Śaṅkara explains the nineteen as five organs of sense, five organs of action, five vital breaths, mind, intellect, egoism, and thinking.>

Robert Hume - 1921

Der im Stande des Wachens befindliche, nach außen erkennende, siebengliederige, neunzehnmündige, das Grobe genießende Vaiśvānara ist sein erstes Viertel.

Paul Deussen - 1921

The first quarter is Vaiśvānara whose sphere is the state of waking, who is cognisant of the objective, who has seven members and nineteen mouths, and whose fruition consists of the gross.

Manilal Nabhubhai Dvivedi - 1894

The first condition is Vaisvānara, whose place is in the waking state, whose knowledge are external objects, who has seven members, who has nineteen mouths, (and) who enjoys the gross (objects).

Edward Röer - 1853

Māṇḍūkya Upaniṣad 4

स्वप्नस्थानो ऽन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः प्रविविक्तभुक्तैजसो द्वितीयः पादः ||4||

svapna-sthāno 'ntaḥ-prajñaḥ saptāṅga ekona-viṃśati-mukhaḥ pravivikta-bhuk taijaso dvitīyaḥ pādaḥ ||4|| Analysis ▾ Analysis ▴

svapna tatpuruṣa-compound lokative	svapna substantive masculine	dream
sthānaḥ nominative singular masculine	sthāna substantive neuter	sphere
antaḥ	antar adverb	inward
prajñaḥ nominative singular masculine	prajña adjective	cognizing
sapta bahuvrīhi-compund	sapta numeral	seven
aṅga nominative singular masculine	aṅga substantive neuter	limbed
ekona karmadhāraya-compound	ekona adjective	one short of
viṃśati dvigu-compound	viṃśati numeral	twenty
mukhaḥ nominative singular	mukha substantive neuter	mouths
pravivikta upapada-compound	pravivikta adjective	subtle
bhuj nominative singular masculine	bhuj verbal root	enjoying
taijasaḥ nominative singular masculine	taijasa adjective	Taijasa
dvitīyaḥ nominative singular masculine	dvitīya adjective	second
pādaḥ nominative singular	pāda substantive masculine	quarter

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

The second quarter is Taijasa. Dream is its field, its awareness faces inward, it has seven limbs and nineteen gateways, and it experiences the subtle.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains Taijasa as inwardly directed dream consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains Taijasa as inwardly directed dream consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes Taijasa as inwardly directed dream consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes Taijasa as inwardly directed dream consciousness. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

The dreaming state (svapna-sthāna), inwardly cognitive, having seven limbs, having nineteen mouths, enjoying the exquisite (pravivikta-bhuj), the Brilliant (taijasa), is the second fourth.

Robert Hume - 1921

Der im Stande des Träumens befindliche, nach innen erkennende, siebengliederige, neunzehnmündige, das Auserlesene genießende Taijasa ist sein zweites Viertel.

Paul Deussen - 1921

The second quarter is the Taijasa whose region is dream, who is cognizant only of the subjective, who has seven members and nineteen mouths, and whose fruition consists of the subtile.

Manilal Nabhubhai Dvivedi - 1894

His second condition is Taijasa, whose place is in dream, whose knowledge are the internal objects, who has seven members, nineteen mouths (and) enjoys the subtle (objects).

Edward Röer - 1853

Māṇḍūkya Upaniṣad 5

यत्र सुप्तो न कंचन कामं कामयते न कंचन स्वप्नं पश्यति तत्सुषुप्तम् |

yatra supto na kaṃ-cana kāmaṃ kāmayate na kaṃ-cana svapnaṃ paśyati tat suṣuptam | Analysis ▾ Analysis ▴

yatra	yatra adverb	where
suptaḥ nominative singular masculine past participle passive	svap verbal root	asleep
na	na particle	not
kam accusative singular masculine	kim pronoun inter	any
cana	cana particle	at all
kāmam accusative singular	kāma substantive masculine	desire
kāmayate 3rd person singular medial present	kam verbal root	desires
na	na particle	not
kam accusative singular masculine	kim pronoun inter	any
cana	cana particle	at all
svapnam accusative singular	svapna substantive masculine	dream
paśyati 3rd person singular aktive present indicative	dṛś verbal root	sees
tat nominative singular neuter	tad pronoun dem	that
suṣuptam nominative singular	suṣupta substantive neuter	deep sleep

सुषुप्तस्थान एकीभूतः प्रज्ञानघन एवानन्दमयो ह्यानन्दभुक्चेतोमुखः प्राज्ञस्तृतीयः पादः ||5||

suṣupta-sthāna ekī-bhūtaḥ prajñāna-ghana evānanda-mayo hy ānanda-bhuk ceto-mukhaḥ prājñas tṛtīyaḥ pādaḥ ||5|| Analysis ▾ Analysis ▴

suṣupta tatpuruṣa-compound lokative	suṣupta substantive neuter	deep sleep
sthānaḥ nominative singular masculine	sthāna substantive neuter	sphere
ekī upapada-compound	eka numeral	one
bhūtaḥ nominative singular masculine past participle passive	bhū verbal root	become
prajñāna tatpuruṣa-compound genitive	prajñāna substantive neuter	consciousness
ghanaḥ nominative singular	ghana substantive masculine	mass
eva	eva particle	indeed
ānanda tatpuruṣa-compound genitive	ānanda substantive masculine	bliss
mayaḥ nominative singular masculine	maya adjective	consisting of
hi	hi particle	for
ānanda tatpuruṣa-compound genitive	ānanda substantive masculine	bliss
bhuj nominative singular masculine	bhuj adjective	enjoying
cetas bahuvrīhi-compund	cetas substantive neuter	consciousness
mukhaḥ nominative singular	mukha substantive neuter	mouths
prājñaḥ nominative singular	prājña substantive masculine	Prājña
tṛtīyaḥ nominative singular masculine	tṛtīya adjective	third
pādaḥ nominative singular	pāda substantive masculine	quarter

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

Deep sleep is where one who sleeps desires no desire and sees no dream. Prājña has deep sleep as its field: unified, a compact fullness of awareness, formed of bliss, experiencing bliss, and with awareness as its gateway. This is the third quarter.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains Prājña as the unified, bliss-like causal condition in deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains Prājña as the unified, bliss-like causal condition in deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes Prājña as the unified, bliss-like causal condition in deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes Prājña as the unified, bliss-like causal condition in deep sleep. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

evānandamayo em. ed. ] evā''nandamayo LV1958, Anand1900

Critical Apparatus

If one asleep desires no desire whatsoever, sees no dream whatsoever,<1> that is deep sleep (suṣupta). The deep-sleep state (suṣupta-sthāna), unified (ekī-bhūta),<2> just (eva) a cognition-mass (prajñāna-ghana),<3> consisting of bliss (ānanda-maya),<4> enjoying bliss (ānanda-bhuj), whose mouth is thought (cetas-), the Cognitional (prājña), is the third fourth.
<1: The sentence to this point occurs already at Bṛh. 4.3.19.>
<2: A detailed description of being unified occurs at Bṛh. 4.4.2.>
<3: This compound occurs at Bṛh. 4.5.13.>
<4: A description of the self consisting of bliss occurs at Tait. 2.5.>

Robert Hume - 1921

Der Zustand, ‚wo er, eingeschlafen, keine Begierde mehr empfindet und kein Traumbild schaut‘, ist der Tiefschlaf. Der im Stande des Tiefschlafes befindliche, einsgewordene, durch und durch ganz aus Erkenntnis bestehende, aus Wonne bestehende, die Wonne genießende, das Bewusstsein als Mund habende Prājña ist sein drittes Viertel.

Paul Deussen - 1921

That is the state of deep sleep wherein the sleeper does not imagine anything, and does not see any dream. The third quarter therefore is the Prājña, whose sphere is (this) deep sleep, in whom all melts into one, who is a mass all sentiency, who is all bliss, whose fruition is of bliss, and who is the way of sentiency (to the objective).

Manilal Nabhubhai Dvivedi - 1894

When the sleeper desires no desires, sees no dream, this is sound sleep. His third condition is Prājna (who completely knows) who has become one, whose knowledge is uniform alone, whose nature is like bliss, who enjoys bliss, and whose mouth is knowledge.

Edward Röer - 1853

Māṇḍūkya Upaniṣad 6

एष सर्वेश्वर एष सर्वज्ञ एषो ऽन्तर्याम्येष योनिः सर्वस्य प्रभवाप्ययौ हि भूतानाम् ||6||

eṣa sarveśvara eṣa sarvajña eṣo 'ntaryāmy eṣa yoniḥ sarvasya prabhavāpyayau hi bhūtānām ||6|| Analysis ▾ Analysis ▴

eṣaḥ nominative singular masculine	etad pronoun dem	this
sarveśvaraḥ nominative singular	sarva pronoun quant īśvara substantive masculine	Lord of all
eṣaḥ nominative singular masculine	etad pronoun dem	this
sarvajñaḥ nominative singular	sarvajña substantive masculine	all-knowing
eṣaḥ nominative singular masculine	etad pronoun dem	this
antaryāmiḥ nominative singular	antaryāmin substantive masculine	inner controller
eṣaḥ nominative singular masculine	etad pronoun dem	this
yoniḥ nominative singular	yoni substantive feminine	source
sarvasya genitive singular neuter	sarva pronoun quant	of all
prabhava dvandva-compound	prabhava substantive masculine	origin
apyayau nominative dual	apyaya substantive masculine	dissolution
hi	hi particle	for
bhūtānām genitive plural	bhūta substantive neuter	of beings

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

This is the lord of all, the knower of all, the inner guide, and the source of all, for it is the arising and dissolution of beings.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains Prājña as lord, omniscient inner ruler, origin, and return of beings. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains Prājña as lord, omniscient inner ruler, origin, and return of beings. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes Prājña as lord, omniscient inner ruler, origin, and return of beings. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes Prājña as lord, omniscient inner ruler, origin, and return of beings. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

sarveśvara eṣa sarvajña eṣo 'ntaryāmy eṣa Anand1900 ] sarveśvaraḥ | eṣa sarvajñaḥ | eṣo 'ntaryāmī | eṣa LV1958

sarvasya prabhavāpyayau Anand1900 ] sarvasya | prabhavāpyayau LV1958

Critical Apparatus

This is the lord of all (sarveśvara).<5> This is the all-knowing (sarva-jña).<6> This is the inner controller (antar-yāmin).<7> This is the source (yoni)<8> of all, for this is the origin and the end (prabhavāpyayau)<9> of beings.
<5: A phrase in Bṛh. 4.4.22.>
<6: A phrase in Muṇḍ. 1.1.9 and 2.2.7.>
<7: The subject of discourse in Bṛh. 3.7.>
<8: Literally, ‘womb.’>
<9: A phrase in Kaṭha 6.11.>

Robert Hume - 1921

Er ist der Herr des Alls, er ist der Allwissende, er ist der innere Lenker, er ist die Wiege des Weltalls, denn er ist Schöpfung und Vergang der Wesen.

Paul Deussen - 1921

This is the Lord of all, this is all-knowing, this is the antaryāmin, this is the source of all—the origin and final resort of all beings.

Manilal Nabhubhai Dvivedi - 1894

He (the Prājna) is the lord of all; he is omniscient, he is the internal ruler; he is the source of all; for he is the origin and destruction of (all) beings.

Edward Röer - 1853

Māṇḍūkya Upaniṣad 7

नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् |

nāntaḥ-prajñaṃ na bahiṣ-prajñaṃ nobhayataḥ-prajñaṃ na prajñāna-ghanaṃ na prajñaṃ nāprajñam | Analysis ▾ Analysis ▴

na	na particle	not
antaḥ	antar adverb	inward
prajñaṃ accusative singular masculine	prajña adjective	cognizing
na	na particle	not
bahis	bahis adverb	outward
prajñaṃ accusative singular masculine	prajña adjective	cognizing
na	na particle	not
ubhayatas	ubhayatas adverb	both-wise
prajñaṃ accusative singular masculine	prajña adjective	cognizing
na	na particle	not
prajñāna tatpuruṣa-compound genitive	prajñāna substantive neuter	consciousness
ghanam accusative singular masculine	ghana adjective	mass
na	na particle	not
prajñaṃ accusative singular masculine	prajña adjective	cognizing
na	na particle	not
aprajñam accusative singular masculine	aprajña adjective	non-cognizing

अदृष्टमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते |

adṛṣṭam avyavahāryam agrāhyam alakṣaṇam acintyam avyapadeśyam ekātma-pratyaya-sāraṃ prapañcopaśamaṃ śāntaṃ śivam advaitaṃ caturthaṃ manyante | Analysis ▾ Analysis ▴

adṛṣṭam accusative singular masculine	adṛṣṭa adjective	unseen
avyavahāryam accusative singular masculine	avyavahārya adjective	beyond transaction
agrāhyam accusative singular masculine	agrāhya adjective	ungraspable
alakṣaṇam accusative singular masculine	alakṣaṇa adjective	without mark
acintyam accusative singular masculine	acintya adjective	unthinkable
avyapadeśyam accusative singular masculine	avyapadeśya adjective	indescribable
eka karmadhāraya-compound	eka numeral	one
ātma tatpuruṣa-compound genitive	ātman substantive masculine	Self
pratyaya tatpuruṣa-compound genitive	pratyaya substantive masculine	assurance
sāram accusative singular masculine	sāra substantive masculine	essence
prapañca tatpuruṣa-compound genitive	prapañca substantive masculine	manifestation
upaśamam accusative singular	upaśama substantive masculine	cessation
śāntam accusative singular masculine	śānta adjective	peaceful
śivam accusative singular masculine	śiva adjective	auspicious
advaitam accusative singular masculine	advaita adjective	non-dual
caturtham accusative singular masculine	caturtha adjective	fourth
manyante 3rd person plural medial present	man verbal root	they consider

स आत्मा स विज्ञेयः ||7||

sa ātmā sa vijñeyaḥ ||7|| Analysis ▾ Analysis ▴

saḥ nominative singular masculine	tad pronoun dem	that
ātmā nominative singular	ātman substantive masculine	Self
saḥ nominative singular masculine	tad pronoun dem	that
vijñeyaḥ nominative singular masculine future participle passive	vi previx jñā verbal root	to be known

Metre: none

Dr. Ronald Steiner - 2026 - historically literal

The Fourth is aware neither inwardly nor outwardly nor in both ways. It is neither a mass of cognition nor ordinary cognition nor its absence. Unseen, unavailable, ungraspable, without a mark, unthinkable and indescribable, it has the certainty of the one Self as its essence. In it the display of the world comes to rest. It is peaceful, auspicious, and non-dual. This is the Self; this is to be known.

Dr. Ronald Steiner - 2026 - modern transfer

Gaudapāda’s Kārikā reads the passage through ajāti (non-origination) and explains the Fourth through the negation of every empirical mode and as non-dual peace. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Gauḍapāda's Kārikā on the Māṇḍūkya Upaniṣad

Śaṅkara explains the Fourth through the negation of every empirical mode and as non-dual peace. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkara's Bhāṣya on the Māṇḍūkya Upaniṣad

Ānandagiri sharpens Śaṅkara’s argument and emphasizes the Fourth through the negation of every empirical mode and as non-dual peace. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Ānandagiri's Ṭīkā on the Māṇḍūkya Bhāṣya

Śaṅkarānanda presents the passage in a meditative and systematic way and emphasizes the Fourth through the negation of every empirical mode and as non-dual peace. Its terms are treated as stages in recognizing the one Ātman, not as independent realities.

Śaṅkarānanda's Māṇḍūkyopaniṣaddīpikā

manyante | sa LV1958 ] manyante sa Anand1900

sa ātmā sa Anand1900 ] sa ātmā | sa LV1958

Critical Apparatus

Not inwardly cognitive, not outwardly cognitive, not both-wise cognitive, not a cognition-mass, not cognitive, not non-cognitive, unseen, with which there can be no dealing, ungraspable, having no distinctive mark, non-thinkable, that cannot be designated, the essence of the assurance of which is the state of being one with the Self,<10> the cessation of development, tranquil, benign, without a second—[such] they think is the fourth.<11> He is the Self. He should be discerned.
<10: Or, according to the reading ekātma-, ‘the oneness of the Self’ or ‘one’s own self.’>
<11: Later philosophical treatises generally use turīya as the technical designation for the fourth state.>

Robert Hume - 1921

Nicht nach innen erkennend und nicht nach außen erkennend, nicht nach beiden Seiten erkennend, nicht durch und durch ganz aus Erkenntnis bestehend, weder bewusst noch unbewusst, unsichtbar, unbetastbar, ungreifbar, uncharakterisierbar, unausdenkbar, unbezeichenbar, nur in der Gewissheit des eigenen Selbstes beruhend, die ganze Weltausbreitung auslöschend, ruhig, selig, zweitlos: das ist der vierte, so meint man. Er ist der Ātman, er ist zu erkennen.

Paul Deussen - 1921

The Fourth is that which is not cognizant of the subjective, nor that which is cognizant of the objective, nor that which is conscious of both, nor that which is simple consciousness, nor that which is a mass all sentiency, nor that which is all darkness. It is unseen, transcendent, unapprehensible, uninferable, unthinkable, indescribable, the sole essence of the consciousness of self, the negative of all illusion, the ever peaceful, the all bliss, the one without a second. This is ātman, it should be known.

Manilal Nabhubhai Dvivedi - 1894

They think the fourth him, whose knowledge are not internal objects, nor external, nor both, who has not uniform knowledge, who is not intelligent and not unintelligent, invisible, imperceptible, unseizable, incapable of proof, beyond thought, not to be defined, whose only proof is the belief in the soul, in whom all the spheres have ceased, who is tranquil, blissful, and without duality.

Edward Röer - 1853

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Dr. Ronald Steiner

From Ulm

The "Yoga Doc" - Dr. Ronald Steiner is the founder of the AYI method. This method links traditional Ashtanga Yoga with innovative Yogatherapy and living Philosophy. This forms a practice that is personal for each and... more ›

Nils Jacob Liersch

Meine Begeisterung für Yoga, indische Philosophie und Sanskrit führte mich zum Studium der Indologie und Religionswissenschaft an der Universität Heidelberg. Seit 2004 befinde ich mich auf meinem persönlichen Yogaweg... more ›

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