| THIRTY MINOR UPANISHADS
TRANSLATED BY . NARAYANASVAMI AIYAR
00095157 4
3 1761
THIRTY MINOR UPANISHADS
TRANSLATED BY ` K. NARAYANASVAMI AIYAR Translator of
Laghu Yoga Vasishtha, Vasudevamanana &e. &e. &e,
> MADRAS 1914
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ata 975
TO
THE RSHIS OF INDIA
WHO BY TREADING THE PATH
% OF
THE UPANISHADS HAVE PERFEOTED THEMSELVES | ५ AND *
` ^ पाश tae) Goa THIS HUMBLE EFFORT To sprEAD (पए Ancient TEACHINGS IN A Mopgern Garp IS DEDICATED BY ONE WHO LOVES AND WORSHIPS THEM AND TRIES TO WALK IN THEIR FOOTSTEPS
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As वप्रा Humpie anp Davoren Discrete
CONTENTS
I. YEDANTA-UPANISHADS :
1. Muktikopanishad of Sukla-Yajurveda 2. Sarvasara-U panishad of Krshna-Yajurveda > 3. Niraélamba-Upanishad > of Sukla-Yajurveda 4. Maitreya-Upanishad of Samaveda “5, Kaivalya-Upanishad of Krshna-Yajurveda 6. Amrtabindu-U panishad Do. 7. Atmabodha-Upanishad of Rgveda 8. Skanda-Upanishad — of Krshna-Yajurveda . V9. Paingala-Upanishad of Sukla-Yajurveda . 10. Adhyatma-Upanishad Do. x1l. Subala-Upanishad Do. 12. Tejobindu-Upanishad of Krshna-Yajurveda 13. Brahmopanishad Do, 14. Vajrasiichi-U panishad of Samaveda
11. PHYSIOLOGICAL UPANISHADS :
15. Sariraka-Upanishad of Krshna-Yajurveda 16. Garbha-Upanishad Do.
के
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110
113
116
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III. MANTRA-UPANISHADS : ` €
17. Tarasara-U panishad
of Sukla-Yajurveda . 18. Narayana-Upanishad ay of Krshna-Yajurveda
19. Kalisantarana-Upanishad ‘i 0.
IV. SANNYASA-UPANISHADS :
20. Bhikshuka-U panishad of Sukla-Yajurveda 21. Naradaparivrajaka-U panishad of Atharvanaveda .
. YOGA-UPANISHADS :
22. Sandilya-Upanishad of Atharvanaveda 23. Yogatattva-Upanishad of Krshna-Yajurveda 24. Dhyanabindu-Upanishad of Samaveda 29. Hamsa-Upanishad of Sukla-Yajurveda 26. Amrtanada-U panishad | of Kyshna-Yajurveda ` 27. Varaha-Upanishad Do. 28. Mandalabrahmana-U panishad | ‘of Sukla-Yajurveda 29. Nadabindu-U panishad of Reveda 30. Yogakundali-U panishad of Krshya-Yajurveda ^
INDEX
ॐ FOREWORD
For the first time it is, I believe, that the English translation of so many as 30 Upanishads is being put forth before the pub- lic in a collected form. Among the Hindi Scriptures, the Vedas ०1 the pre-eminent place. The Upanishads which are culled from the Aranyaka-portions of the Vedas—so-called because they were read in the Aranya (forest) after the learner had given up the life of the world—are regarded as the Vedanta, or the end or final crown of the Vedas. Vedanta is also the end of all knowledge, since the word Vedas means according to its derivation ‘knowledge’. Rightly were the Upanishads so considered, since their knowledge led a person to Atma, the goal of life. The other portion of the Vedas, viz., Samhitas and Brahmanas, conferred upon a man, if he should conform to the requisite conditions, the mastery of the Universe only which is certainly inferior to Atma. It is these Upanishads that to the western philosopher Schopenhauer were the “ solace of life ”. There are now extant, in all, 108 Upanishads, of which the principal or major 12 Upanishads commented upon by Sri San- karacharya and others were translated into English by Dr. Roer and Raja Rajendra Lal Mitraand re-translated by Max Muller in his ^“ Sacred Books of the Hast,” together with one other Upa- nishad called Mattrayani. Of the rest, 95 in number, two or three Upanishads have appeared in English up to now, but never so many as are here presented to the public, so far as I am aware. Many years ago, the late Sundara Sastri, a good Sanscrit
» Scholar and myself worked together to put into English garb the Upanishads that had not been attempted before, and
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succeeded in publishing most of those which are here gathered in the monthly issues of The Theosophist. The Karmic agents willed that my late co-worker should abandon his physical gar- ment at a premature age. Then I resolved upon throwing up my worldly business of pleading the cause of clients before the bench for that of pleading the cause of God before the public. The incessant travel in that cause since then for over 18 years from place to place in all parts of India left me no leisure until now to republish all the above translations in a book form, But when this year a little rest was afforded me, I was able to revise them as well as add afew more. I am conscious of the many faults from which this book suffers and have no other hope in it than that it will serve as a piece of pioneer work, which may induce real Yogins and scholars to come into the field and bring out a better translation. ८ There are many editions of the Upanishads to be found in Calcutta, Bombay, Poona, South India and other places. But we found that the South Indian editions, which were nearly the same in Telugu or Grantha characters, were in many cases ful- ler and more intelligible and significant. Hence we adopted for
- our translation South Indian editions. The edition of the 108
Upanishads which the late Tukaram Tatya of Bombay has pub- lished in Devanagari characters approaches the South Indian edition. As the South Indian edition of the Upanishads is not available for the study of all, I intend to have the recensions of that edition printed in Devanagari characters, so that even those that have a little knowledge of Sanscrit may be able to follow the original with the help of this translation.
Transliteration
In the transliteration of Sanscrit letters into the English alphabet certain difficulties present themselves. Let me take first the letter a, There are three letters in Sanscrit स्, a, and gq, They are differently pronounced and one should not be con- founded with another. For the first letter we have the English _ equivalent S and for the last Sh. But for the second one we
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have none whatsoever. The prominent writers in the field of Theosophy have been transliterating this letter into Sh. Hence yin writing the word ajar they made it Kashi in the English language. They utter it alsoin the same manner. To a South Indian ear, it is rather grating. The mantras espe- cially depend for their efficacy upon proper pronunciation. When we therefore utter the words wrongly, there is committed according to Sanscrit writers, Varna-Hatya-Dosha or the sin of the murder of letters or words. In my translation I have represented the letter श॒ by S and not by Sh, since I con- sider the latter to be a mistake. Other transliterations are :-- आडइईऊऋडनटठ्डढणतथद् धक 8 ga RN NTThDDAN TThHDObL leaders of thought conferred together and came to some agree- ment upon the question of transliteration.
It would be well if our
The Order of the Upanishads
The Upanishads translated have been classified under the
headings of (1) Vedanta, (2) Physiology, (3) Mantra, (4) San- , |
nyasa and (5) Yoga. But these are not hard and fast divisions. For instance in the Sannyasa and Yoga Upanishads, mantras also are given. But in the Mantric Upanishads, Mantras alone are given.
Vedanta and Yoga Upanishads
The Upanishads that come under the headings of Vedanta and Yoga are the most important, But it is the latter Upami- shads that are most occult in their character, since it is they that give clues to the mysterious forces located in nature and man, as well as to the ways by which they may be conquered. With reference to Vedanta, the ancient teachers thereof have rightly ordained that none has the right to enter upon a study of it, unless he has mastered to a slight degree at least
the Sadhana-Chatushtaya, or four means of salvation. He should not only be convinced in theory of the fact that Atma
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is the only Reality, and all else are but the ephemeral things of the world, but he should also have outgrown in practice the craving for such transitory worldly things: besides he should have developed a fair mastery over the body and the mind. A non-compliance with thesé precedent conditions leads men into many anomalies. The orthodox and the clever without any practice are placed in a bad predicament through a study of these Upanishads. In such Upanishads as Maitreya and others, pilgrimages to holy places, the rituals of the Hindtis, ceremonial impurities at the time of birth and death, Mantras, etc., are made light of. ‘To the orthodox that are blind and strict observers of rites and ceremonies, statements like these give a rude shock. Hence Upanishads are not meant for persons of this stamp. Nor are they intended for mere intellectual people who have no knowledge of practice about them, and are immersed inf the things of the world. Some of us are aware of the manner in which men with brains alone have made a travesty of the doctrine of Maya. Not a few clever but unprincipled persons actually endeavour to justify arguments of all kinds of dis- sipations and wrong conduct by the assertion that it is all Maya. The old Rshis were fully aware of the fact that Vedanta would be desecrated by those that had not complied with its precedent conditions. Only when the desires and the self are overcome and the heart is made pure, or as Upanishadic writers put it, the heart-knot is broken, only then the Atma in the heart will be truly realised: and then it is that the Atma in all uni- verse 18 realised also, the universe being then seen as Maya, But so long as the Atma in the heart is not realised through living the life, the universe will not be realised as Maya, and “God everywhere ” will be but in words.
One special point worthy of notice in the Upanishads 18 `
that all the knowledge bearing upon a subject is not put for- ward in one and the same place. We have to wade through a mass of materials and a number of Upanishads, ere we can have a connected view of a subject. In modern days when a subject is taken up, all the available information is given in one~ place in a systematic manner. But not so in the Upanishads.
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Take the subject of Pranas which refer to life itself. In one Upanishad, one pieco of information is given, another in angther and so on. And unless we read them all to- gether and reconcile the seemingly discrepant statements, we cannot have a complete and clear-knowledge of the subject. This process was adopted by the Kshis, probably because they wanted to draw out thereby the intellectual and spiritual faculties latent in the disciple, and not to make him a mere automaton. In these days when knowledge is presented in a well-assimilated form, it is no doubt taken up easily but it does not evoke the latent reasoning power 80 much. When therefore the disciple went in the ancient days to the teacher for the solution of a difficulty, having been unable to find it Wimself after hard thinking, it was understood easily and per- mavlently because of the previous preparation of the mind, and was also reverently appreciated as a boon and godsend, because of the difficulty previously experienced. The function of the teacher was not only to explain the difficult points to the taught,
but also to make him realise those things of which understand- ing was sought. As an illustration, we might take the case of the soul. The Guru not only explained the difficult passages or points relating to the soul, but also made the disciple leave the body or bodies and realise himself as the soul. As we cannot get such Gurus in the outer world nowadays, the only thing left to do instead is to secure the publication of simple treatises on matters of Vedanta and Yoga for the benefit of the public. I hope, I shall before long be able to make a start in this direction.
In studying the Upanishads on Vedanta and Yoga, we find certain peculiarities which throw a light on their greatness. Both of them lay stress upon certain centres in the human body for development. The 12 major Upanishads as well as the Vedanta Upanishads herein published deal with the heart and the heart alone; while the Yoga Upanishads treat of many centres including the heart. For the purpose of simplification,
‘all the centres may be divided under the main headings of head, heart and the portion of the body from the navel downwards,
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But why? The key which will unlock these secrets seems to be this. All religions postulate that the real man is the soul, and that the soul has to reach God. Christianity states that God created the soul in His own image and that the soul has to rise to the full stature of God in order to reach Him. Hindiism says that Jivatma (the human soul) is an Ams‘ or portion of Paramatma, or God, which is to eventually unfold the powers of God, and compares it with a ray of the sun of God, or a spark out of the fire of God. In all religions, there is an un- animity of opinion that the soul is a likeness of God, having God’s powers in latency to be unfolded hereafter. Let us there- fore first understand the attributes of God. He is said to have omnipresence, omniscience and omnipotence. Hindiism tran- slates these ideas into Sat, Chit and Ananda. They are eterna& existence, infinite knowledge, and unlimited power. The foul identifying itself with the body thinks it lives for the life-term ‘of the body only; cooped up by the brain, it imagines, it has only the knowledge circumscribed by the brain; carried away by the pleasures of the senses, it whirls about in the midst of them as if they constituted the Real Bliss. But when it wakes up from the dream of the lower things of the body and glances upwards to the higher world of Spirit, it discovers its delusions and finds itself to be of the same nature as the God above, who is eternal, all-knowing and all-powerful. And this discovery has to be made by each soul in the human body, in which it is functioning, through the three main centres of head, heart and navel. Through the heart, it cuts the heart-knot and realises its all- pervading character when it realises its eternity of existence ; through the brain, it rises beyond it through its highest seat, viz., Sahasrara which corresponds to the pineal gland in the physical body, and obtains its omniscience ; through the navel, according to the Upanishads—it obtains a mastery over that mysterious force called Kundalini which is located therein, and which confers upon it an unlimited power—that force being mastered only when a man arises above Kama or passion. Psychologists tell us that desires when conquered lead to the~ development of will. When will is developed to a great degree,
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naturally great power, or omnipotence, ensues: our statement is that Kundalini when conquered leads to unlimited powers and perfections, or Siddhis like Anima, etc., and that Kundalini can only be conquered through rising above the desires of the senses.
From the foregoing it is clear, that the Vedanta Upani- shads are intended only for those devotees of God that want to have a development of the heart mainly, and not of the brain and the navel, and that the Yogic Upanishads are intended for those that want to have anall-round development of the soul in its three aspects. Here I may remark that Sri Sankaracharya and other commentators commented upon the 12 Upanishads only, since other Upanishads treating of Kundalini, etc., are of an occult character and not meant for all, but only for the select fea who are fit for private initiation. If they had proceeded to comment upon the minor Upanishads also, they would have had to disclose certain secrets which confer powers and which are not meant, therefore, for all. It would be nothing but fatal to
_the community, were the secrets leading to the acquisition of
such powers imparted indiscriminately to all. In the case of dynamite, the criminal using it may be traced, since it is of a physical nature, but in the case of the use of the higher powers, they are set in motion through the will, and can never be traced through ordinary means. Therefore in the Upanishad called Yoga-Kundalini, the final truths that lead to the realisation of
~ the higher powers are said to be imparted by the Guru alone to
the disciple who has proved himself worthy after a series of births and trials.
In order to expound the Upanishads, especially those that bear upon Yoga, some one who is a specialist in Yora—better still, if he is an Adept—should undertake the task of editing and translating them. The passages in Yoga Upanishads are very mystic sometimes; sometimes there is no nominative or verb, and we have to fill up the ellipses as best as we can.
One more remark may be made with reference to the Upanishads. Hach Upanishad issaid to belong to one of the Vedas.
Hiven if we take the 12 Upanishads edited by Max Muller and
others, we find some of them are to be found in the existing
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Vedas and others not. Why is this? In my opinion this but corroborates the statement made by the Vishnu-Purana about the Vedas. It says that at the end of each Dwapara Yuga, a Veda-Vyasa, or compiler of the Vedas, incarnates as an Avatara of Vishnu—a minor one—to compile the Vedas. In the Yugas preceding the Kali Yuga we are in, the Vedas were “one” alone though voluminous. Just before this Kali Yuga began, Krshna-Dwaipayana Veda-Vyasa incarnated, and, after with- drawing the Vedas that were not fit for this Yuga and the short-lived people therein, made with the aid of his disciples a division of the remaining portions into four. Hence perhaps we are unable to trace the Vedas of which some of the extant Upanishads form part.
; ¢ Apyar, March 1914. 1९. NarayANASwaMy
MUKTIKOPANISHAD 0 SUKLA-YAJURVEDA Apuyiya I
sails with devotion and obedience Sri-Rama—the Lord Hari, at the end of His Samadhi, who being Himself changeless is the witness of the thousands of changes of Buddhi, and who ever rests in Swartpa-Dhyana (the meditation on Reality) while seated under the bejewelled dome of the palace in the lovely city of Ayodhya, in the midst of Sita, Bharata and Sou- mitri (Lakshmana) Satrughna and others, eulogised day and night by Sanaka and other hosts of Munis, as well as by Va- sishtha, Suka, and other devotees of Vishnu—Haniman, after praising them, asked: “O Rama, Thou art Paramatma of the nature of Sachchidananda. O foremost of the family of Raghu, I make prostrations to Thee again and again. O Rama, I wish to know for the sake of emancipation, Thy nature as it really is. O Rama, be Thou gracious enough to tell me that by which I shall be easily released from the bondage of mundane exis- tence and by which I shall attain salvation.”
(Sri-Rama replied:) “O mighty-armed one, well asked: hearken then to the truth uttered by Me. I am well established in Vedanta (or the end of Vedas or knowledge). Have thou recourse to Vedanta well.”
(Haniman again asked:) “ O foremost of Raghus, what are
Vedantas? where do they abide? Pray enlighten me.” (Sri- Rama replied :) « 0 Haniman, listen to Me. I shall truly describe
2 THIRTY MINOR UPANISHADS
to you the nature of Vedanta. Through the expiratory breath of Myself—Vishnu, the Vedas were generated as many. Like the oil in the sesamum seeds, Vedanta is well established (or latent) in the Vedas.” eae
(Haniman asked again:) “O Rama, how many are the Vedas and their branches? O Raghava, what are the Upanishads ? Please, through Thy grace, tell me truly.”
(Sri-Rama said:) “Through the divisions of Rgveda and others, the Vedas are said to be fourinnumber. ‘Their branches are many. So also the Upanishads. In Rgveda, there are branches, 21 in number. O son of Vayu, there are 109 branches in Yajurveda. O conqueror of enemies, there are 1,000 branches in Samaveda. O best of Monkeys, there are 50 branches in Atharva- naveda. In each branch, there is one Upanishad. Whoever w¥a devotion to Me studies even one of the Rks (hymns) in these, attains the state of absorption, rare for the Munis to attain.”
(Hantman asked :) “O Rama, some excellent Munis have said there is one kind of salvation only, while others [stated that salvation is attained] through the uttering of Thy name or the initiation into Taraka (Om) at Kasi (Benares) ; others through Sankhya-Yoga, others through the Yoga of Devotion; other Maharshis through the meditation upon the meaning of Maha-
vakyas (the sacred sentences of the Vedas). Salvation is ` `
stated to be of four kinds through the divisions of Salokya and others.” ^ । (Sri-Rama replied :} “There is only one true emancipation. O Kapi (Monkey), even a person addicted to evil practices attains the salvation of Salokya (My world) through the uttering of My name, but not of other worlds. Should one die in Brahma-nala (the lotus-stalk—also street) in Kasi,’ he attains My Taraka (Mantra). Such a person attains salvation without any rebirth ; wherever he may die in Kasi, Mahes'wara initiates him by whispering My Taraka (Mantra) into his right ear. Such person, freed from all sins, attains My Swaraipa (Form). It is this that is termed Salokya-Saripya salvation. The twice-born who is of virtuous conduct and who, without diverting his.
1 There is 8 street in Kasi called Brahma-nala.
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MUKTIKOPANISHAD OF S'UKLA-YAJURVEDA 3
intelligence on any other, meditates upon Me, the All-Atma, attains Samipya (nearness) to Me.
[४18 this that is termed Salokya-Saripya-Samipya salva- tion. ‘The twice-born who according to the path opened by the teacher, meditates upon My immutable Reality attains Sayujya (absorption) into Me, like the caterpillar into the wasp. This is the Sayujya salvation which is productive of Brahmic bliss and auspicious. Thus these kinds of salvation arise through the Upasana (worship) of Me.
“The only means by which the final emancipation is at- tained is through Mandtkya-Upanishad alone, which is enough for the salvation of all aspirants. If Jfiana is not attained thereby, study the 10 Upanishads ; thou shalt soon attain Jana, oN | then My Seat. O son of Afijana, if thy Jiiana is not made firm, practise (study) well the 32 Upanishads. Thou shalt get release. If thou longest after Videhamukti (or disembodied salvation), study the 108 Upanishads. I will truly state in order the (names of the) Upanishads with their Santi (purificatory Mantras). Hearken to them. (They are:) Iva, Kena, Katha, Pras‘na, Munda, Mandikya, Tittiri, Aitareya, Chhandogya, Brhadaranya- ka, Brahma, Kaivalya, Jabala, Swetas'watara, Hamsa, Aruni, Garbha, Narayana, (Parama)-Hamsa, (Amrta)-Bindu, (Amrta)-
Nada, (Atharva)-Sira, (Atharva)-Sikha, Maitrayani, Kaushitaki,
(Brhat)-Jabaila, (Narasihma)-Tapani, Kalagnirudra, Maitreyi, Subala, Kshurika, Mantrika, Sarvasaira, Niralamba, (Suka)- Rahasya, Vajrastichika, Tejo-(Bindu), Nada-(Bindu), Dhyana- (Bindu), (Brahma)-Vidya, Yoga-Tattwa, Atmabodhaka, Parivrat (Narada-Parivrajaka), (Tri)-Sikhi, Sita, (Yoga)-Chida-(Mani) Nirvana, Mandala-(Brahmana), Dakshind-(Mirti), Sarabha, Skanda, (Tripadvibhiti)-Maha-Narayana, Adwaya-(Taraka), (Rama)-Rahasya, (Raima)-Tapani, Vasudeva, Mudgala, Sandilya, Paingala, Bhikshu, Mahat-Sariraka, (Yoga)-Sikha, Turiyatita, Sannyasa, (Paramahamsa)-Parivrajaka, Akshamalika, Avyakta, Ekakshara, (Anna)-Parna, Strya, Akshi, Adhyatma, Kundika, Savitr, Atma, Pas'upata, Parabrahma, Avadhita, Tripuratapani, Devi, Tripura, Kara, Bhavana, (Rudra)-Hrdaya, (Yoga)-Kundalini, Bhasma-(Jabala) ,Rudraksha, Ganapati, Darsana, Tarasara,
4 THIRTY MINOR UPANISHADS
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Mahavakya, Pafichabrahma, (Prana)-Agnihotra, Gopala-Tapani, Krshna, Yajfiavalkya, Varaha, Satyayani, Hayagriva, Datta- treya, Garuda, Kali-(Santarana), Jabala, Soubhagya, Saraswati- rahasya, Bahvricha, and Muktika. These 108 (Upanishads) are able to do away with the three Bhavanas [of doubt, vain thought, and false thought], conferring Jfiana and Vairagya, and destroy- ing the three Vasanas [of book-lore, world and body].
“The twice-born—after learning the 108 Upanishads, to- gether with the Santi as prescribed both before and after from the mouth of a Guru well versed in the observances of Vedic knowledge and study—become Jivanmuktas till the destruction of their Prarabdha; in course of time as Prarabdha is destroyed, they attain My disembodied salvation. There is no doubt of it. O son of Vayu, these 108 Upanishads, which are the का of all the Upanishads, and are capable of destroying 21181708 through their mere study, have been imparted by Me to you as a disciple. This science of the 108 Upanishads taught by Me, is an occult one, and will free persons from bondage, whether they read them with or without knowledge. To gratify the desire of a supplicant, a kingdom may be given or wealth, but never shall the 108 Upanishads be imparted to an atheist, an ungrateful person, one intent on vicious actions, one having no devotion towards Me, or one who loses his path in the cave of books. On no account shall they be given to one devoid of devotion. O Maruti, it is only after a thorough examination that they should be imparted to a disciple doing service (to a Guru), to a well- disposed son, or to one devoted to Me, following good obser- vances, belonging to a good family, and being of good intelligence. Whoever studies or hears the 108 Upanishads attains Me. There is no doubt of this. This is stated in the Rk (verse) thus—Vidya (Saraswati) went to a Brahmana (and ad- dressed him) thus: ‘Protect me. I shall be thy treasure. Do not confide me to the envious, to one not treading the right path, or to the rogue. Then I shall be potent.’ Impart this Atmanishtha-Vidya relating to Vishnu to one after well ex- amining him, who had studied much, is alert, intelligent, obser-. vant of the vow of celibacy, and serving [the Guru].”
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MUKTIKOPANISHAD OF S‘UKLA-YAJURVEDA . 5
Then Haniman asked Sri-Ramachandra to relate the Santi of each Upanishad according to the divisions of Rgveda and others to which they belong. To which Sri-Rama replied : “ Aitareya, Kaushitaki, Nada-(Bindu), Atma-Bodha, Nirvaya, Mudgala, Akshamalika, Tripura, Seubhagya and Bahvricha— these 10 Upanishads are of Reveda and have the Santi beginning with ‘ Vaime-Manasi, etc’. Iva, Brhadaranyaka, Jabala, Hamsa, (Parama)-Hamsa, Subala, Mantrika, Niralamba, Trisikhi-Brah- mana, Mandala-Brahmana, Adwaya-Taraka, Paingala, Bhikshu, Turiyatita, Adhyatma, Tarasara, Yajifiavalkya, Satyayani, and Muktika—these 19 Upanishads are of Sukla Yajurveda and have the Santi beginning with ‘ Pirgamada, etc’.
“ Katha, Tittiri, Brahma, Kaivalya, Swetaswatara, Garbha, I ~~ (Amrta)-Bindu, (Amrta)-Nada, Kalagnirudra, Kshu- rika, Sarvasara, Sukarahasya, Tejo-(Bindu), Dhyana-(Bindu), (Brahma)-Vidya, Yoga-Tattwa, Dakshina-(Mirti), Skanda, Sari- raka, (Yoga)-Sikha, Ekakshara, Akshi, Avadhita, Kara, (Rudra)- Hrdaya, (Yoga)-Kundalini, Pafichabrahma, (Prana)-Agnihotra, Varaha, Kali-(Santarana), and Saraswatirahasya,—these 32 Upa- nishads are of Krshna Yajurveda and have the Santi beginning with ‘ Sahanavavatu, etc’.
“Kena, Chhandogya, Aruni, Maitrayani, Maitreyi, Vajra- suchika, (Yoga)-Chida-(Mani), Vasudeva, Mahat-Sannyasa, Avyakta, Kundika, Savitri, Rudraksha, Jabala, Darsana, and Jabalii—these 16 Upanishads are of Samaveda and have the Santi beginning with ‘ Apyayantu, etc’.
“ Prasna, Mundaka, Mandikya, (Atharva)-Sira, (Atharva)- Sikha, (Brhat)-Jabala, (Nrsihma)-Tapani, (Narada-Parivrajaka), Sita, Sarabha, Maha-Narayana, (Rama)-Rahasya, (Rama)-Tapani, Sandilya, (Paramahamsa)-Parivrajaka, (Anna)-Parna, Surya, Atma, Pasupata, Parabrahma, Tripuratapani, Devi, Bhavana, Bhasma-(Jabala), Ganapati, Mahavakya, Gopala-Tapani, Krshna, Hayagriva, Dattatreya, and Garuda,—these 31 Upanishads of Atharvana-Veda have the Santi commencing with ‘ Bhadram- Karnebhih, etc’.
. “Persons desirous of emancipation and having developed the four means of salvation should, with presents in their hands,
6: THIRTY MINOR UPANISHADS
approach a Guru full of faith, of good family, proficient in Vedas, scripture-loving, of good qualities, straightforward, intent upon the welfare of all beings, and an ocean of com- passion; and after studying under him, according to the rules, the 108 Upanishads, he should ever be going through the process of studying, thinking and reflecting upon them. With the cessation of the three bodies through the destruction of Prarabdha, they attain the state of Plenum without any Upadhis like the ether in the pot (after the pot is broken). This is the embodied salvation, this is the final emancipation. ‘Therefore even those in Brahmaloka through the studying of Vedanta from the mouth of Brahma attain with Him the final emancipa- ˆ tion. Hence to all these is stated the final emancipation through the Jfiana path, and not through Karma, Sankhya-Yoga, yd other Upasanas. Thus is the Upanishad. ”
ADHYAYA II
Again Maruti (Haniman) addressed Sri-Ramachandra thus : ८८ What is Jivanmukti? what is Videhamukti ? what is the autho- rity therein? what about its perfection? what is the object of such a perfection ?”
(Sri-Rama replied:) ‘The Dharma of a man’s Chitta that has the characteristics of agency and enjoyment is fraught with pains and hence tends towards bondage. ‘The control of it (the Chitta) is Jivanmukti. Videhamukti follows when through the extinction of Prarabdha, the removal of the vehicles| of the bodies | takes place like the ether in the pot [after the pot is broken]. The authority on the points of Jivanmukti and Videhamukti is the 108 Upanishads. Its object [of perfection] is the attaining of eternal bliss through the removal of the pains of agency, etc. This has to be achieved through human efforts. Like progeny obtained through the Putrakaémeshti sacrifice, wealth in trade, or heaven through the Jyotishtoma sacrifice, so Jivanmukti is gained through Samadhi arising through Vedantic study, and accomplished through human efforts. It has to be won through the extinction of all Vasanas. Regarding it, there are verses
3
MUKTIKOPANISHAD OF SUKLA-YAJURVEDA +. ae
thus: ‘The efforts of man are stated to be of two kinds, those that transcend scriptures and those that are according to scrip- tures. Those that transcend scriptures tend to harm while those that are according to scriptures tend to Reality.’ To men, true Jiana does not arise through the Vasanas of the world, scripture and body. Vasana is divided into two, the pure and the impure. If thou art led by the pure Vasanas, thou shalt thereby soon reach by degrees My Seat. But should the old impure ४ 2881188 land thee in danger, they should be overcome through efforts. This river of Vasands towards ob- jects, which flows in the pure and impure paths, should be diverted to the pure path through human efforts. The impure ones have to be transmuted into the pure. That which is divert- aT from the impure turns towards the pure. So also the reverse. This child, Chitta has to be fondled through human efforts. O killer of enemies, it is only when through means of practice both Vasanas quite abandon thee, that thou wilt be able to realise the effects of [such] practice. Hven in the case of doubt, the pure Vasanas alone should be practised.
“QO son of Vayu, there is nothing wrong in the increase of the pure Vasanas. ‘The extinction of Vasanas, Vijfiana and the destruction of Manas [as these three] when practised together for a long time are regarded, O great and intelligent one, as fruitful. So long as these are not equally practised again and again, so long the [Supreme] Seat is not attained, even after the lapse of hundreds of years. Even should one of these [three] be practised for a long time, it will not yield its fruit like a Mantra imperfectly done. Through the practice of these for a long time, the firm knots of the heart are cut, without doubt, like the breaking of the threads in a lotus-stalk rent in twain. The illusory Samsaric Vasana that has arisen through the practice of [many] hundreds of lives never perishes except through the practice of Yoga for a long time. Therefore, O Somya [disciple], after having put away to a distance the desire of enjoyment through discriminative human effort, resort to these three alone. The wise know that a mind associated with Vasana tends to bondage, while a mind well freed from
’
8 THIRTY MINOR UPANISHADS
Vasana is said to be an emancipated one. O Maha-kapi [ great Monkey] practise the state of a mind devoid of Vasana. Vasana perishes through well-conducted deliberation and truth. Through the absorption of ४ 28888, Manas attains quiescence like a lamp [without oil]..He whose mind, devoid of destruction, is [centred] on Me as of the nature of Chinmatra [consciousness alone], abandoning the Vasanas, is no other than Myself of the nature of Sachchidananda. Whether Samadhi and Karma are performed or not, one who has a supreme Chitta with a heart devoid of all desires is an emancipated person. He whose mind is freed from Vasanas is not subject to the fruits arising from the performance or non-performance of actions, or Samadhi or Jfiana. Except through the entire giving up of Vasanas and through Mouna [the observance of silence towards objects | 4 she Supreme Seat is not attained. Though devoid of Vasanas, the eye and other organs are involuntarily prompted to their (respective) external objects through habit. Just as the eye without any desire sees without any effort the objects that fall on it, so also the undaunted man of intelligence enters into the affairs [of the world] without any desire. O Maruti, the Munis know that as Vasana which is manifested through the conscious- , ness of objects, which is of the nature of the object itself, and which is the cause of the origination and absorption of Chitta. This excessively fluctuating Chitta is the cause of birth, dotage and death, due to the identification of itself with objects practis- ed firmly [for a long time]. Like the analogy of the seed and the tree, the vibration of Prana arises through Vasana and (vice versa) the Vasana& through the former—these forming the seed of Chitta. To the tree of Chitta, there are two seeds : the vibration of Prana and Vasana. Should either of them perish, both perish soon. Through the actions of the world being done without attachment, through the abandoning of the [thought of the] reality of the universe and the conviction of the destructi- bility of the body, Vasana does not arise. Through the com- plete giving up of Vasana, Chitta becomes not-Chitta. When the mind does not think at all, being completely devoid of Vasana, then dawns the state of mindlessness which confers the
c
MUKTIKOPANISHAD OF S'UKLA~YAJURVEDA 9
great peace. So long as youare without a mind of [true] dis- crimination and are not a knower of the Supreme Seat, so long should you follow whatever has been decided by the teacher and the authorities of the sacred books. When your sins are burnt up and you are a knower of the Reality without any anxiety, then all the good Vasanas even should be given up.
“The destruction of Chitta is of two kinds, that with form and that without form. [The destruction of] that with form is ofthe Jivanmukta; (the destruction of), that without form being of the Videhamukta. O son of Vayu, hearken to [the means of] the destruction of Chitta. That is said to be the destruction of Chitta when it, associated with all the attributes of Maitri (friendship) and others, becomes quiescent [without any re on, “Segura There is no doubt of it. Then the Manas of a Jivanmukta is free from fresh rebirth; to him, there is the destruction of Manas with form. But to the Videhamukta, there is the destruction of Manas without form. It is Manas that is the root of the tree of Samsara with its thousands of shoots, branches, tender leaves and fruits. I think it to be Sankalpa alone. In order that the tree of Samsara may wither soon, dry up its root through the quiescence of Sankalpa. There is only one means to control one’s mind. That is to destroy the mind as soon as it rises. That is the (great) dawn. In the case of the wise, the mind is destroyed: but in the case of the ignorant, it is indeed a fetter. So long as the mind is not destroyed through the firm practice of the One Reality, so long as Vasanas are prancing about in the heart like Vetala (goblin) in the night-time. The ४ 88888 of enjoyment of one who has destroy- ed the egoism of Chitta and controlled the organs, the enemies, decay like lotuses in mid-winter. Pressing one hand against the other, setting teeth against teeth, and forcing one limb against the other, he should first conquer his mind.
“Tt is not possible on the part of the one-thoughted to control the mind by sitting up again and again except through the approved means. As a vicious rutting elephant is not sub- ject to control except through the goad, so in the matter of the
control of the mind, the effective means are the attainment of 2
’
10 THIRTY MINOR UPANISHADS
spiritual knowledge, association with the wise, the entire abdi- cation of all Vasanas and the control of pranas. While such are the [prescribed] means, should: persons try to control the mind through violence, they are like those that search in darkness, having thrown aside the light (in their hands). Those who endeavour to control the mind through force are but trying to bind a mad elephant with the filaments of a lotus-stalk
To the tree of the mind having the ever-growing branches of modifications, there are two seeds. One iS the fluctuation of Prana, and the other is the firmness of Vasana. The [One] All-pervading Consciousness is agitated by the fluctuation of Prana. The means of Dhyana by which [the one] Jfiana is attained through the one-pointedness of the mind is now im- parted to you. After duly resolving back the things orgi- nated [in the universe] with all their changes, meditate upon that which remains—([viz.], Chinmatra (the consciousness alone), which is also Chidananda (conscious-bliss). The wise say that the interval experienced by Yogins after the inspiration and before the (next) expiration is [the internal] Kumbhaka (ces- sation of breath); while the interval of complete equilibrium after expiration and before the next inspiration is the external _ Kumbhaka. Through the force of the practice of Dhyana, the current of the modification of Manas devoid of Self that is of Brahmic nature is said to be Samprajfiata Samadhi, while the mind with the utter quiescence of modifications that confers ` upon one supreme bliss is said to be Asamprajfiata-Samadhi that is dear unto Yogins. This [state] that is devoid of light, Manas and Buddhi, and that is of the nature of Chit (conscious- ness merely) 18 styled by the Munis Atadvyavrtti Samadhi (a Samadhi that does not care or require the aid of another). ' It is Plenum above, below and in the middle, and is of the nature of Siva (auspiciousness). This noumenal (or occult) Samadhi is itself Vidhi-Mukha (sanctioned by books or Brahma),
“The clinging to objects without previous or subsequent deliberation through intense thought [or longing] is stated to be Vasana. O chief of Monkeys, whatever is meditated upon _ by 9 person with ardent impetuosity without any other Vasana
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MUKTIKOPANISHAD OF S'UKLA-YAJURVEDA 11
—that he soon becomes. <A person that 18 entirely subject to Vasani becomes of the nature of that. When he regards this [universe] as Sat [the Reality], then he is subject to delusion. Because of the many strong ४ 2881128, he does not abandon the nature of the universe. This person of wrong vision sees everything under infatuation like one deluded. Vasanas are of two kinds—the pure and the impure. The impure ones are the cause of rebirth, while the pure are the destroyers of it. The impure are said by the wise to be of the nature of intense Ajfiana, associated with the great Ahankara and generative of rebirth. Of what avail 18 the chewing again and again of the many SAstric stories to one that has abandoned the seed of re- birth, having turned it into a burnt one? O Maruti, thou shouldst with effort seek the effulgence within. \ O tiger of Monkeys, whoever, after having abandoned the visible and the invisible, is as the One alone is not a mere knower of Brahman but is Brahman itself. One who having studied the four Vedas and the various books does not cognize the reality of Brahman is like the ladle ignorant of the taste of the dainty. Therefore what other advice of indifference can be imparted to a person that has not attained the indifference to the impure Vasana of delusion for body]? This body is very impure while the one [Atma] that dwells in it is very pure. When the differences be- tween the two are [thus] known, what then may be ordained as the purification? ‘The bondage of Vasana is the [real] bondage, while the destruction of Vasana is salvation. After wholly abandoning the Vasanas, give up even the desire for salvation. After first giving up the Vasana of objects dependent upon the Vasana of the mind, attract unto thyself the pure # 2881188 associat- ed with Maitri [friendship] and others. Though engaged in the world with these pure Vasanas, give up them too and retire with- in the quiescent desires and become of the form of the longing after Chit alone. Then, O Maruti! giving up that also associat- ed as it 18 with Manas and Buddhi, mayst thou now left alone become firm in Me in Samadhi. O son of Vayu! always worship My Reality that is destructive of pains, without sound, touch, form, decay, taste, destruction or smell, and without name and
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12 THIRTY MINOR UPANISHADS
Gotra [clan]. I am that non-dual One (Brahman) that is of the nature of the visible (Jana), like unto the Akas, supreme, always shining, without birth, non-dual, without destruction, without attachment and pervading all. T am the All, and of the nature of salvation. One should ever meditate upon Me thus: ‘I am of the form of the visible [Jfiana], the pure, of changeless nature and have really no objects in Me. I am the ever-full Brahman, transverse and across, up and down.’ Also meditate upon Me thus: ‘I am birthless, deathless, age- less, immortal, self-shining, all-pervading, destructionless, cause- less, pure beyond the effect (of the universe) and ever content.’ When one’s body becomes a prey to time, he gives up the state of Jivanmukti, as the wind attains the motionless state.
“The following is said in the Rg [-Veda] also: Like jhe eye which is spread in the Akas (seeing all things without any obstacle), so the wise ever see the Supreme Seat of Vishnu. The Brahmanas that have ever the Divine vision praise in diverse ways and illumine the Supreme Seat of Vishnu.”
Om-Tat-Sat 1s THE UPANISHAD.
SARVASARA-UPANISHAD'* OF
KRSHNA-YAJURVEDA
[In the text, all the questions are given first and then the answers follow. But the following arrangement is adopted to facilitate reference. |
: 1. What is Bandha (bondage).
Atma [the Self] falsely superimposing the body and others which are not-Self upon Himself, and identifying Himself with them—this identification forms the bondage of the Self.
2. What 18 Moksha [emancipation] ?
The freedom from that [identification] is Moksha.
3. What 18 Avidya (Nescience) ?
That which causes this identification—that indeed is Avidya.
4. What is Vidya (knowledge) ?
That which removes this identification is Vidya. «
5. What are (meant by) the states of Jagrat [the wak- ing], Swapna [the dreaming], Sushupti [the dreamless sleeping] and Turiya [the fourth | ?
Jagrat is that [state] during which Atma enjoys the gross objects of senses as sound, etc., through the 14 organs? as Manas, etc., having the sun and the rest as their presiding deities.
Swapna is that [state] during which Atma experiences, through the 14 organs associated with the Vasanas [affinities],
1 This Upanishad and the next form a glossary of some of the terms of Vedanta. ‘ Sarva-Sara’ is the all-essence or quintessence. 2 They are the 5 organs of sense, the 5 organs of action and the 4 of Antah-
karana (the internal organ), viz., Manas, Buddhi, Chitta and Ahankara. Each is animated by a Devata or intelligential principle.
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14 THIRTY MINOR UPANISHADS
of the waking condition, sound and other objects which are of the form of the Vasanads created for the time being, even in the absence of [the gross] sound and the others. Atma experiences Sushupti when it does not experience sound and other objects of sense from the cessation of the functions of the 14 organs, there being no special enjoying consciousness on account of the absence of these organs.
Turiya is that state during which Atma is a witness to the existence of the above-mentioned three states, though it is in it- self without (their) existence and non-existence and during which it is one uninterrupted Chaitanya (consciousness) alone. And that Chaitanya is that which is connected with the three states, which is without the three states, and which is pure ।
6. What are the Annamaya, Pranamaya, Manomaya, Vijfia- namaya and Anandamaya Kosas (sheaths) ?
Annamaya sheath is the aggregate of the materials formed by food. When the ten Vayus (Vital airs), Prapas and others, flow through the Annamaya sheath, then it is called the Pra- namaya sheath. When Atma connected with the above two sheaths performs the functions of hearing, etc., through the 14 organs of Manas and others, then it is called Manomaya sheath.
When in the (Antah-karana) internal organs connected with the above three sheaths, there arise the modifications of contem- plation, meditation, etc., about the peculiarities of the sheaths, then it is called Vijfianamaya sheath.
When the self-cause Jfiana is in its Self-bliss like the banyan tree in its seed, though associated with these four sheaths caused by Ajfidna, then it is called Anandamaya sheath. Atma which is associated with the’ Upadhi [vehicle] of these sheaths is figuratively called Kosa.
7. What is meant by Karta (actor), Jiva, Pafichavarga [the five groups], Kshetrajfia (the lord of the place), Sakshi [the witness], Kitastha and Antaryamin (the latent guide) ?
Karta (the actor) is the one who possesses the body and the internal organs through their respective desires proceeding from the idea of pleasure and pain. The idea of pleasure is that modification of the mind known as love. The idea of pain is
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SARVASARA-UPANISHAD 15
that modification of the mind known as hate. The cause of pleasure and pain are sound, touch, form, taste and odour.
Jiva is that Adhyadsi [deluded one] that thinks that this body, which is obtained through the effects of good and bad Karmas, is one not so obtained.
Pafichavarga (the five groups) are (1) Manas, viz., Manas, Buddhi, Chitta and Ahankara (creating uncertainty, certitude, flitting thought and egoism), (2) Prana, १.९.) Prana, Apana, Vyana Samana and Udana, (3) Sattwa, ४. ९. Sattwa, Rajas, and Tamas. (4) the [five] elements: earth, water, fire, Vayu and Akas and (5) Dharma and its opposite Adharma.
The original Avidya which has the characteristics of the above 5 groups, which does not perish without Atma-Jfiana, which appears eternal through the presence of Atma and which is the vehicle for [the manifestation of] Atma, is the seed of the Linga [subtle] body. It is also called Hrdaya-granthi [the heart-knot].
The Chaitanya [consciousness] which is reflected and shines in it 18 Kshetrajiia.
Sakshi [the witness] is that conscious one that is aware of the appearance and disappearance [of the three states] of the knower, the knowledge and the known, who is himself without for not affected by] this appearance and disappearance, and who is self-radiant.
Kitastha is he who is found without exception in the Buddhi of all creatures from Brahma down to ants, and who is shining as Atma and dwells as witness to the Buddhi of all creatures.
Antaryamin is the Atma that shines as the ordainer, being | within all bodies like the thread [on which] beads [are strung] and serving to know the cause of the several differences of Kitastha and others associated with him.
8. Who is Pratyagatma ?
He is of the nature of truth, wisdom, eternity and bliss, He has no vehicles of body. He is abstract wisdom itself, like a mass of pure gold that is devoid of the changes of bracelet, crown, etc. He is of the nature of mere consciousness. He is that which shines as Chaitanya and Brahman. When He is
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16 THIRTY MINOR UPANISHADS
subject to the vehicle of Avidya and is the meaning of the word “«Twam” (‘Thou’ in “Tattwamasi”), then He 18 Pratyagatma
9, Who is Paramatma ?
It is He who is associated with truth, wisdom, eternity, bliss, omniscience, etc., who is subject to the vehicle of Maya and who is the meaning of the word “ Tat” (or ‘That’ in ८८ Tattwamasi ”).
10. What is Brahman ?
Brahman is that which is free from all vehicles, which is the Absolute Consciousness devoid of particularities, which is Sat (Be-ness), which is without a second, which is bliss and which is Maya-less. It is different from characteristics of that expressed by the word “Twam” (Thou) subject to Upadhis (vehicles), or the characteristics of ‘That’ expressed by the word “Tat” subject to Upadhis. It is itself differenceless and is seen as the Seat of everything. It is the pure, the noumenal, the true and the indestructible.
And what is Satya (the true) ?
It is the Sat (Be-ness) which is the aim pointed out by the Vedas. It 18 that which cannot be said to be Asat (not-Be-ness). It is that which is not affected by the three periods of time. It is that which continues to exist during the three periods of time. Itis that which is. It is one without a second. It has not the differences of similarity or dissimilarity ; or it is that which is the source of all ideas. It is that which does not perish even though space, time, matter, cause, etc., perish.
And what 18 Jiana (wisdom) ?
It is self-light. It is that which illuminates all. It is that Absolute Consciousness which is without any obscuration. It is that Consciousness which has no beginning or end, which is perpetual and which is the witness to all modifications and their opposites.
And what is Ananta (the eternal) ?
It is that which is without origin and destruction. It is that which is not subject to the six changes (viz., birth, growth, manhood, decay, oldage and death). Itis free from all Upadhis. It is that Consciousness which, being all full and without
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SARVASARA-UPANISHAD 17
destruction, permeates the created universe composed of Avyakta and others, like the earth in the modifications of clay, the gold ‘in the mpdifications of gold, and thread in the modifications of ‘thread.
And what is Ananda (bliss) ? |
It is the seat of all sentient beings, like the ocean of the water, is eternal, pure, partless and non-dual, and is the sole essence of Chidananda (consciousness-bliss).
11. Of how many kinds are substances ?
There are three kinds, Sat (Be-ness), Asat (not-Be-ness) and 158 (Illusion).
Sat alone is Brahman. Asat is that which is not. Mithya is the illusory ascription to Brahman of the universe that is not.
What is fit to be known is Brahman, the Atma alone.
Brahma-Jfiana is the rooting out of all—bodies and such like—that are not Self, and the merging in Brahman, the Sat. The universe of Akay and others including Jiva is not-Atma.
12. What is Maya?
The root of this not-Atma is Maya. She appears in Brahman like clouds, etc., in the sky. She has no beginning but has an end. She is subject to proof and not-proof. She neither 18 ; nor is not ; nor is she a combination of both (Sat and Asat). Her seat is indescribable. She has the varieties of differences as extolled by the wise. It is she that truly is not. Her nature is Ajfiana. She appears as Mulaprakrti, Guna- Samya (astate where the three Gunas are found in equilibrium),* Avidya (Nescience) and other forms, transforming herself into the form of the universe. Thus does a knower of Brahman cognize her.
1 This refers to that slumbering or latent state of the universe—called also Maha-Sushupti when the Gunas are in equilibrium; on re-awakening into activity when the Gunas are disturbed, Mulaprakrti is called by the different. names of Maya, Avidya, Tamas, etc
38
NIRALAMBA’*-UPANISHAD OF SUKLA-YAJURVEDA
Harin-Om. I shall relate in the form of a catechism whatever - should be known for the removal of all miseries that befall these ignorant creatures [men].
What is Brahman? Who is Iywara? Who 18 Jiva? What is Prakrti? Who is Paramatma? Whois Brahma? Who is Vishnu? Who is Rudra? Who is Indra? Whois Yama? Who 18 Sirya? Who is Chandra? Who are Devas? Who are Rak- shasas? Who are 18861128 ? Who are Manushyas? Who are Women? Who are Pasus, etc.? What is Sthavara? Who are Brahmans and others? What is Jati (caste) ? What is Karma? What 18 Akarma? What is Jfiina? What 18 Ajfiiana? What is Sukha? What is Duhkha? What is Swarga? What 18 Naraka? What is Bandha? What is Moksha? Who 18 Upasya? Who is Vidwian? Who is Madha? What is Asura? What is Tapas? What is Paramapada? What is Grahya? What is Agrahya? Who 18 Sannyasi? Thus are the questions,
1. What is Brahman ?
It is the Chaitanya that appears, through the aspects of Karma and वृ 78118, as this vast mundane egg composed of Mahat, Ahankara and the five elements, earth, water, fire, Vayu and Akas’—that is secondless—that is devoid of all Upadhis [vehicles], that is full of all Saktis [potencies], that is without beginning and end, that is described as pure, beneficial, peaceful, and Guna-less and that is indescribable.
1 Lit.—without support.
NIRALAMBA-UPANISHAD 19
2. Who is, Iywara? and what are His characteristics ? Bramhan itself, having through His Sakti called Prakrti (mat- ter) created the worlds and being latent in them, becomes the ruler of Buddhi and Indriyas (organs of sense and action) as well as Brahma (the creator) and others, Hence he is named Is’wara.
3. Who is Jiva?
Iywara Himself, subject to the false superimposition upon Himself {of the idea] “I am the gross” through the [assump- tion of the] names and forms of Brahma, Vishnu, Rudra, Indra, and others is Jiva. Though one, he appears as many Jivas, through the force of the different Karmas originating the bodies. ;
4, What is Prakrti (matter) ?
It is nothing else but the Sakti [potency] of Brahman which is of the nature of Buddhi that is able to produce the many motley worlds by virtue of the mere presence of Brahman.
5. What is Paramatma? The supreme Atma or soul.
It is Brahman alone that is Paramatma as it (the former) is far superior to bodies and others. |
6. Who is Brahma [the creator] ? >
7. Who is Vishnu [the preserver |?
8. Whois Rudra [the destroyer] ?
9. Who is Indra?
10. Who is Yama [the angel of
death | ?
11. Who 18 Sirya [the Sun] ?
12. Who is Chandra [the Moon] ?
13. Who are Devas [the Angels] ? |
14. Who are Asuras [the Demons]? 6 ai nee
15. Who are Pisachas [the evil | © etc. the fixed ones, Brahmans and
That Brahman 18 Brahma, Vishnu, Rudra and Indra, Yama, Sun and Moon, Devas, Asuras, Pis‘d-
spirits] ? 16. Who are Manushyas [the men]? others. Here there 18 17. Who are Women? no manyness in the 18. What are beasts, etc. ? least degree : all this 19. What are the Sthavaras [fixed | * verily Brahman. ones | ?
20. Who are Brahmans and others ? J
20 THIRTY MINOR UPANISHADS
21. What is Jati (caste) 4
It cannot refer to the skin, the blood, the flesh or the bone. There is no caste for Atma; caste is only conventional. «
22. What is Karma? :
Karma is that action alone which is performed by the organs and ascribed to Atma as “I do” (viz., agency being attributed to Atma).
28. What is Akarma [or non-Karma]?
Akarma is the performance, without any desire for the fruits, of the daily and occasional rites, sacrifices, vows, austerities, . gifts and other actions that are associated with the egoism of the actor and the enjoyer, and that are productive of bondage, rebirth, etc
24. What is Jfidna ?
It is the realisation by direct cognition of the fact that in this changing universe there is nothing but Chaitanya [the - one life] that is Consciousness, that is of the form of the seer and the seen, pervading all things, that is the same in all, and that is not subject to changes like pot, cloth, etc. This realisation is brought about by means of the subjugation of the body and the senses, the serving of a good Guru (teacher), the hearing of the exposition of Vedantic doctrines and constant meditation thereon.
25. What 18 Ajfiana ?
It is the illusory attribution, like the snake in the rope, of many Atmas (souls) through the diverse Upadhis [or vehicles] of the angels, beasts, men, the fixed ones, females, males, castes and orders of life, bondage and emancipation, etc., to Brahman that is secondless, all-permeating and of the nature of all.
26. What is Sukha (happiness) ?
It is a state of being of the nature of bliss, having cognized through experience the Reality of Sachchidananda [or that which is be-ness, consciousness and bliss].
27. What is Duhkha (pains)?
It is the mere Sankalpa [or the thinking] of the objects of mundane existence [or of not-Self according to the Bombay Hdition}.
NIRALAMBA-UPANISHAD ; 21
28. What 18 Swarga (heaven)?
It is the association with Sat [either good men or Brahman which is Sat, the true].
29. What is Naraka (hell) ?
It is the association with that which brings about this mun- dane existence which is Asat [the false].
30. What is Bandha [bondage] ?
Such Sankalpas [thoughts] as “I was born,” etc., arising from the affinities of beginningless Ajiiana form bondage.
The thought obscuration [or mental ignorance] of the mun- dane existence of “mine” in such as father, mother, brother, wife, child, house, gardens, lands, etc., forms bondage.
The thoughts of I-ness as actor, etc., are bondage.
The thought of the development in oneself of the eight Siddhis (higher psychical powers) as Anima and others’ is bondage.
The thought of propitiating the angels, men, etc., is bondage.
The thought of going through the eight means of Yoga’ practice, Yama, etc., is bondage.
The thought of performing the duties of one’s own caste and order of life is bondage.
The thought that command, fear and doubt are the attri- butes of [or pertain to] Atma is bondage.
The thought of knowing the rules of performing sacrifices, vows, austerity and gift is bondage. Even the mere thought of desire for Moksha (emancipation) is bondage. By the very act of thought, bondage is caused.
31. What is Moksha [emancipation] ?
Moksha is the (state of) the annihilation, through the discrimination of the eternal from the non-eternal, of all thoughts of bondage, like those of “ mine” in objects of pleasure and pain, lands, etc., in this transitory mundane existence.
32. Who is Upasya [or fit to be worshipped] ?
That Guru (or spiritual instructor) who enables (the disciple) to attain to Brahman, the Consciousness that is in all bodies.
> There are 18 Siddhis, 8 higher and 10 lower. 2 They are Yama, Niyama, etc.
22 THIRTY MINOR UPANISHADS
83. Who is Sishya (the disciple) ? ; ` The disciple is that Brahman alone that remains after the consciousness of the universe has been lost (in him) through Brahmic wisdom.
34. Who is Vidwan (the learned) ? |
It is he who has cognized the true form (or reality) of his own consciousness that is latent in all.
35. Who is Midha [the ignorant] ?
He who has the egoistic conception of the body, caste, orders of life, actor, enjoyer and others. |
86. What is Asura [the demoniacal] ?
It is the Tapas [austerity] practised by one inflicting trouble on the Atma within through Japa [or inaudible mutter- ing of Mantras], abstinence from food, Agnihotra [the per- formance of the worship of fire], etc., attended with cruel desire, hatred, pain, hypocrisy and the rest for the purpose of acquiring the powers of Vishnu, Brahma, Rudra, Indra and others. :
37. What is Tapas?
Tapas is the act of burning—through the fire of direct cog- nition of the knowledge that Brahman is the truth and the uni- verse, a myth—the seed of the deep-rooted desire to attain the powers of Brahma, etc.
38. What is Paramapada [the supreme abode] ?
It is the seat of the eternal and emancipated Brahman which is far superior to Pranas (the vital airs), the organs of sense and actions, the internal organs (of thought), the Gunas and others, which is of the nature of Sachchidénanda and which is the witness to all.
39. What 18 Grahya [or fit to be taken in] ?
Only that Reality of Absolute Consciousness which is not conditioned by space, time or substance.
40. What is Agrahya ?
The thought that this universe is truth—this universe which is different from one’s Self and which being subject to Maya (or illusion) forms the object of (cognition of) Buddhi and the organs.
41. Who is the Sannyasi [ascetic] ? |
NIRALAMBA-UPANISHAD 23
A Sanny4siis an ascetic who having given up all the duties of caste and orders of life, good and bad actions, etc., being freed from [theconceptions of] “1” and “ mine” and having taken his refuge in Brahman alone, roams at large practising Nirvikalpa Samadhi and being firmly convinced of “I am Brahman ” through the realisation of the meaning of such sacred (Vedic) sentences as “Thou art That” ^ All this 18 verily Brahman” and “Here there is no manyness in the least”. He only is an em- ancipated person. He only is fit to be adored. He only isa Yogin. He only isa Paramahamsa. He only is an Avadhita. He only is a Brahman. Whoever studies the Niralamba- Upanishad becomes, through the grace of Guru, pure like fire. He becomes pure like Vayu (air). He does not return. He is not born again: nay he is not born again.
Such is the Upanishad.
MAITREYA-UPANISHAD OF
SAMAVEDA
A Kine named Brhadratha, thinking this body to be impermanent and having acquired indifference (to objects), retired to the forest, leaving his eldest son to rule over (his) kingdom. With hands uplifted and eyes fixed on the sun, he performed a severe Tapas (or religious austerity). At the end of a thousand days, the Lord Sakayanya Muni, a knower of Atma, who was like fire without smoke, and who was as a scorching fire with his Tejas (spiritual lustre) approached (him) and addressed the King thus: “ Rise, rise and choose a boon.” The King prostrated before him and said: ^ 0 Lord, I am not an Atmavit (or knower of Atma). Thou art a Jattwavit, we hear. Please enlighten me about Sattva (the state of Sat or Brahman).” (To which) the Muni replied thus: ^ O thou that art born of the race of Ikshwaku: To begin with, your question is difficult (of explanation) : do not question me. Ask for any other thing you desire.” Thereupon the King touched the feet of Sakayanya and recited the (following) verse : “What is the use of these to me or any other? Oceans dry up. Mountains sink down. The positions of Dhruva (the Polar Star) and of treeschange. THarthis drowned. The Suras (angels) run away, leaving their (respective) places. (While such is the case), { am Hein reality. Therefore of what avail to me is the gratification of desires, since one who clings to the gratification of desires is found to return again and again to this 32118818, (mundane existence) ? Thou art able to extricate me (out of this Samsara). I am drowned like a frog in a dry well, Thou art my refuge.
MAITREYA-UPANISHAD 25
*“Q Lord! this body was the result of sexual intercourse. It is without wisdom; it is hell (itself). It came out through the urinary orifice. It is linked together by bones. It is coated over with flesh. It is bound by skin. It is replete with feces, urine, Vayu (air), bile, phlegm, marrow, fat, serum and many other impurities. O Lord! to mein such a foul body (as this), thou art my refuge.”
Thereupon Lord Sakayanya was pleased and addressed the King thus: “O Maharaja, Brhadratha, the flag of the Ikshwaku race, thou art an Atmajfiani. Thou art one that has done his duty. Thou art famous by the name of Marut.” At which the King asked: ^“ 0 Lord! in what way, can you describe Atma?” To which he replied thus: ^ Sound, touch, and others which seem to be Artha (wealth) are in fact Anartha (evil). The Bhit&étma (the lower Self) clinging to these, never remem- bers the Supreme Seat. Through Tapas, Sattwa (quality) is acquired ; through Sattwa, a (pure) mind is acquired; and through mind, (Parama-) Atma, (the higher Self) is reached. Through attaining Atma, one gets liberation. Just as fire without fuel is absorbed into its own womb, so Chitta (thought) through the destruction of its modifications is absorbed into its own womb (source). To a mind that has attained quiescence and truth, and which is not affected by sense-objects, the events that occur to it through the bondage of Karma are merely unreal. It is Chitta alone that is Samsara. It should be cleansed with effort. Whatever his Chitta (thinks), of that nature he becomes. This is an archaic mystery. With the purifying of Chitta, one makes both good and bad Karmas to perish. One whose mind is thus cleansed attains the indestructible Bliss (through his own Self). Just as Chitta becomes united with an object that ` comes across it, so why should not one (be released) from bondage, when one is united with Brahman. One should medi- tate in the middle of the lotus of the heart, Parames’wara (the highest Lord) who is the witness to the play of Buddhi, who is the object. of supreme love, who is beyond the reach of mind and speech, who has no beginning or end, who is Sat alone being of the nature of light only, who is beyond meditation, who can
4
26 THIRTY MINOR UPANISHADS
neither be given up nor grasped (by the mind), who is without equal or superior, who is the permanent, who is of unshaken depth, who is without light or darkness, who is all-pervading, change- less and vehicleless, and who is wisdom of the nature of Moksha (salvation). Iam He—that Paramatma who is the eternal, the pure, the liberated, of the nature of wisdom, the true, the subtle, the all-pervading, the secondless, the ocean of bliss, and one that is superior to Pratyagatma (the lower Self). There is no doubt about it. How will calamity (or bondage) approach me who am depending upon my own bliss in my heart, who have put to shame the ghost of desires, who look upon this universe as (but) a jugglery and who am not associated with anything. The ignorant with their observance of the castes and orders of life obtain their fruits according to their Karmas. Men who have given up all duties of castes, etc., rest content in the bliss of their own Self. The distinctions of caste and orders of life have divisions among them, have beginning and end, and are very painful. Therefore having given up all identification with sons and as well as body, one should dwell in that endless and most supreme Bliss.” ApuyAya II
Then Lord Maitreya went to Kailas and having reached it asked Him thus: “O Lord! please initiate me into the mysteries of the highest Tattwa.” To which Mahadeva replied: ‘The body is said to beatemple. The Jiva in it is Siva alone. Having given up all the cast-off offerings of Ajfiana, one should worship Him with So’ham (I am He). The cognition of everything as non-different from oneself is Jiiana (wisdom), Abstracting the mind from sensual objects is Dhyana (meditation). Purifying the mind of its impurities is Snana (bathing). The subjugation of the Indriyas (sensual organs) is Saucha (purification). One should drink the nectar of Brahman and beg food for maintaining the body. Having one (thought) alone, he should live in a solitary place without a second. The wise man should observe thus: then he obtains Absolution.
“This body is subject to birth and death. It is of the nature of the secretion of the father and mother. It is impure,
MAITREYA-UPANISHAD 27
_ being the seat of happiness and misery. (Therefore) bathing is prescribed for touching it. It is bound by the Dhatus (skin, blood, efc.), is liable to severe diseases, is a house of sins, is impermanent and is of changing appearance and size. (There- fore) bathing is prescribed for touching it. Foul matter is naturally oozing out always from the nine holes. It (body) contains bad odour and foul excrement. (Therefore) bathing is prescribed for touching it. It is connected (or tainted) with the child-birth impurity of the mother and is born with it. It is also tainted with death impurity. (Therefore) bathing is prescribed for touching it. (The conception of) “I and mine” is the odour arising from the besmeared dung and urine. The release from it is spoken of as the perfect purification. The ` (external) purification by means of water and earth is on account of the worldly. The destruction of the threefold affinities (of Sastras, world and body) generates the purity for cleansing Chitta. That is called the (real) purification which is done by means of the earth and water of Jfiiana (wisdom) and Vairagya (indifference to objects).
“The conception of Adwaita (non-dualism) should be taken in as the Bhiksha (alms-food) ; (but) the conception of Dwaita (dualism) should not be takenin. To a Sannyasi (ascet- ic), Bhiksha is ordained as dictated by the Sastra and the Guru. After becoming a Sannyasi, a learned man should himself abandon his native place and live at a distance, like a thief re- leased from prison. When a person gives up Ahankara (I-am- ness) the son, wealth the brother, delusion the house, and desire the wife, there is no doubt that he is an emancipated person. Delusion, the mother is dead. Wisdom, the sonis born. In this manner while two kinds of pollution have occurred, how shall we (the ascetics) observe the Sandhyas (conjunction periods)? The Chit (consciousness) of the sun is ever shining in the resplendent Akay of the heart. He neither sets nor rises ; while so, how shall we perform the Sandhyas? Ekanta (solitude) is that state of one without second as determined by the words of a Guru. Monasteries or forests are not solitudes. Hmancipation is only for those who do not doubt. ‘To those who doubt, there
28 THIRTY MINOR UPANISHADS
is no salvation even after many births. Therefore one should attain faith. (Mere) abandoning of the Karmas or of the Man- tras uttered at the initiation of a Sannyasi (ascetic), will not constitute Sannyadsa. The union of Jiva (-Atma) (the lower Self) and Parama (-Atma) (the higher Self) at the two Sandhis (morning and evening) is termed Sannyasa. Whoever has a nausea for all Ishana (desires) and the rest as for vomited food, and is devoid of all affection for the body, is qualified for Sannydsa. At the moment when indifference towards all objects arises in the mind, a learned person may take up Sannyadsa. Otherwise, he is a fallen person. Whoever becomes a Sannyasi on account of wealth, food, clothes and fame, becomes fallen in both (as a Sannydsi and as houesholder); (then) he is not worthy of salvation.
“The thought of (contemplation upon) Tattwas is the transcendental one; that of the Sastras, the middling, and that of Mantras, the lowest. The delusion of pilgrimages is the lowest of the lowest. Like one, who, having seen in water the reflection of fruits in the branches of trees, tastes and enjoys them, the ignorant without self-cognition are in vain overjoyed with (as if they reached) Brahman. That ascetic is an emancipated person who does not abandon the internal alms-taking (vz., the meditation upon the non-dual), generating Vairagya as well as faith the wife, and wisdom the son. Those men (termed) great through wealth, age, and knowledge, are only servants to those that are great through their wisdom as also to their disciples. Those whose minds are deluded by My Maya, however learned they may be, do not attain Me, the all-full Atma, and roam about like crows, simply for the purpose of filling up their belly, well burnt up (by hunger, etc.). For one that longs after salvation, the worship of images made of stone, metals, gem, or earth, is productive of rebirth and enjoyment. Therefore the ascetic should perform his own heart-worship alone, and relinquish external worship in order that he may not be born again. ‘Then like a vessel full to its brim in an ocean, he is full within and full without. Like a vessel void in the ether, he is void within and void without. Do not become (or
MAITREYA-UPANISHAD 29
differentiate between) the Atma that knows or the Atm’ that is known. Do become of the form of that which remains, after having given up all thoughts. Relinquishing with their Vasanas the seer, the seen and the visual, worship Atma alone, the resplendent supreme presence. That is the real supreme State wherein all Sankalpas (thoughts) are at rest, which resembles the state of a stone, and which is neither waking nor sleeping.” ApuyAya III
“T am “I” (the Self). I am also another (the not-Self). I am Brahman. I am the Source (of all things). I am also the Guru of all worlds, Iam ofall the worlds. [am He. Iam Myself alone. Iam Siddha. Iam the Pure. I am the Supreme. Tam. I am always He. Iamthe Hternal. I am stainless. I am Vijfidna. I am the Excellent. Iam Soma. I am the All. I am without honour or dishonour. I am without Gunas (qualities). I am Siva (the auspicious), I am neither dual or non-dual. I am without the dualities (of heat or cold, etc.) I am He. I am neither existence nor non-existence. I am without language. I am the Shining. 1 am the Glory of void and non-void. I am the good and the bad. Iam Happiness. I am without grief. I am Chaitanya. Iam equal (in all). I am the like and the non-like. I am the eternal, the pure, and the ever felicitous. I am without all and without not all. I am Sattwika. I am always existing. I am without the number one. I am without the number two. 1 am without the difference of Sat and Asat. I am without Sankalpa. Iam without the difference of manyness. I am the form of immeasurable Bliss. I am one that exists not. I am the one that is not another. I am without body, etc. I am with asylum. I am without asylum. I am without support. I am without bondage or emancipation. I am the pure Brahman. Iam He. I am without Chitta, etc. I am the supreme and the Supreme of the supreme. Iam ever of the form of deliberation and yet am without deliberation. I am He. Iam of the nature of the Akara and Ukara as also of Makara. Iam the earliest. The contemplator and contemplation I am without. I am One that cannot be contemplated upon. I
30 THIRTY MINOR UPANISHADS
am He. I have full form in all. I have the characteristics of Sachchidananda. I am of the form of places of pilgrimages. I am the higher Self and Siva. I am neither the thing defined nor non-defined. [am the non-absorbed Essence. I am not the measurer, the measure or the measured. I am Siva. I am not the universe. I amthe Seer of all. Iam without the eyes, etc. Iam the full grown. Iam the Wise. Iam the Quiescent. I am the Destroyer. I am without any sensual organs. I am the doer of all actions. I am One that is content with all Vedantas (either books or Atmic Wisdom). I am the easily attainable. I have the name of one that is pleased as well as one that is not. I am the fruits of all silence. I am always of the form of Chin- matra (Absolute Consciousness). [am always Sat (Be-ness) and Chit (Consciousness). I am one that has not anything in the least. I am not one that has not anything in the least. Iam without the heart-Granthi (knot). I am the Being in the middle of the lotus. Iam without the six changes. I am without the six sheaths and without the six enemies. I am within the within. I am without place and time. 1 am of the form of happiness having the quarters as My garment. I am the emancipated One, without bondage. I am without the “no”. I am of the form of the part- less. I am the partless. I have Chitta, though released from the universe. I am without the universe. I am of the form of all light. Iam the Light (Jyotis) in Chinmatra (Absolute Conscious- ness). J am free from the three periods (of time past, present, and future). Iam without desires. Iam without body. Iam One that hasno body. I amGunaless. Iamalone. I am with- out emancipation. Iam the emancipated One. I am ever without emancipation. I am without truth or untruth. I am always One that is not different from Sat (Be-ness). I have no place to travel. I have no going, etc. I am always of the same form. I am the Quiescent. I am Purushottama (the Lord of Souls). There is no doubt that he who has realised himself thus, is Myself. Whoever hears (this) once becomes himself Brahman, yea, he becomes himself Brahman. Thus is the Upanishad.”
KAIVALYA *-UPANISHAD OF
KRSHNA-YAJURVEDA
Harin-Om. Then? Aswalayana went to Lord Parameshti (Brah- ma) and addressed Him thus: “Please initiate me into Brahma- vidya (Divine Wisdom), which is the most excellent, which is ever enjoyed by the wise, which is mystic, and by which the learned, after having soon freed themselves from all sins, reach Purusha, the Supreme of the supreme.”
To him the Grandfather (thus) replied: “ Know (It) through Sraddha (faith), Bhakti (devotion), Dhyana (meditation), and Yoga. Persons attain salvation not through Karma, progeny or wealth but through Sannyasa (renunciation) alone. Ascetics of pure mind through (the realisation of) the meaning well-ascertained by Vedanta-Vijfiana and through Sannyasa- Yoga enter into That which is above Swarga (heaven) and is in the cave (of the heart). They all attain Paramatma* in the Brahma-world and are (finally) emancipated.
“Being seated in a pleasant posture in an unfrequented place with a pure mind, and with his neck, head, and body erect, having given up the duties of the (four) orders of life, having subjugated all the organs, having saluted his Guru with devotion, having looked upon the heart (-lotus) as being free from Rajo- guna and as pure, and having contemplated in its (heart’s) centre Parames’wara who is always with His consort Uma, who is pure and free from sorrow, who is unthinkable and invisible, who is of endless forms, who is of the nature of happiness,
1 Lit., isolation- or emancipation-Upanishad. 2 After attaining Sadhana-Chatushtaya or the four means of salvation. 3 Hiranyagarbha or the higher Self.
32 THIRTY MINOR UPANISHADS
who is very quiescent, who is of the form of emancipation, who is the source of Maya, who has no beginning, middle or end, who is One, who is All-Pervading, who is Chidananda (Consciousness-Bliss), who is formless, who is wonderful, who is the Lord (of all), who has three eyes, who has a blue neck, (Nilakantha), and who is serenity (itself)—the Muni attains Paramatma, the womb of all elements, the All- Witness, and above Tamas. He only is Brahma. He only is Siva. He only is Indra. He only is the indestructible. He only is the Supreme. He only is the Self-Shining. He only is Vishni. He only is Prana. He only is Time. He only is _ Agni (fire). He only is the moon. He only is all things that exist or will hereafter exist. He only is eternal. Having known Him, one crosses death. There is no other path to salvation. He only attains Parabrahman who sees in himself all elements and himself in all elements. There is no other means. Having constituted his body an Arani (the lower attritional piece of wood) and Pranava (Om), the upper Arani, a wise man burns Ajfiana by the churning of meditation.
“Tt is only He (Paramatma) who, deluded by Maya, assumes a body with the internal organs and does everything. It is only He who in the waking state is gratified with women, food, drink, and other diverse enjoyments. In the dreaming state, the Jiva enjoys pleasures and pains in the several worlds which are created by His Maya. In the dreamless sleeping state when all are absorbed, He, replete with Tamas, attains the state of happiness. Then through the force of the Karmas of previous births, that Jiva again wakes up and goes to sleep. All the diversified objects (of the universe) emanate from the Jiva, who sports in the three bodies (gross, subtle and causal). The three bodies are finally absorbed in Him who is the source of all, whois Bliss, and who is Absolute Wisdom. From Him, arise Prana, Manas, all the organs of sense and action, Akas, Vayu, Agni, water and the earth supporting all. Parabrahman, which is of all forms, which is the Supreme Abode of this universe, which is the most subtle of the subtle and which is eternal, is only yourself. You are
KAIVALYA-UPANISHAD 33
only That. One who knows himself to be that Parabrahman that shines as the universe in the waking, dreaming, dreamless and 01197 states, will be relieved from all bondage. I am that Sadasiva, (or the eternal happiness) who is other than the enjoyer, the enjoyed, and the enjoyment in the three seats (or bodies), and who is witness and Chinmatra. All emanate from Me alone. All exist in Me alone. All merge into Me alone. I am that non-dual Brahman. I am the atom of atoms; 80 am I the biggest (of all). I am this diversified universe. I am the oldest of all. Iam Purusha. Iam Isa (the Lord). I am of the form of Jyotis (light) and of the form of happiness. I have neither hands nor feet. I have power unthinkable. I see without eyes. I hear without ears. I am omniscient. I have one kind of form only. None is able to know Me fully. I am always of the form of Chit. I am the One that should be known through | all the Vedas. I am the Guru who revealed the Vedanta. Iam only He who knows the true meaning of Vedanta. I have no sins or virtues. I have no destruction. I have no birth, body, organs of sense or action, or Buddhi. ‘To Me there is no earth, water or fire. There is no Vayu; there 18 no Akas. He who thinks Paramatma as being in the cave (of heart), as having no form, as being secondless, as being the witness of all and as being neither Sat nor Asat, attains the pure form of Paramatma. ^ Whoever recites this Upanishad belonging to Yajurveda, he becomes as pure as Agni (fire). He becomes purified from the sins of theft of gold. He becomes purified from the sins of drinking alcohol. He becomes purified from the sins of murder of a Brahman. He becomes purified from the sins of commission (of those that ought not to be done) and the sins of omission (of those that ought to be done). There. fore he becomes a follower of Brahman. Were one who has stepped beyond the duties of the four orders of life to recite (this Upanishad) always or even once, he acquires the wisdom that destroys the ocean of Samsara. ‘Therefore having known Him, he attains the Kaivalya State (or state of isolation or emancipation)—yea, he attains the Kaivalya State,” Om-Tat-Sat. 5 ।
AMRTABINDU'-UPANISHAD 07 KRSHNA-YAJURVEDA
Om. Manas (mind) is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is the impure, while that which is without desire is the pure. To men, their mind alone is the cause of bondage or emancipation. That mind which is attracted by objects of sense tends to bon- dage, while that which is not so attracted tends to emanci- pation. Now inasmuch as to a mind without a desire for sensual objects there is stated to be salvation, therefore an aspirant after emancipation should render his mind ever free from all longing after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atma, then 18 it in the Supreme Seat. Till that which arises in the heart perishes, till then it (Manas) should be controlled. This only is (true) wisdom. This only is true Dhyana (meditation). Other ways are but long or tedious. It (Brahman) is not atall one that can be contemplated upon. It is not one that cannot be contemplated upon. It is not capable of contemplation, (and yet) it should be contemplated upon. Then one attains Brah- man that is devoid of partiality. Yoga should be associated with Swara (sound, accent). (Brahman) should be medi- tated upon without Swara. By meditating without Swara upon Brahman, that which ts cannot become non-existent. Such a Brahman is partless, devoid of fancy and quiescent (or free from the action of mind). Whoever cognizes “I” to be that Brahman
+ Lit., the immortal germ.
AMRTABINDU-UPANISHAD 35
attains certainly Brahman. A wise man having known that Brahman, that is without fancy, without end, without cause, or example, beyond inference and without beginning, is emancipated. There is (for him then) no destruction, no creation, no person in bondage, no devotee, no aspirant for salvation, no emancipated person. This is the truth. Atma that should be contemplated upon is One in (the three states), the waking, the dreaming, and the dreamless sleep. There is no rebirth to him wha goes beyond the three states. The one Bhutadtma of all beings is in all beings. Like the moon (reflected) in water, he appears as one and as many. While a pot is being carried (from one place to another), the Akas (ether) that is within it 18 not carried (along with it). As the pot alone is carried, Jiva (within the body) may be likened to the Akas. Like the pot, the body has various kinds of forms. The body which perishes again and again is not conscious of its own destruction. But he (the Jiva) knows (it) always. He whois enveloped by the Maya of sound, is never able to come to (or see) the sun (of Parabrahman) from the darkness (of ignorance). Should such darkness be cleared, then he alone sees the non- dual state. Parabrahman is Sabdakshara." What remains after the cessation of Sabda-Vedas, that is Akshara (inde- structible), should be meditated upon by a learned man who wishes to secure quiescence to his Atma.
Two Vidyas (sciences) are fit to be known, viz., Sabda- brahman and Parabrahman. One who has completely mastered Sabdabrahman attains Parabrahman. Having studied well the books, the learned man should persevere studiously in Jfiana (the acquisition of knowledge) and Vijfiana (Self-realisation according to such knowledge). Then he should discard the whole of the books, as a person in quest of grain gives up the straw. ‘l'hough there are cows of different colours, yet their milk is of the same colour. Like milk is seen Jiiana, and like cows are seen the different kinds of forms (in the universe). As ghee is latent in milk, so is Vijfiana (Self-realisation) latent in every being. Through churning always the Manas with the
> It is the indestructible known through the sound or the Vedas.
36 THIRTY MINOR UPANISHADS
churning-stick of Manas and the string of Jfiana, Parabrahman that is partless, calm and quiescent should be brought out like fire from the wood. Iam that Brahman. That Vasuceva who is support of all beings, who lives in all and who protects all creatures is Myself. That Vasudeva is Myself.
Such is the Upanishad.
Om-Tat-Sat.
ATMABODHA'-UPANISHAD OF RGVEDA
Om. Prostrations to Narayana wearing conch, discus, and mace,? by whom the Yogi is released from the bondage of the cycle of rebirth through the utterance of Him who is of the form of Pranava, the Om, composed of the three letters A, U, and M, who is the uniform bliss and who is the Brahmapurusha (all- pervading Purusha). Om. Therefore the reciter of the Mantra ^ Om-namo-Narayanaya” reaches the Vaikuntha world. It is the heart-Kamala (lotus), viz., the city of Brahman. It 18 efful- gent like lightning, shining like a lamp. It is Brahmanya (the presider over the city of Brahman) thatis the son of Devaki. It is Brahmanya that is Madhusidana (the killer of Madhu). It is Brahmanya that 18 Pundarikaksha (lotus-eyed). It is Brahmanya, Vishnu that is Achyuta (the indestructible). He who meditates upon that sole Narayana who is latent in all beings, who is the causal Purusha, who is causeless, who is Parabrahman, the Om, who is without pains and delusion and who is all-pervading—that person is never subject to pains, From the dual, he becomes the fearless non-dual. Whoever sees this (world) as manifold (with the differences of I, you, he, etc.), passes from death to death. In the centre of the heart- lotus is Brahman, which is the All, which has Prajfia as Its eye and which is established in Prajfiina’ alone. To creatures, + This Upanishad treats of Atmic instruction.
2 The three symbols stand for Akasa, Manas, and Buddhi.
3 In the Mandikya Upanishad, Prajia is said to be the Jiva in the third state and Prajiiana is its attribute. Prajiiana is Prakarsha Jiiana or special wisdom, viz., of looking over the past and the future.
88. THIRTY MINOR UPANISHADS
Prajfiana is the eye and Prajfia is the seat. It is Prajfiana alone thatis Brahman. A person who meditates (thus), leaves this world through Prajfiana, the Atma and ascendiag attains all his desires in the Supreme Swarga deathless. Oh! I pray Thee, place me in that nectar-everflowing unfailing world where Jyotis (the light) always shines and where one is revered. (There is no doubt) he attains nectar also. Om-namah.
I am without Maya. Iam without compare. I am solely the thing that is of the nature of wisdom. I am without Ahankara (I-am-ness). Iam without the difference of the universe, Jiva and Iywara. I am the Supreme that is not different from Pratyagatma (mdividual Atma). I am with ordinances and prohibitions destroyed without remainder. I am with Asramas (observances of life) well givenup. Jam of the nature of the vast and all-full wisdom. I am one that is witness and without desire. I reside in My glory alone. I am without motion. I am without old age—without destruction—without the differences of My party or another. I have wisdom as chief essence. I am the mere ocean of bliss called salvation. I am the subtle. I am without change. I am Atma merely, without the illusion of qualities. I am the Seat devoid of the three Gunas. I am the cause of the many worlds in (My) stomach. I am the Kitastha- Chaitanya (supreme Cosmic-mind). I am of the form of the Jyotis (light) free from motion. I am not one that can be known by inference. I alone amfull. [Iam of the form of the stainless salvation. I am without limbs or birth. I am the essence which is Sat itself. I am of the nature of the true wisdom without lmit. Jam _ the state of excellent happiness. I am One that cannot be differentiated. I am the all-pervading and without stain. Iam the limitless and endless Sattwa alone, I am fit to be known through Vedanta. Jam the one fit to be worshipped. I am the heart of all the worlds. I am replete with Supreme Bliss. I am of the nature of happiness, which is Supreme Bliss. Iam pure, secondless, and eternal. Iam devoid of beginning. I am free from the three bodies (gross, subtle, and causal). Iam of the nature of wisdom. I am the emanci- pated One. I have a wondrous form. I am free from impurity.
ATMABODHA-UPANISHAD 39
I am the One latent (in all). Iam the equal Atma of eternal Vijfiana. I am the refined Supreme Truth. I am of the nature of Wisdom»Bliss alone.
Though I cognize as the secondless Atma by means of dis- criminative wisdom and reason, yet is foynd the relation between bondage and salvation. Though to Me the universe is gone, yet it shines as true always. Like the truth in the (illusory conception of a) snake, etc., in the rope, so the truth of Brahman alone is, and is the substratum on which this universe is playing. Therefore the universe is not. Just as sugar is found permeating all the sugar-juice (from which the sugar is extracted), so I am fullin the three worlds in the form of the non-dual Brahman. Like the bubbles, waves, etc., in the ocean, so all beings, from Brahma down to worm, are fashioned in Me ; just as the ocean does not long after the motion of the waves, so to Me, there is no longing after sensual happiness, being Myself of.the form of (spiritual) Bliss. Just as in a wealthy person the desire for poverty does not arise, so in Me who am immersed in Brahmic Bliss, the desire for sensual happiness cannot arise. An intelligent person who sees both nectar and poison rejects poison; so having cognized Atma, I reject those that are not- Atma. The sun that illuminates the pot (both within and without) is not destroyed with the destruction of the pot ; so the Sakshi (witness) that illuminates the body is not destroyed with the destruction of the body. To Me thereis no bondage; there 18 no salvation, there are no books, there is no Guru ; for these shine through Maya and I have crossed them and am secondless. Let Pranas (vital airs) according to their laws be fluctuating. Let Manas (mind) be blown about by desire. How can pains affect Me who am by nature full of Bliss? I have truly known Atma. My Ajfiana has fled away. The egoism of actorship has left Me. There is nothing I should yet do. Brahman’s duties, family, Gotra (clan), name, beauty, and class—all these belong to the gross body and not to Me who am without any mark (of body). Inertness, love, and joy—these attributes appertain to the causal body and not to Me, who am eternal and of changeless nature. Just as an owl sees
40 : THIRTY MINOR UPANISHADS
darkness only in the sun, so a fool sees only darkness in the self- shining Supreme Bliss. Should the clouds screen the eyesight, a fool thinks there is no sun; so an embodied person full of Ajfiana thinks there is no Brahman. Just as nectar which is other than poison does not commingle with it, so I, who am different from inert matter, do not mix with its stains. As the light of a lamp, however small, dispels immense darkness, so wisdom, however slight, makes Ajfiana, however immense, to perish. Just as (the delusion) of the serpent does not exist in the rope in all the three periods of time (past, present, and future), so the universe from Ahankara (down) to body does not exist in Me who am the non-dual One. Being of the nature of Consciousness alone, there is not inertness in Me. Being of the nature of Truth, there is not non-truth to Me. Being of the nature of Bliss, there is not sorrow in Me. It is through Ajfiana that the universe shines as truth.
Whoever recites this Atmabodha-Upanishad for a Muharta (48 minutes) is not born again—yea, is not born again.
SKANDA'-UPANISHAD OF
KRSHNA-YAJURVEDA
Om. O Mahadeva (Lord of Devas), I am indestructible through asmall portion of Thy grace. I am replete with Vijfiana. I am Siva (Bliss). What is higher than It? Truth does not shine as such on account of the display of the antahkarana (internal organs). Through the destruction of the antahkarana, Hari abides as Samvit (Consciousness) alone. AsI also am of the form of Samvit, Iam without birth. What is higher than It? All inert things being other (than Atma) perish like dream. That Achyuta (the indestructible or Vishnu), who is the seer of the conscious and the inert, is of the form of Jfiana. He only is Mahadeva. He only is Maha-Hari (Mahavishnu). He only is the Jyotis of all Jyotis (or Light of all lights). He only is Para- mesvara. He only is Parabrahman. That Brahman I am. There is no doubt (about it). Jivais Siva. Sivais Jiva. That Jiva 18 Siva alone. Bound by husk, itis paddy; freed from husk, it is rice. In like manner Jiva is bound (by karma). If karma perishes, he (Jiva) is 38881४8. So long as he is bound by the bonds of karma, he is Jiva. If freed from its bonds, then he is Sadasiva. Prostrations on account of Siva who is of the form of Vishnu, and on account of Vishnu who is of the form of Siva. The heart of Vishnu is Siva. The heart of Siva 18 Vishnu. As Isee no difference’ (between these two), therefore to me are prosperity and life. There is no difference—between Siva and
1 Skanda is the son of Siva and is represented on earth by Sanatkumara.
* This will give a rude shock to the followers of Siva and Vishnu in India, who wage useless war as to the supremacy of Vishnu and Siva.
6
42 THIRTY MINOR UPANISHADS
Kesava (Vishnu). he body is said to be the divine temple. The Siva (in the body) is the God Sadasiva* (in the temple). Having given up the cast-off offerings of ajfiana, ‘one should worship Him with the thought “Iam He”. To see (oneself) as not different (from Him) 18 (jfiana) wisdom. To make the mind free from sensual objects is dhyana (meditation). The giving up of the stains of the mind is snana (bathing). The subjugation of the senses is soucha (cleansing). The nectar of Brahman should be drunk. For the upkeep of the body, one should go about for alms and eat. He should dwell alone in a solitary place without a second. He should be with the sole thought of the non-dual One. The wise person who conducts himself thus, attains salvation. Prostrations on account of Srimat Param-Jyotis (Supreme Light) abode! May prosperity and long life attend (me). O Narasimha!’ O Lord of Devas! through Thy grace, persons cognize the true nature of Brahman that is unthinkable, undifferentiated, endless, and immutable, through the forms of the Gods, Brahma, Narayana, and Sankara. Like the eye (which sees without any obstacle the things) spread in the akas, so the wise always see the supreme abode of Vishnu. Brahmans with divine eyes who are always spiritually awake, praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the teaching of the Vedas for salvation. Thus is the Upanishad.
* Sadasiva, lit., eternal bliss, This is one of the names applied to Siva as also Mahadeva.
> Narasimha, lit., Man-lion. This refers to one of the incarnations of Vishnu when he killed the evil power Hiranyakasipu. ne
PAINGALA-UPANISHAD' OF SUKLA-YAJURVEDA ApuyAya I
Om. Paingala, having served under Yajfiavalkya for twelve years, asked him to initiate him into the supreme mysteries of Kaivalya. To which Yajfavalkya replied thus: “O gentle one, at first, this (universe) was Sat (Be-ness) only. It (Sat) is spoken of as Brahman which is ever free (from the trammels of matter), which is changeless, which is Truth, Wisdom, and Bliss, and which is full, permanent, and one only without a second. In It, was likea mirage in the desert, silver in mother-of-pearl, a person in the pillar, or colour, etc., in the crystals, milaprakrti, having in equal proportions the gunas, red,’ white, and black, and being beyond the power of speech. That which is reflected in it is Sakshi-Chaitanya (lit., the witness-consciousness). It (milapra- krti) undergoing again change becomes with the preponderance of Sattva (in it), Avarana* Sakti named avyakta. That which is reflected in it (Avyakta) is Iyvara-Chaitanya. He (Isvara) has Maya under his control, is omniscient, the original cause of creation, preservation, and dissolution, and the seed of this universe. He causes the universe which was latent in Him, to manifest itself through the bonds of karma of all creatures like a painted canvas unfurled. Again through the extinction 1 This Upanishad is so called after the questioner. 2 Rajas, Sattva and Tamas colours.
3 Avarana Sakti literally means the veiling or contracting power. This 18116 that produces egoism. It may be called the centripetal force.
44 THIRTY MINOR UPANISHADS
of their karmas, he makes it disappear. In Him alone is latent all the universe, wrapped up like a painted cloth. Then from the supreme (Avarana) Sakti, dependent on (or appertaining to Ivvara, arose, through the preponderance of Rajas, Vikshepa* Sakti called Mahat. That which is reflected in itis Hiranya- garbha-Chaitanya. Presiding (as He does) over Mahat, He (Hiranyagarbha) has a body, both manifested and unmanifest- ed.? From Vikshepa Sakti of Hiranyagarbha arose, through the preponderance of Tamas, the gross Sakti called ahankara. That which is reflected in it is Virat-Chaitanya. He (Virat) presiding over it (ahankara) and possessing a manifested body becomes Vishnu, the chief Purusha and protector of all gross bodies. From that Atma arose akas’; from akas’ arose vayu, from vayu agni, from agni apas, and from apas prthivi. The five tanmatras’ (rudimentary properties) alone are the gunas (of the above five). That generating cause of the universe (Isvara) wishing to create and having assumed tamo-guna, wanted to convert the elements which were subtle tanmatras into gross ones. In order to create the universe, he divided into two parts each of those divisible ele- ments; and having divided each moiety into four parts, made a fivefold mixture, each element having moiety of its own original element and one-fourth of a moiety of each of the other elements, and thus evolved out of the fivefold classified gross elements, the many myriads of Brahmandas (Brahma’s egg or macrocosm), the fourteen worlds pertaining to each sphere, and the spherical gross bodies (microcosm) fit for the (respective) worlds. Having divided the Rajas-essence of the five elements into four parts, He out of three such parts created (the five) pranas having fivefold function, Again out of the (remaining) fourth part, He created karmendriyas (the organs of action). Having divided their Sattva-essence into four parts, He out of three such parts created the antahkarana (internal organ) having fivefold
* Vikshepa Sakti (lit.,) is the expanding power. It may be called the centrifugal force,
| 1 account given here though differing from that in other books may be justified.
8 They are sound, touch, form, taste, and odour,
PAINGALA-UPANISHAD 45
function. Out of the (remaining) fourth part of Sattva-essence, he created the jfianendriyas (organs of sense). Out of the col- lective totality of /sattva-essence, He created the devatas (deities) ruling over the organs of sense and actions. Those (१९१९१28) He created, He located in the spheres (pertaining to them). They through His orders, began to pervade the macrocosm. Through His orders, Virat associated with ahankara created all the gross things. Through His orders, Hiranyagarbha protected the subtle things. Without Him, they that were located in their spheres were unable to move or to do anything. Then He wished to infuse chetana (life) into them. Having pierced the Brahmanda (Brahma’s egg or macrocosm) and Brahmaran- dhras (head-fontanelle) in all the microcosmic heads, He entered within. Though they were (at first) inert, they were then able to perform karmas like beings of intelligence. The omniscient Isvara entered the microcosmic bodies with a particle of Maya and being deluded by that Maya, acquired the state of Jiva. Identifying the three bodies with Himself, He acquired the state of the actor and enjoyer. Associated with the attributes of the states of jagrat, svapna, sushupti, trance, and death and being immersed in sorrow, he is (whirled about and) deluded like water-lift or potter’s wheel, as if subject to birth and death.”
^ पश्र II
, Paingala again addressed Yajfiavalkya thus: ‘‘ How did Isvara, who is the creator, preserver, and destroyer and the Lord of all the worlds, acquire the state of Jiva? ” To which Yajfiavalkya replied: “I shall tell in detail the nature of Jiva and Isvara, together with a description of the origin of the gross, subtle, and karana (causal) bodies. Hear attentively with one-pointed mind.
“Tyvara having taken a small portion of the quintuplicated maha-bhitas, (the great elements), made in regular order the gross bodies, both collective and segregate. The skull, the skin, the intestines, bone, flesh, and nails are of the essence of prthivi. Blood, urine, saliva, sweat and others are of the essence of
46 THIRTY MINOR UPANISHADS
apas. Hunger, thirst, heat, delusion, and copulation are of the essence of agni. Walking, lifting, breathing and others are of the essence of vayu. Passion, anger, etc., are of the‘essence of akas. ‘The collection of these having touch and the rest 18 this gross body that is brought about by karma, that is the seat of egoism in youth and other states and that is the abode of many sins. ‘Then He created pranas out of the collective three parts of Rajas-essence of the fivefold divided elements. The modifications of préna are prana, apana, vyana, udana, and samana; naga, kirma, krkara, devadatta and dhanajfi- jaya are the auxiliary pranas. (Of the first five), the heart, anus, navel, throat and the whole body are_ respectively the seats. Then He created the karmendriyas out of the fourth part of the Rajas-guna. Of 888 and the rest the mouth, legs, hands, and the organs of secretion and excretion are the modifications. Talking, walking, lifting, excreting, and enjoying are their functions. Likewise out of the collective three parts of Sattva-essence, He created the antah- karana (internal organ). Antahkarana,’ manas, buddhi, chitta, and ahankara are the modifications. Sankalpa (thought), certitude, memory, egoism, and anusandhana (inquiry) are their functions. Throat, face, navel,’ heart, and the middle of the brow are their seats. Out of the (remaining) fourth part of Sattva-essence, He created the jfianendriyas (organs of sense). Har, skin, eyes, tongue, and nose are the modifications. Sound, touch, form, taste, and odour are their functions. Dik (the quarters), Vayu, Arka (the sun), Varuna, As’vini Devas, Indra, Upendra, Mrtyu (the God of death), Prajapati, the Moon, Vishnu the four-faced Brahma and Sambhu (Siva) are the presiding deities of the organs. There are the five kos‘as (sheaths), viz., annamaya, pranamaya, manomaya, vijfianamaya, and dnanda- maya. Annamaya sheath is that which is created and developed out of the essence of food, and is absorbed into the earth which is of the form of food. It alone is the gross body. The pranas with the karmendriyas (organs of action) is the pranamaya
+The fifth aspect of antahkarana is made to be itself, having the function of anusandhana or inquiry, though others call it otherwise. . > Navel is the seat of chitta.
PAINGALA-UPANISHAD 47
sheath. Manas with the jfanendriyas (organs of sense) is the manomaya sheath. Buddhi with the jfianendriyas is the vijfia- namaya sheath. These three sheaths constitute the liiga- sarira (or the subtle body). (That which tends to) the ajfiana (ignorance) of the Reality (of Atma) 18 the anandamaya sheath. This is the karana body. Moreover the five organs of sense, the five organs of action, the five pranas and others, the five akas’ and other elements, the four internal organs, avidya, passion, karma, and tamas—all these constitute this town (of body).
“ Virat, under the orders of Isvara having entered this microcosmic body, and having buddhi as his vehicle, reaches the state of Visva. Then he goes by the several names of Vijiia- natma, Chidabhasa, Visa, Vyavaharika, the one presiding over the waking gross body and the one generated by karma. Sitraitma, under the orders of Isvara, having entered the micro- cosmic subtle body, and having manas as his vehicle, reaches the Taijasa state. Then he goes by the names of taijasa, prati- bhasika and svapnakalpita (the one bred out of dream). Then under the orders of Iyvara, he who is coupled with avyakta, the vehicle of Maya having entered the microcosmic karana body, reaches the state of prajiaé. He goes then by the names of prajiia, avichchinna, and paramarthika and sushupthi-abhi- mani (the presider over sushupti). Such sacred sentences, as Tattvamasi (That art thou) and others, speak of the identity with the Brahman of the Paramarthika-Jiva enveloped by ajfiana, which is but a small particle of avyakta; but not vyavaharika and pratibhasika (Jivas). It is only that chaitanya which is reflected in antahkarana that attains the three states. When it assumes the three states of jagrat, swapna, and sushupti, it is like a water-lift as if grieved, born and dead. There are five avasthaés—jigrat, swapna, sushupti, mirchchha (trance), and death. Jagrat avastha is that in which there is the per- ception of objects, of sound, etc., through the grace of the devata presiding over each of them. In it, the Jiva, being in the middle of the eyebrows and pervading the body from head to foot, becomes the agent of actions, such as doing, hearing and others. He becomes also the enjoyer of the
48 THIRTY MINOR UPANISHADS
fruits thereof; and such a person doing karma for the fruits thereof goes to other worlds and enjoys the same there. Like an emperor tired of worldly acts {in the waking state), he strives to find the path to retire into his abode within. ‘The svapna avasthé is that in which, when the senses are at rest, there is the manifestation of the knower and the known, along with the affinities of (things enjoyed in) the waking state. In this state Visva alone, its actions in the waking state having ceased, reaches the state of Taijasa (of tejas or efful- gence), who moves in the middle of the nadis (nerves), illuminates by his lustre the heterogeneity of this universe which is of the form of affinities, and himself enjoys accord- ing to his wish. The sushupti avastha is that in which the chitta is sole organ (at play). Just as a bird, tired of roaming, flies to its nest with its stomach filled, so the Jiva being tired of the actions of the world in the waking and dreaming states, enters ajfiana and enjoys bliss. Then trance isattained which resembles death, and in which one with his collection of organs quails, as it were, through fear and ajfiana, like one beaten unexpectedly by a hammer, club or any other weapon. Then death avastha is that which is other than the avasthas of jagrat, svapna, sushupti, and trance, which produces fear in all Jivas from Brahma down to small insects and which dissolves the gross body. The Jiva, that is surrounded by avidyaé and the subtle elements, takes with it the organs of sense and action, their objects, and pranas along with the kamic karmas and goes to another world, assuming another body. Through the ripening of the fruits of previous karmas, the Jiva has no rest like an insect in a whirlpool. . It is only after many births that the desire of emancipation arises in man through the ripening of good karma. Then having resorted toa good Guru and served under him for a long time, one out of many attains moksha, free from bondage. Bondage is through non-inquiry and moksha through inquiry. Therefore there should always be inquiry (into Atma). The Reality should be ascertained through adhyaropa (illusory attribution) and apavad (withdrawal or recession of that idea). ‘Therefore there
PAINGALA-UPANISHAD 49
should be always inquiring into the universe, Jiva and Pa- 12108108. Were the true nature of Jiva and the universe known, then there remains Brahman which is non-different from Pratyagatma.”
ApuyAya III
Then Paingala asked Yajfavalkya to offer an exposition on the mahavakyas (sacred sentences of the Vedas). To which Yaj- fiavalkya replied: ‘‘ One should scrutinise (the sacred sentences), Tattvamasi (That art thou), T'vamtadasi (‘Thou art That), Twam- brahmasi (Thou art Brahman) and Ahambrahmasmi (I am Brah- man). The word ‘Tat’ denotes the cause of the universe that is variegated beyond perception, has the characteristics of omni- science, has Maya as His vehicle and has the attributes of Sach- chidananda. It is He that 18 the basis of the notion ‘I’ which has the differentiated knowledge produced by antahkarana; and it is He that is denoted by the word ‘Twam’ (Thou). That is the undifferentiated Brahman which remains as the aim (or mean- ing) of the words Tat and Tvam after freeing itself from Maya and Avidya which are respectively the vehicles of Paramatma and Jivatma. The inquiry into the real significance of the sentences Tattvamasi and Ahambrahmasmi forms (what is called) sravana (hearing—the first stage of inquiry). To inquire in solitude in- to the significance of sravana is manana. The concentration of the mind with one-pointedness upon that which should be sought after by sravana and manana 18 nididhydsana. Samadhi is that state in which chitta having given up (the conception of the difference of) the meditator and the meditation, becomes of the form of the meditated like a lamp in a place without wind. Then arise the modifications pertaining to Atma. Such (modifications) cannot be known; but they can only be inferred through memory (of the samadhi state). The myriads of karmas committed in this beginningless cycle of rebirths are annihilated only through them. Through proficiency in practice, the current of nectar?
1Tt 18 said that in samadhi astral nectar flows from the head down which the Yogins are said to drink and which gives them infinite bliss,
7
50 THIRTY MINOR UPANISHADS
always rains down in diverse ways. Therefore those who know Yoga call this samadhi, dharma-megha (cloud). Through these (modifications of Atma), the collection of affinities is absorbed without any remainder whatever. When the accumu- lated good and bad karmas are wholly destroyed, these sentences (Tattvamasi and Ahambrahmasmi), like the myrobalan in the palm of the hand, bring him face to face with the ultimate Reality, though It was before invisible. Then he becomes a Jivanmukta.
“Tyvara wished to produce non-quintuplication (or involution) in the fivefold differentiated elements. Having drawn into their cause Brahma’s egg and its effects of worlds, and mixed together the subtle organs of sense and action and the four internal organs and dissolved all things composed of the elements into their cause, the five elements, He then caused prthivi to merge into water, water into agni, agni into vayu, and vayu into akas, akas' into ahankara, akankara into mahat, mahat into avyakta, and avyakta into Purusha in regular order. Virat, Hiranyagarbha and Isvara being freed from the vehicle of Maya, are absorbed into Paramatma. This gross body composed of the five differentiated elements and obtained through accumulated karma, is merged into its subtle state of non-quintuplicated elements, through the ex- tinction of (bad) karma and increase of good karma, then attains its karana (causal) state and (finally) is absorbed into its cause, (viz.,) Kitastha-Pratyagatma. Vis'va and Taijasa and Prajiia, their upadhi (of avidya) having become extinct, are absorbed in Pratyagatma. This sphere (of universe) being burnt up by the fire of jfianais absorbed along with its cause into Paramatma. Therefore a Brahmana should be careful _ and always meditate upon the identity of Tat and Tvam. Then Atma shines, like the sun freed from the (obscuration of the) clouds. One should meditate upon Atma in the midst (of the body) like a lamp within a jar.
८८ Atma, the Kitastha, should be meditated upon as being of the size of a thumb, as being of the nature of the jyotis (light) without smoke, as being within, illuminating all and as being
PAINGALA-UPANISHAD 51
indestructible. That Muni (sage) who meditates (upon Atma always) until sleep or death comes upon him passes into the state of (Jivanmukti) emancipation like the immovable state of the wind. Then there remains that One (Brahman) without sound, touch, free from destruction, without taste or odour, which is eternal, which is without beginning or end, which is beyond the Tattva of Mahat, and which is permanent and without stain or disease.” |
Apuydya IV
Then Paingala addressed Yajfiavalkya thus: “To the wise, what is their karma? And what is their state?” {10 which Yajfiavalkya replied : “ A lover of moksha, having humility* and other possessions (or virtues), enables twenty-one generations to cross (to Atma). One ‘through his being a Brahmavit’ alone enables 101 generations to cross. Know Atma to be the rider and the body as the chariot. Know also buddhi as the chario- teer and manas as the reins. The wise say the organs are the horses, the objects are the roads (through which the horses travel) and the hearts are the moving balloons. Maharshis say that Atma, when associated with the sense organs and manas, is the enjoyer. Therefore it is the actual Narayana alone that is established in the heart. Tuill his prarabdha karma’ is worn out, he exists (in his body) asin the (cast-off) slough of a serpent (without any desire forthe body). An emancipated person having such a body roves about like a moon gladdening all with no settled place of abode. He gives up his body whether in a sacred place, or in a chandala’s (out- caste’s) house (without any distinction whatever), and attains salvation. Such a body (when seen by a person) should be offered as a sacrifice to dik (the quarters) or should be buried (underground). It 18 only to Purusha (the wise) that 8811888 (renunciation) is ordained and not toothers. In case of the
+ Humility and other virtues twenty in number are described in Bhagavad-Gita, Chapter XIII.
9 There are four classes of Brahma Jiianis or initiates of whom this is one.
3 That portion of past karma which is being enjoyed in this life.
32 THIRTY MINOR UPANISHADS
death of an ascetic who is of the form (or has attained the nature) of Brahman, there is no pollution (to be observed) ; neither the ceremonies of fire (as burning the body, homa, eta.) ; nor the pinda (balls of rice), nor ceremonies of water, nor the periodical ceremonies (monthly and yearly). Just as a food once cooked is not again cooked, 80 a body once burnt (by the fire of wisdom) should not be burnt (or exposed to fire) again. To one whose body was burnt by the fire of wisdom there is neither sraddha* (required to be performed), nor (funeral) ceremony. So long as there is the upadhi (of non-wisdom) in one, so long should he serve the Guru. He should conduct himself towards his Guru’s wife and children as he does to his Guru. If being of a pure mind, of the nature of immaculate Chit and resigned, and having the discrimination arising from the attainment of wisdom ^ ] am He,” he should concentrate his heart on Paramatma and obtain firm peace in his body, then he becomes of the nature of Jyotis, void of manas and buddhi. Of what avail is milk to one content with nectar? Of what avail are the Vedas to him who has known his Atma thus? For a Yogin content with the nectar of wisdom, there is nothing more to be done. If he has to do anything, then he is not a knower of Tattva. Pratyagatma though far (or difficult of attainment), is not far; though in the body, he is devoid of it (since) he is all-pervading. After having purified the heart and contemplated on the One without disease (viz., Brahman), the cognizing of ‘1’ as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so Jivatma and Paramatma are without difference. When the body is rendered bright through wisdom and the buddhi becomes of the partless One, then the wise man burns the bondage of karma through the fire of Brahma- 1518. Then he becomes purified, of the nature of the non-dual named Parmesvara and the light like the stainless akay. Like water mixed with water, 80 Jiva (-Atma) becomes upadhiless (or freed from the bonds of matter). Atma is, like akas, of an invisible form. (Therefore) the inner Atma is invisible like | vayu. Though he is within and without, he is the immovable
1 The yearly ceremonies in honour of the dead.
PAINGALA-UPANISHAD 53
Atma. Through the torch of wisdom, the internal Atma sees (or knows).
^ A wise man, in whatever place or manner he dies, is absorbed in that place like the all-pervading akas. It should be known that Atma is absorbed as truly as the akas’ in the pot (when broken). Then he attains the all-pervading wisdom- light that is without support. Though men should perform tapas standing on one leg for a period of 1,000 years, it will not, | in the least, be equal to one-sixteenth part of dhyanayoga. One desirous of knowing what jfiana (wisdom) and jfieya (the object to be known) are, will not be able to attain his desired end, even though he may study the Sastras for 1,000 years. That which is alone should be known as the indestructible. That which exists (in this world) is only impermanent. (Therefore) after having given up (the study of) the many Sastras, one should worship that which is satya (truth). The many karmas, purity (of mind and heart), japa (the muttering of mantras), sacrifice and pilgrim- ages—all these should be observed till Tattvais known. For Mahatmas (noble souls) to be always in (the conception of) ‘I am Brahman’ conduces to their salvation. There are two causes (that lead) to bondage and emancipation. They are ‘mine’ and ‘not mine’. Through ‘ mine’ creatures are bound, whereas through ‘not mine’ they are released from bondage. When the mind at- tains the state of Unmani (above manas, viz., when it is destroyed), then there is never the conception of duality. When the Unmani state occurs, then is the supreme Seat (attained). (After which) wherever the mind goes, there is the supreme Seat (to it, viz., the mind enjoys salvation wherever itis). That which is equal in all is Brahman alone. One may attain the power to strike the akas’ with his fist; he may appease his hunger by eating husks (of grain), but never shall he attain emancipation who has not the self-cognition, ‘I am Brahman’.
“ Whoever recites this Upanishad becomes as immaculate as Agni. He becomes as pure as Brahma. He becomes as pure as Vayu. Hebecomes like one who has bathed in all the holy waters. He becomes like one who has studied all the Vedas. He becomes like one that has undergone all vedic observances. He
54 THIRTY MINOR UPANISHADS
obtains the fruit of the recitation of Itihasas*, Puranas and Rudramantras a lakh of times. He becomes like one that has pronounced Pranava (Om) ten thousand times. We purifies his ancestors ten degrees removed and his descendants ten degrees removed. He becomes purified of all those that sit with him for dinner. He becomes a great personage. He becomes purified from the sins of the murder of a Brahman, the drink- ing of alcohol, theft of gold, and sexual cohabitation with Guru’s wife, and from the sins of associating with those that commit such sins.
“Like the eye pervading the akas’ (seeing without effort everything above), a wise man sees (always) the supreme Seat of Vishnu. The Brahmanas who have always their spiritual eyes wide open praise and illuminate in diverse ways the supreme Seat of Vishnu. Om: This Upanishad is truth.”
1 Itihasas are the Ramayana and the Mahabharata.
ADHYATMA-UPANISHAD ` OF SUKLA-YAJURVEDA
Tue One Aja (unborn) is ever located in the cave (of the heart) within the body. (Prthivi) the earth is His body; though He pervades the earth, it does not know Him. The waters are His body ; though He pervades the waters, they do not know Him. Agni is His body; though He pervades agni, it does not know Him. Vayu is His body; though He pervades vayu, it does not know Him. Akay is His body; though He pervades akas, it does not know Him. Manas is His body; though He pervades manas, it does not know Him. Buddhi is His body; though He pervades buddhi, it does not know Him. Ahankara is His body; though He pervades ahankara, it does not know Him. Chitta is His body; though He pervades chitta, it does not know Him. Avyakta is His body; though He per- vades avyakta, it does not know Him. Akshara is His body; though He pervades akshara, it does not know Him. Mrtyu is His body ; though He pervades mrtyu, it does not know Him. He who is the inner soul of all creatures and the purifier of sins, is the one divine Lord Narayana.
The wise should through the practice of deep meditation of Brahman leave off the (recurrent) conception of “I” and “mine” in the body and the senses which are other than Atma. Having known himself as Pratyagatma, the witness of buddhi and its actions, one should ever think “So’ham” (“I am That”) and leave off the idea of Atma in all others. Shunning the pursuits of the world, the body and the S4stras, set about removing the false attribution of self. In the case of a Yogin staying always in his own Atma, his mind perishes having known his Atma as the Atma of all, through inference, Vedas
> This Upanishad is also called Turiyatita Avadhita Upanishad,
56 THIRTY MINOR UPANISHADS
and self-experience. Never giving the slightest scope to sleep, worldly talk, sounds, etc., think of Atma, (in yourself) to be the (supreme) Atma. Shun at a distance like a chandala (the thought of) the body, which is generated out of the impurities of parents and is composed of excreta and flesh. Then you will become Brahman and be (in a) blessed (state). O Sage, having dissolved (Jiva-) Atma into Paramatma with the thought of its being partless, like the ether of a jar in the universal ether, be ever in a state of taciturnity. Having become that which is the seat of all Atmas and the self-resplen- dent, give up the macrocosm and microcosm like an impure vessel. Having merged into Chidatma, which 18 ever blissful, the conception of “I” which is rooted in the body, and having removed the (conception of) Linga (here the sign of separate- ness), become ever the Kevala (alone). Having known “I am that Brahman” in which alone the universe appears like a town in a mirror, become one that has performed (all) his duty, O sin- less one. The ever-blissful and the self-effulgent One being freed from the grip of ahankara attains its own state, like the spotless moon becoming full (after eclipse).
With the extinction of actions, there arises the extinction of chinta. From it arises the decay of vasanas; and from the latter, arises moksha; and this is called Jivanmukti. Looking upon everything in all places and times as Brahman brings about the destruction of २888188 through the force of vasanas of sattvic nature. Carelessness in Brahmanishtha by (or medita- tion of Brahman) should not in the least be allowed (to creep in). Knowers of Brahman style (this) carelessness, in Brahmic science, as death (itself). Just as the moss (momentarily) displaced (in a tank) again resumes its original position, in a minute, so Maya envelops even the wise, should they be careless (even for a moment). He who attains the Kaivalya state during life becomes a Kevala even after death of his body. प्रशा" devoted to samadhi, become a nirvikalpa (or the change- less one), O sinless one. The granthi (or knot) of the heart, full of ajfiana, is broken completely only when one sees his Atma as secondless through nirvikalpa samadhi,
ADHYATMA-UPANISHAD 57
Now, having strengthened the conception of Atma and well given up that of “I” in the body, one should be indifferent as he would’be towards jars, cloth, etc. From Brahma down to a pillar, all the upadhis are only unreal. Hence one should see (or cognize) his Atma as all-full and existing by itself (alone). Brahma is Swayam (Atma); Vishnu is Atma; Rudra is Atma; Indra is Atma; all this universe is Atma and there is nothing but Atma. By expelling (from the mind) without any re- mainder all objects which are superimposed on one’s Atma, one becomes himself Parabrahman the full, the secondless and the actionless. How can there be the heterogeneity of the universe of sankalpa and vikalpa in that One Principle which is immu- table, formless and homogeneous? When there is no difference between the seer, the seen, and sight, there being the decayless and Chidatma, full like the ocean at the end of a Kalpa and effulgent, all darkness, the cause of false perception, merges in it. How can there be heterogeneity in that one supreme Principle which is alike? How can there be heterogeneity in the highest Tattva which is One? Who has observed any heterogeneity in sushupti (the dreamless sleep), where there is happiness only? This vikalpa has its root in chitta only. When chitta is not, there is nothing. Therefore unite the chitta with Paramatman in its Pratyagatmic state. If one knows Atma as unbroken bliss in itself, then he drinks always the juice (or essence) of bliss in his Atma, whether internally or externally.
The fruit of vairagya 18 bodha (spiritual wisdom); the fruit of bodha is uparati (renunciation) ; santi (sweet patience) is attained out of the enjoyment of the bliss of one’s Atma, and this santi is the fruit of uparati. If the latter in each of these is absent, the former is useless. Nivrtti (or the return path) leads to the highest contentment and (spiritual) bliss is said to be beyond all analogy. That which has Maya as its upadhi is the womb of the world; that true one which has the attribute of omniscience, etc., and has the variegated mystery is denoted by the word “Tat” (that). That is called Apara (the other or inferior) which shines through meditation upon the idea and the
8
he THIRTY MINOR UPANISHADS
world asmat* and the consciousness of which is developed by antahkarana, By separating the upadhis Maya and avidya from Para and Jiva (cosmic and human Atmas respectively), one realises Parabrahman which is partless and Sachchidananda. Making the mind dwell upon such sentences (or ideas) as the above constitutes sravana (hearing). It becomes manana (contemplation) when such ideas are quieted (in one) through logical reasoning. When (their) meaning is confirmed through these (two processes), the concentration of the mind on it alone constitutes nididhyasana. That is called samadhi in which the chitta, rising above the conception of the contemplator and contemplation, merges gradually into the contemplated, like a light undisturbed by the wind. Even the mental states are not known (at the time when one is within the scope of Atma). But they are only inferred from the recollection which takes place after samadhi. Through this samadhi are destroyed crores of karmas which have accumulated during cycles of births without beginning and pure dharma 18 developed. Know- ers of Yoga call this samadhi, dharma-megha (cloud), inasmuch as it showers nectarine drops of karma in great quantities, when all the hosts of vasanads are destroyed entirely through this, and when the accumulated karmas, virtuous and sinful, are rooted out. Then that in which speech was hidden till now, appears no longer so, and shines as Sat ; and direct cognition reveals itself, like the myrobalan in the palm of the hand. Vairagya begins from where the vasanas cease to arise towards objects of enjoyment. The cessation of the rising of the idea of “1” 18 the highest limit of buddhi; uparati begins from where the mental states once destroyed do not again arise. That ascetic is said to possess Sthitaprajfia who enjoys bliss always and whose mind is absorbed in Brahman that is formless and actionless. That state of mind is termed prajfia that realises the oneness of Brahman and Atma after deep inquiry, and that has the, vrtti of nirvikalpa and chinmatra. He who possesses this always is a Jivanmukta. He is a Jivanmukta who has neither the conception of “1” in the body and the senses, nor
1 { and its inflexions.
ADHYATMA-UPANISHAD 59
the conception of another (different from himself) in everything else. He is a Jivanmukta who sees through his prajfia no difference’ between his own Atma and Brahman as well 28 be- tween Brahman and the universe. He is a Jivanmukta who pre- serves equanimity of mind, either when,revered by the good or reviled by the vicious. One who has cognized the true nature of Brahman is not subject to rebirth as before. But were he so subjected, then he is not a true knower, the knowing of Brahman being external only. A man is subject to prarabdha* so long as he is affected by pleasure, etc. The attainment of a result is always preceded by action; and nowhere is it without karma. Through the cognition “I am Brahman” are destroyed the karmas accumulated during hundreds of crores of previous births, like the actions in the dreaming state (that are destroyed) during the waking state.
An ascetic having known himself as associateless and in- different like ether, is not at all affected by any of his karmas at any time. Just as the ether 18 not affected by the alcoholic smell through its contact with a pot, so Atma is not affected by the gunas produced by its upadhi. The prarabdha karma that has begun to act before the dawn of jiiana is not checked by it; and one should reap its fruit, as in the case of an arrow discharged at a target. An arrow that is discharged towards an object with the idea that itis a tiger, does not stop when it (the tiger) is found to be a cow; but it (even) pierces the mark through its speed, without stopping. When one realises his Atma as free from old age and death, then how will prarabdha affect him? Prarabdha accomplishes (its work) only when one considers his body as Atma. This conception of Atma as body is not at all a desirable one ; so it should be given up along with prarabdha, since it is simply a delusion to attribute prarabdha to this body. How can there be reality to that which is super- imposed upon another? How can there be birth to that which is not real ? How can there be death to that which is not born? How can there be prarabdha to that which is unreal? The Veda speaks of prarabdha in an external sense only, to satisfy those
1 The result of past karma now enjoyed.
60 THIRTY MINOR UPANISHADS
foolish persons that doubt, saying: “If jfiana can destroy all the results of ajfiana (such as body, etc.), then whence is the exis- tence of this body to such a one?” but not to inculéate to the wise the existence of the body.
Atma is all-full, beginningless, endless, immeasurable, unchangeable, replete with Sat, Chit, and Ananda, decayless, the one essence, the eternal, the differentiated, the plenum, the endless, having its face everywhere, the one that can neither be given up nor taken up, the one that can neither be supported nor be made to support, the gunaless, the actionless, the subtle, the changeless, the stainless, the indescribable, the true nature of one’s Atma, above the reach of speech and mind, the one full of Sat, the self-existent, the immaculate, the enlightened, and the incomparable; such is Brahman, one only without a second. There are not in the least many. He who knows his Atma himself through his own cognition, as the one who is not restricted by any, is a Siddha (one that has accomplished his object), who has identified his Atma with the one changeless Atma. Whither is this world gone, then? How did it appear ? Where isit absorbed? It was seen by me just now, but now itis gone. What a great miracle! What 18 fit to be taken in? and what to be rejected? What is other (than Atma)? And what is different (from It)? In this mighty ocean of Brahman full of the nectar of undivided bliss, 1 do not see, hear, or know anything. Iremain in my Atma only and in my own nature of Sat, Anandaripa. I am an asanga (or the associateless). I am anasanga. I am without any attributes. I am Hari (the Lord taking away sin). Iam the quiescent, the endless, the all-full and the ancient. I am neither the agent nor the enjoyer. I am the changeless and the decayless. I am of the nature of pure enlightenment. I am the one and the perpetual bliss.
This science was imparted to Apantaratama who gave it to Brahma. Brahma gave it to Ghora-Angiras. Ghora-Angiras gave it to Raikva, who gave it to Rama. And Rama gave it to all beings. ‘This is the teaching of Nirvana; and this is the teaching of the Vedas; yea, this is the teaching of the Vedas. Thus ends the Upanishad.
SUBALA-UPANISHAD OF SUKLA-YAJURVEDA
Kuanpa |
Ten he (Raikva’) asked: “ What was at first ?” To which (He the Lord) replied :
“There was neither Sat * nor asat nor Sat-asat. From it, tamas (darkness) was evolved. From tamas came bhitadi;* from bhitadi came akas’', from akas, vayu; from vayu, agni (fire) ; from agni, apas (water); and from dpas, prthivi (earth). Then it became an egg. After remaining so for one (divine) year, it split into two and became earth below,* the akas’ above and in the midst, the infinite Purusha of a divine form of myriads of heads, eyes, feet and hands. Prior tothe bhitas (elements), he had evolved Mrtyu (time or death) of three letters °, three heads, and three feet, and having a khanda-paras'u ° (broken
1 [४ the Chhandogya Upanishad, Raikva is said to be the imparter of Sam- vargavidya.
9 The absolute (Parabrahman) 18 neither Sat (Be-ness) nor asat (not-Be-ness) nor a commingling of both. It is neither spirit nor matter nor a commingling of both.
3 Bhitadi is tamasa ahankara according to Vishnu Purana.
** Above and below” refers not to the position but only tothe state, of matter, grossor subtle. “Inthe midst” implies that akas and earth are soaked
-in and with spirit.
5This refers to the first triane manifestation of Purusha or spirit through time when only there is activity. Mrtyu or Kala is the first mani- festation whereas Yama (or the God of death) is the secondary one dealing with the death of creatures lower down.
§Khanda means divided or with parts. Parasu literally injuring an- other. Hence Mrtyu with his khanda-parasu divided eternal time into its parts and conditions the absolute through primordial matter. In the Puranas and pring कः Mrtyu and Yama 816 represented as having an axe broken in a co.
62 THIRTY MINOR UPANISHADS
axe). Tohim, Brahma (the Purusha) spoke. He entered Brah- ma himself and evolved mentally the seven sons ` and these Havirats (or sons) as well as the seven prajapatis (progenitors). Brahmanas > were born from His mouth, Kshattriyas from His hands, Vais'yas from His thighs, and from the feet were born the Sudras. The moon was born from His manas (mind), the sun from His eyes, vayu from (His) ears and pranas from (His) heart. Thus all things were born.”
Kuanpa II
“ From apana came Nishadas, Yakshas, Rakshasas, and Gan- dharvas. From (His) bones, arose the mountains. From His hairs arose the herbs and the trees. From His forehead, Rudra was born through His anger. The breath of this great Being became the Reveda, Yajurveda, Simaveda, Atharvaveda, Siksha (the science of the proper pronunciation and articulation of sounds), Kalpa (the science of methodology), Vyakarana (grammar), Nirukta (glossarial explanation of obsolete and other terms in Vedas), Chhandas (prosody or vedic metre), Jyotisha (astronomy), Nyaya (logic), Mimamsa (including rituals and vedanta), Dharmasdastras, commentaries, glosses and all beings. This Atma (or the Self of Purusha) is Hiranyajyotis (or golden or effulgent Light) into which all the universe is absorbed. He divided Atma (his Self) into two moieties; out ef one moiety, the woman was created; and out of the other, man. Having become a Deva, He created the Devas. Having become a Rshi, He created the Rshis; also He (न Yakshas, Rakshasas, Gandharvas, wild and domestic beasts and others such as cows, bulls, mares and horses, she-asses and asses and Vis'‘vambhara (the Supporter) and Visvambhara (the earth). Be- coming Vais’vanara (fire) at the end (of creation), He burnt up all objects. Then (in dissolution), prthivi was absorbed in 8028, apas in agni, agni in vayu, vayu in akas’, akas’ in indriyas (organs),
1 This refers to the septenary manifestation from the triune one; also to the sub-septenary ones.
> [7 other words beings of Sattva, Rajas and Tamas and an admixture of these were born.
SUBALA-UPANISHAD 63
indriyas into tanmatras (rudimentary properties), tanmatras into 01841, bhitadi into mahat, mahat into avyakta, avyakta into akshav’a (the indestructible), akshara into tamas (dark- ness). And tamas becomes one with the supreme Lord. And then there is neither Sat nor asat, nor, Sat-asat. This is the teaching of Nirvana and this is the teaching of the Vedas. Yea, This is the teaching of the Vedas.”
Kuanpa III
“ At first, there was Asat, unborn, non-existent, unsupported, soundless, touchless, formless, tasteless, odourless, and decayless. The undaunted man never grieves, as he knows Atma to be great, all-pervading and unborn. It (Atma) is pranaless, mouthless, earless, tongueless, manas-less, tejas-less, eyeless, nameless, gotraless (or clanless), headless, handless, feetless, non-unctuous, bloodless, non-measurable, neither long nor short, neither gross nor atomic, neither great nor small, endless, indescribable, non- returnable, non-luminous, not hidden, having neither inside nor outside, neither eating anything nor being eaten by others. Some one (out of many) attains to this (Atma) by the six means of satya (truth), dana (charity), tapas (religious austerities), non-injury to any creature, celibacy and complete indifference to worldy objects;* and there are no other means. Whoever feels happy with the thought ‘I know That’, that learned person’s prana will never get out of his body at the moment of death, but will become absorbed in Brahman; and being absorbed in Brahman, he attains the state of Brahman Itself as he who knows this.”
Kuanpa IV
“Inthe middle of the heart is a red fleshy mass in which is the dahara-lotus. Like the lotus, it opens into many (petals). There are ten openings in the heart. The (different kinds of) pranas are located there. Whenever he (Atma) is united with
` The word anasakena (non-injury) is repeated in the text which is wrong.
64 THIRTY MINOR UPANISHADS
prana, he sees cities with rivers and other variegated things ; when united with vyana, he sees Devas and Rshis; when united with apana, he sees Yakshas, Rakshasas and Gandharvas ; when united with udana, he perceives the celestial world, Devas, Skanda (Kartikeya or the six-faced Mars), and Jayanta (Indra’s son); when united with samana, he sees the celestial world and the treasures (of Kubera); when united with rambha (a nadi hereafter given out), he sees whatever is seen or not seen, heard or not heard, eaten or not eaten, asat or Sat and all else.
“ There are ten nadis ; in each of these are seventy-one, And these become 72,000 branch nadis. When Atma sleeps therein, it produces sound; but when Atma sleeps in the second kosa (or sheath) then it sees this world and the higher as also knows allthe sounds. This is spoken of as samprasada (deep sleep rest). Then prana protects the body. The nadis are full of blood, of the colours green, blue, yellow, red, and white. Now this dahara-lotus has many petals like alily. Like a hair divided into 1,000 parts, the nadis called hitaare. The divine Atma sleeps in the akas of the heart, in the supreme kos‘a (or anandamaya sheath); sleeping there, it has no desires, no dreams, no deva-worlds, no yajfias or sacrificer, no mother or father, no relative, no kinsman, no thief, or no Brahman-slayer. Its body is tejas (resplendent effulgence) and of the nature of nectar (or the immortal). Itis asifin sport, a water-lotus. When he returns again to the waking state by the same way (he quitted or went in before to the heart), he is Samrat*. Thus says he.”
Kyaypa V?
“That which joins one place (or centre) with another is the nadis which bind them. The eye is adhyatma (pertaining to the body) ; the visible objects are adhibhita (pertaining to the
1 Lit.. one producing sound.
9 [7 this chapter are given out the several correspondences of the devas (or the presiding spiritual deities) and of the objects to the five organs of sense, the five organs of action, and the antahkarana (or lower mind) composed of manas, buddhi, ahankara, and chitta.
SUBALA-UPANISHAD 65
elements) and the sun is adhidaivata (spiritual). The nadis form their bond (or connect them). He who moves in the eye, in the visible, in the sun, in the nadis, in prana, in vijfidna,’ in 2118102, in the akas’ of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
“The ear 18 adhyatma, the audible adhibhita, and dik (the quarters) is adhidaivata. ‘The nadis bind them. He who moves in the ear, in the audible, in the quarters, in the nadis, in prana, in vijiana, in ananda,in the akas of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
“The nose is adhyatma, the odoriferous adhibhita, and the earth 18 adhidaivata. The 18018 bind them. He who moves in the nose, the odoriferous, the earth, the nadis, prana, vijfiana, finanda, the akas of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
“The tongue is adhydtma: the tastable adhibhita, and Varuna is adhidaivatéa. The 18418 bind them. He who moves in the tongue, the tastable, Varuna, the nadis, prana, vijiana, ananda, the akas’ of the heart, and within all else— That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
“The skin 18 adhyatma, the tangiferous adhibhita, and the vayu is adhidaivata. The nadis bind them. He who moves in the skin, the tangiferous, the vayu, the nadis, prana, vijfiana, Ananda, the akas’ of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end,
' ^ Vak (speech) 18 adhyatma, that which is acted upon by vak 18 adhibhita, and Agni is Adhidaivata. ‘The 78418 bind them. He who moves in vak, that which is acted upon by vak, Agni, the nadis, prana, vijfiana, the akas of the heart, and within all else—That is Atma. Itis that which should be worshipped. It
is without old age, death, fear, sorrow, or end. > Probably prana, vijfiana, and ananda refer to the sheaths formed by them,
9
66 THIRTY MINOR UPANISHADS
“The hand is adhyatma, that which can be handled is adhi- 0118, and Indra is adhidaivata. The nadis bind them. He who moves in the hand, that which can be handled by it, Indra, the nadis, prana vijfiana, Ananda, the akas of the heart, and within all else—That is Atma. It is that which should be wor- shipped. It 18 without old age, death, fear, sorrow, or end.
“The feet is adhyatma, that which is walked upon is adhi- bhita, and Vishnu (or Upendra) is adhidaivata. The nadis bind them. He who moves in the feet, that which is walked upon, Vishnu, the nadis, prana, vijfiana, 8118108, the akayg of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end. |
“The anus is adhyatma, the excreta is adhibhita, and Mrtyu is adhidaivata. The 18418 bind them. He who moves the anus, the excreta, Mrtyu, the nadis, prana, vijfiana, ananda, the 8188 of the heart, and within all else—That is Atma. It is that which should be worshipped. Itis without old age, death, fear, sorrow, or end | “The genitals is adhyatma, the secretion is adhibhita, and Prajapati is adhidaivata, The nadis bind them. He who moves in the genitals, secretion, Prajapati, the nadis, prana, vijfiana, ananda, the akas’ of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
+ «Manas 18 adhyatma, the thinkable 18 adhibita, and the moon :
18 Adhidaivata. The nadis bind them. He who moves in the manas, the thinkable, the moon, the nadis, prana, vijfiana, 8118708, the akas of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end
“ Buddhi is adhyatma, the certainly knowable is adhibhita, and Brahma is adhidaivata. The nadis bind them. He who moves in buddhi, the certainly knowable, Brahma, the 18418, prana, vijiiana, ananda, the akas’ of the heart, and within all else—That
* Although in the original manas, buddhi, etc., are in the middle, yet they are inserted here after the karmendriyas
&
SUBALA-UPANISHAD 67
is Atma/ It is that which should be worshipped. It is without old age, death, fear, sorrow, or end. |
“Ahahkara is adhyatma, that which is acted upon by ahankara is adhibhita, and Rudra is,adhidaivata. The nadis bind them. He who moves in ahankara, that which is acted upon by ahankara, Rudra, the nadis, prana, vijfiana, ananda, the akas’ of the heart, and within all else—That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
“Chitta is adhyatma, that which is acted upon by chitta (pro- ducing fluctuation of thought) is adhibhita, and Kshetrajfia is adhidaivata. The nadis bind them. He who moves in chitta, that which is acted upon by chitta, Kshetrajfia, the nadis, prana, vijfiana, ananda, the akas’ of the heart, and within all else—That is Atma. _ It is that which should be worshipped. It is without old age, death, fear, sorrow, or end.
“fle is the knower of all, the Lord of all, the ruler of all, the one latent in all, the one worshipped for the happi- ness of all, but Himself not worshipping (or seeking) any happiness, the one worshipped by all, the Vedas and other books and to which all this is food, but who does not be- come the food of another; moreover, the one who,,as the eye, is the ordainer of all, the one who as annamaya 18 Bhitatma; the one who as pranamaya is Indriyatma, the one as manomaya is Sankalpatma, the one who as vijfianamaya 18 Kalatma, the one who as anandamaya is Layaétma, is one and not dual. How can it be said to be mortal? How can it be said that there is not immortality in It? It is neither internal prajfia nor external prajfiad nor both, nor Prajfianaghana; it is neither prajfia nor not-prajiia ; it is neither known nor isit to know anything. Thus is the exposition of Nirvana; and thus is the exposition of the Vedas ; yea, thus isthe exposition of the Vedas.”
Kuanpa VI
“At first there was not anything in the least. These creatures were born through no root, no support but the Divine Deva, the one Narayana.’ The eye and the visible are Narayana ;
1 Narayana is the Universal Self. This chapter gives out the pantheistic theory that the whole universe is nothing but God Narayana.
68 THIRTY MINOR UPANISHADS
the ear and the audible are Narayana; the tongue and the ‘tastable’ are Narayana; the nose and the ‘smellable’ are Narayana ; the skin and the tangible are Narayana; inanas and that which is acted upon by it are Narayana; buddhi and that which is acted upon by itare Narayana; ahankara and that which is acted upon by it are N arayana ; chitta and that which is acted upon by itare Narayana; vak and that which is spoken are Narayana; the hand and that which is lifted are Narayana ; the leg and that which is walked upon are Narayana; the anus and the excreted are Narayana; the genitals and the enjoyment of pleasure are Narayana. The originator and the ordainer as also the agent and the causer of changes, are the Divine Deva Narayana only. Adityas, Rudras, Maruts, Vasus, As’vins, the Rk, Yajus, and Sama, Mantras, Agni, clarified butter and oblation—all these are Narayana. ‘The origin and the combina- tion are the Divine Deva Narayana only. Mother, father, brother, residence, asylum, friends and dependents are Narayana only. The divine nadis known as viraja, sudarsana, jita, saumyad, mogha, kumara, amrta, satya, sumadhyama, nasira, 8118118, sura, sirya, and bhasvati (fourteen nadis in all), that which thunders, sings and rains, v1z., Varuna, Aryama (sun), Chandramas (moon), Kala (part), Kavi (Sukra), the creator Brahma and Prajapati, Indra, Kala (or time) of days, half-days, © Kalpa, the upper, and the directions—all these are Narayana. That which was and will be is this Purusha only. Like the eye (which sees without any obstacle) the thing spread in the akas,, the wise ever see this supreme seat of Vishnu. Brahmanas who are ever spiritually awake, praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the exposition to the attaining of Nirvana ; thus is the teaching of the Vedas ; yea, thus is the teaching of the Vedas.”
Kaanpa VII
८८ Within the body, is the one eternal Aja (unborn), located in the cave (of the heart). Harth is His body. Though He moves in the earth, earth does not know Him. Waters are His
SUBALA-UPANISHAD 69
body. Though He moves in the waters, waters do not know Him. Tejas is His body. Though He moves in tejas, tejas does not know Him? Vayuis His body. Though He moves in vayu, vayu does not know Him. Akay’ 18 His body. Though He moves in akas', ikas' does not know Him. Manas is His body. Though He moves in manas, manas does not know Him. Buddhi is His body. Though He moves in buddhi, buddhi does not know Him. Ahankara is His body. Though He moves in ahankara, ahankara does not know Him. Chitta is His body. Though He moves in chitta, chitta does not know Him. Avyakta is His body. Though He moves in avyakta, avyakta does not know Him. Akshara is His body. Though He moves in akshara, akshara does not know Him. Mrtyu (death) is His body. Though He moves in Mrtyu, Mrtyu does not know Him. Such an one is the Atma within all creatures, the remover of all sins and the Divine Deva, the one Narayana.
“This knowledge was imparted (by Narayana) to Apantarata- ma who in turn imparted it to Brahma. Brahma imparted it to Ghora-Angiras. He imparted it to Raikva, who in turn impart- ed it to Rama. Rama imparted it to all creatures. This is the teaching of Nirvana ; this is the teaching of the Vedas ; yea, this is the teaching of the Vedas.”
Kuyanpa VIII
“The Atma of all which is immaculate, is located within the cave in the body. Atma which livesin the midst of the body filled with fat, flesh and phlegm ina seat very closely shut up with shining many-coloured walls resembling a Gandhar- va city and with the (subtle) essence going out of it (to other parts of the body), which seat may be likened to a plantain flower and is ever agitated like a water-bubble—this Atma is of an unthinkable form, the Divine Deva, associateless and pure, has tejas as its body, is of all forms, the Lord of all, the unthink- able and the bodiless, placed within the cave, immortal, shining, and bliss itself. He is a wise person who cognizes Atma thus, and not one who does not do so.”
70 THIRTY MINOR UPANISHADS
Kuaypa IX
Once Raikva questioned Him (Lord) thus: ^ @ Lord, in whom does everything disappear (or merge)?” He replied thus: ^ 11180 which (or he who) disappears in the eye becomes the eye only; that which disappears in the visible becomes the visible only ; that which disappears in the sun becomes sun only ; that which disappears in Virat becomes Virat only ; that which disappears in prana becomes prana only; that which disappears in vijfiana becomes vijfiana only; that which disappears in ananda becomes ananda only; that which disappears in turya becomes turya only—(all these) attain that which is death- less, fearless, sorrowless, endless, and seedless.”
Then He continued: “That which disappears in the ear becomes ear itself ; that which disappears in the audible becomes the audible only; that which disappears in dik (space) becomes dik only ; that which disappears in sudaras/ana (discus) becomes sudars’ana only: that which disappears in apana becomes apana only; that which disappears in vijfiiaéna becomes vijfiana only ; that which disappears in ananda become ananda only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.”
Then He continued: “That which disappears in the nose becomes nose only; that which disappears in the odoriferous becomes odoriferous only; that which disappears in prthivi becomes prthivi only; that which disappears in jitam (vietory) becomes victory only; that which disappears in vyana becomes vyana only ; that which disappears in vijfiana becomes vijfiana only ; that which disappears in bliss becomes bliss only ; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.” ¦
Then He continued: “That which disappears in the mouth becomes the mouth only; that which disappears in the tasted becomes the tasted only; that which disappears in Varuna becomes Varuna only; that which disappears in soumya
SUBALA-UPANISHAD 71
(moon or Mercury) becomes soumya only; that which dis- appears in udana becomes udana only; that which disappears in vijfiana becomes vijfiana only; that which disappears in bliss becomes bliss only; that which disappears in turya be- comes turya only—(all these) attain» that which is deathless, fearless, sorrowless, endless, and seedless.”
Then He continued: “That which disappears in the skin becomes the skin only; that which disappears in touch becomes touch only; that which disappears in vayu becomes vayu only ; that which disappears in cloud becomes cloud only; that which disappears in 88111118, becomes samana only; that which disappears in vijfiiana becomes vijfiana only; that which dis- appears in bliss becomes bliss only ; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.”
Then He continued: “That which disappears in vak be- comes vak only; that which disappears in speech becomes speech only; that which disappears in Agni becomes Agni only; that which disappears in kumaraé becomes kumara only; that which disappears in hostility becomes hostility itself ; that which disappears in vijfiana become vijfiana only ; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless,”
Then He continued: “That which disappears in the hand becomes the hand only; that which disappears in that which is lifted’ by the hand becomes that which is lifted by the hand; that which disappears in Indra becomes Indra only ; that which disappears in the nectar becomes the nectar only ; that which dis- appears in mukhya becomes mukhya only; that which dis- appears in vijfidna becomes vijfiana only; that which dis- _ appears in blisss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain, that which 18 deathless, fearless, sorrowless, endless, and seedless.”
Then He continued: “ That which disappears in the leg be- comes the leg only ; that which disappears in that which is walked upon becomes that which is walked upon ; that which disappears
72 THIRTY MINOR UPANISHADS
in Vishnu becomes Vishnu only ; that which disappears in satya becomes satya only; that which disappears in the suppression of the breath and voice becomes the suppression of the breath and voice; that which disappears in vijfiana becomes vijfiana only; tiat which disappears in bliss becomes bliss only ; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.” |
Then He continued: “That which disappears in the anus becomes the anus only; that which disappears in that which is excreted becomes that which is excreted ; that which disappears in Mrtyu becomes Mrtyn only; that which disappears in spiri- tuous liquor becomes spirituous liquor only; that which dis- appears in hurricane becomes hurricane only ; that which dis- appears in vijfidna becomes vijfiana only ; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.” ©
Then He continued: “ That which disappears in the genitals becomes the genitals only; that which disappears in that which is enjoyed becomes that which is enjoyed ; that which disappears in that which is Prajapati becomes Prajapati only; that which disappears in nasinam becomes nasinam only; that which disappears in kurmira becomes kurmira only; that which disappears in vijfiiana becomes vijfiana only; that which disappears in bliss becomes bliss only ; that which disappears in turya becomes turya only—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.”
Then He continued: “ That which disappears in manas be- comes manas itself; that which disappears in the thinkable becomes the thinkable itself; that which disappears in the moon becomes the moon itself; that which disappears in sisu becomes sis'u itself ; that which disappears in s'yena becomes syena itself ; that which disappears in vijiana becomes vijfiana itself; that which disappears in ananda becomes 8187148 itself; that which disappears in turya becomes turya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless,”
SUBALA-UPANISHAD 73
Then He continued: “That which disappears in buddhi becomes buddhi itself; that which disappears in the certainly knowable becomes the certainly knowable itself; that which dis- appears in Brahma becomes Brahma himself; that which dis- appears in Krshna becomes Krshna himself; that which dis- appears in Sirya becomes Surya itself; that which disappears in vijfidna becomes vijfiana itself; that which disappears in 81181108, becomes 8118108 itself; that which disappears in turya becomes turya itself—(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless.”
Then He continued: ^ That which disappears inahankara be- comes ahankara itself; that which disappears in that which is acted upon by ahankara becomes that itself; that which disappears in Rudra becomes Rudra himself; that which dis- appears in asura becomes asura itself; that which disappears in sveta becomes sveta itself; that which disappears in vijfidna becomes vijfiana itself ; that which disappears in ananda becomes ananda itself; that which disappears in turya becomes turya itself—(all these) attain that which 18 deathless, fearless, sorrow- less, endless, and seedless. ”
Then He continued: “ That which disappears in chitta be- comes chitta itself ; that which disappears in that which is acted upon by chitta becomes that itself ; that which disappears in Kshe- trajfia becomes Kshetrajfia itself ; that which disappears in bha- svati becomes bhasvati itself; that whch disappearsin naga becomes naga itself; that which disappears in vijiana becomes vijfiana itself; that which disappears in 4nanda becomes ananda itself ; that which disappears in turya becoms turya itself—(all these) attain that which is deathless, fearless, sorrowless, end- ` less, and seedless.”
“He who knows this as seedless in this manner becomes himself seedless. He is neither born, nor dies, nor is deluded, nor split, nor burnt, nor cut—yea, he does not feel angry, and hence he is said to be Atma, capable of burning all. Such an Atma is neither attained by a hundred sayings, nor by (the reading of) many scriptures, nor by mere intelligence, nor by hearing from others, nor by understanding, nor by Vedas, nor
10
74 THIRTY MINOR UPANISHADS
by scriptures, nor by severe tapas, nor sankhya, nor yoga, nor observances of the orders of the life, nor by any other means (than the following). Devoted Brahmanas who ‘repeat the Vedas according to rules and who worship Him with praise attain Him. He who 18 quiescent, self-controlled, indifferent to worldly objects and resigned, having centred his mind on Atma sees Atma and becomes one with the Atmaof all, as also he who knows this.”
KuHanpa X
Then Raikva asked Him: “O Lord, where do all things rest ? He replied: “In the worlds of Rasatala (or nether worlds).”
“In what are these (Rasaitala worlds) woven warp and woof?” He replied: ‘ In the worlds of उप).
“ In what are these(worlds of Bhih) woven warp and woof ?”” He replied: ^ In the worlds of Bhuvah.”
“In what are these (Bhuvah worlds) woven warp and woof,? ” “In the worlds of Suvah.”
“Tn what are these (Suvah worlds) woven warp and woof? ” “Tn the worlds of Mahah. 2
“In what are these (Mahah worlds) woven warp and woof ? ” “In the Janaloka.”
“In what are these (Jana worlds) woven warp and woof ?” “In the Tapoloka.” |
“In what are these (Tapolokas) woven warp and woof ?” “In the Satya loka.”
“In what are these (Satya worlds) woven warp and woof ? ” “ In the Prajapati loka.”
“In what are these (Prajapati worlds) woven warp and woof?” “In the Brahmaloka.”
“In what are these (Brahma worlds) woven warp and woof?” “In the Sarvaloka.”
“In what are these (Sarva lokas) woven warp and woof?” “In Atma—which is Brahman, like beads (in a rosary) warp-wise and woof-wise.” |
Then he said: “ All these rest in Atma, and he who knows this, becomes Atma itself. Thus is the exposition of Nirvana,
SUBALA-UPANISHAD 75
Thus is the exposition of the Vedas ; yea, thus is the exposition of the Vedas.” »
Kuanpa XI
Again Raikva asked Him: “O Lord! what is the seat of Atma which is replete with vijfiana? and how does it leave the body and pervade the universe?” To this He replied : “ There is a mass of red flesh in the middle of the heart. In it, there 18 a lotus called dahara. It buds forth in many petals like a water-lily. In the middle of it is an ocean (samudra)." In its midst is a koka’ (bird), Init thereare four nadis. They are rama, arama, Ichchha and punarbhava. Of these, rama leads a man of virtue to a happy world. Arama leads one of sins into the world of sins. (Passing) through Ichchha (nadi), one gets whatever he remembers. Through punarbhava, he splits open the sheaths; after splitting open the sheaths, he splits open the skull of the head; then he splits open prthivi; then apas ; then tejas; then vayu; then akas. Then he splits open manas ; then bhitadi ; then mahat ; then avyakta; then akshara ; then he splits open mrtyu and mrtyu becomes one with the supreme God. Beyond this, there is neither Sat nor asat, nor Sat-asat. Thus is the exposition of Nirvana; and thus is the exposition of the Vedas ; yea, thus is the exposition of the Vedas.”
Kuanpa XII*
* Anna (food) came from Narayana. It was first cooked in Brahmaloka in the Maha-samvartaka fire. Again it was cooked in the sun; again it was cooked in kravyadi (lit., the fire that burns raw flesh, etc.) ; again it was cooked in jwalakila (the flaming kila); then it became pure and not stale (or fresh). One should eat whatever has fallen to his lot and without begging ; one should never beg any (food).”
1 The ocean probably refers to akasic space. 9 Koka probably refers to Hamsa.
3 In this chapter are related the different fires, the first or primordial anna or food-substance has to pass through in order to become the gross food,
76 THIRTY MINOR UPANISHADS
Kauanpa XIIT
“The wise man should conduct himself like a lad, with the nature of a child, without company, blameless, silent and wise and without exercising any authority. This description of Kaivalya is stated by Prajapati. Having found with certitude the supreme seat, one should dwell under a tree with torn cloths, unaccompanied, single and engaged in samadhi. He should be longing after the attaining of Atma and having attained this object, he is desireless, his desires have decayed. He fears none, though he finds the cause of death in such as elephants, lions, gadflies, musquitoes, ichneuma, serpents, Yakshas, Rak- shasas, and Gandharvas. He will stand like atree. Though cut down, he will neither get angry nor tremble. He will stand (or remain) like a lotus. Though pierced, he will neither get angry nortremble. He will stand 1116 akas’; though struck, he will neither get angry nor tremble. He will stand by Satya (truth), since Atma is Satya
“ Prthivi is the heart (or centre) of all odours; apas is the heart of all tastes; tejas is the heart of all forms; vayu is the heart of all touch; akas’ is the heart of all sounds; avyakta is the heart of gitas (or sounds); mrtyu is the heart of | all Sattvas; and mrtyu becomes one with the Supreme. And beyond Him, there is neither Sat nor asat, nor Sat-asat. ‘Thus is the exposition of Nirvana; thus is the exposition of the Vedas ; yea, thus is the exposition of the Vedas.”
Kuanpa XIV *
८ Prthivi is the food, and apas is the eater; apas is the food, and jyotis (or fire) is the eater ; jyotis is the food, and vayu is the eater ; vayu 18 the food, and akas’ is the eater ; and akas’is the food and the indriyas (organs) are the eaters ; indriyas are the food and manas is the eater; manas is the food, and buddhiis the eater ; buddhi is the food, and avyakta is the eater; avyakta is the food, and akshara is the eater; akshara is the food, and
1 The causes and effects are herein given out, the cause of an effect becom- ing itself the effect of a higher cause.
SUBALA-UPANISHAD 77
mrtyu is the eater; and mrtyu becomes one with the Supreme. Beyond Him, there is neither Sat nor asat, nor Sat-asat. Thus is the exposition of Nirvana, and thus is the exposition of the Vedas ; yea, thus is the exposition of the Vedas.”
KHAnpa XV |
Again Raikva asked: “O Lord, when this Vijfiana-ghana goes out (of the body or the universe), what does it burn and how?” To which He replied: “ When it goes away, it burns prana, apana, vyana, udana, samana, vairambha, mukhya, antar- yama, prabhafijana, kumara, s‘yena, krshna, sveta, and naga. Then it burns prthivi, apas, tejas, vayu, and akas’; then it burns the waking, the dreaming, the dreamless sleeping and the fourth states as wellas the maharlokas and worlds higher ; then it burns the lokaloka (the highest world forming a limit to the other worlds). Then it burns dharma and adharma. Then it burns that which is beyond, is sunless, limitless, and worldless. Then it burns mahat; it burns avyakta;it burns akshara; it burns mrtyu; and mrtyu becomes one with the great Lord. Beyond Him, there is neither Sat nor asat, nor Sat-asat. Thus is the exposition of Nirvana, and thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas.”
Kuanpa XVI
“This Subala-Bija-Brahma-Upanishad should neither be given out nor taught to one who has not controlled his passions, who has no sons, who has not gone to a Guru, and having be- come his disciple has not resided with him for a year, and whose family and conduct are not known. These doctrines should be taught to him who has supreme devotion to the Lord and as much to his Guru. Then these truths shine in his great soul. Thus 18 the exposition of Nirvana; thus is the exposition of the Vedas ; yea, thus is the exposition of the Vedas.”
^
TEJOBINDU '-UPANISHAD | oF KRSHNA-YAJURVEDA Cuapter I
Param-Duydna (the supreme meditation) should be upon tejo- bindu, which is the Atma of the universe, which is seated in the heart, which is of the size of an atom, which pertains to Siva, which is quiescent and which is gross and subtle, as also above these qualities. That alone should be the dhyana of the Munis as well as of men, which is full of pains, which is difficult to meditate on, whichtis difficult to perceive, which is the emancipated one, which is decayless and which is difficult to attain. One whose food is moderate, whose anger has been con- trolled, who has given up all love for society, who has subdued his passions, who has overcome all pairs (heat and cold etc.), who has given up his egoism, who does not bless anyone nor take anything from others, and also who goes where they na- turally ought not to go, and naturally would not go where they like to go—such persons also obtain three’ in the face. Hamsa is said to have three seats. Therefore know it is the greatest of mysteries, without sleep and without support. It is very subtle, of the form of Soma, and is the supreme seat of Vishnu. That seat has three faces, three gunas and three dhatus, and is form- less, motionless, changeless, sizeless, and supportless. That seat is without upadhi, and is above the reach of speech and
1 Tejas is spiritual light and bindu is seed; hence the seed or source =
of spiritual light. 2 This probably refers to the triangle appearing in the disciples.
TEJOBINDU-UPANISHAD 79
mind, It 18 Svabhfva (Self or nature) reachable only by bhava (being). The indestructible seat is associateless, without bliss, beyond mind, difficult to perceive, emancipated and changeless. It should be meditated upon as the liberated, the eternal, the permanent and the indestructible. It ig Brahman, is adhyatma (or the deity presiding as Atma) and is the highest seat of Vishnu. It is inconceivable, of the nature of Chidaitma and above the akas’, is void and non-void, and beyond the void, and is abiding in the heart. There is (in It) neither meditation nor meditator, nor the meditated, nor the non-meditated. It is not the universe. It is the highest space; it is neither supreme nor above the supreme. It is inconceivable, unknowable, non-truth, and not the highest, It is realised by the Munis, but the Devas do not know the supreme One. Avarice, delusion, fear, pride, passion, anger, sin, heat, cold, hunger, thirst, thought and fancy—(all these do not exist in It). (In It) there is no pride of (belonging to) the Brahmana caste, nor is there the collection of the knot of salvation. (In It) there is no fear, no happiness, no pains, neither fame nor disgrace. That which is without these states is the supreme Brahman.
Yama’ (forbearance), niyama (religious observance), tyaga (renunciation), mouna (silence) according to time and place, Asana (posture), milabandha, seeing all bodies as equal, the position of the eye, prana-samyamana (control of breath), pratyahara (subjugation of the senses), dharana, 4tma-dhyana and samadhi—these are spoken of as the parts (of yoga) in order. That is called yama in which one controls all his organs (of sense and actions) through the vijfiana that all is Brahman; this should be practised often and often. Niyama, in which there is the supreme bliss enjoyed through the flowing (or inclination) of the mind towards things of the same (spiritual) kind, (viz., Brahman) and the abandoning of things differing from one another is practised by the sages asarule. In tyaga (renunciation), one abandons the manifestations (or objects) of the universe through the cognition of Atma that is Sat and Chit. This is practised by the great and is the giver of immediate salva-
५ All these parts of yoga are explained here from the standpoint of vedanta.
80 THIRTY MINOR UPANISHADS
tion. Mouna (the silence), in which, without reaching That, speech returns along with mind, is fit to be attained by the Yogins and should be ever worshipped by the ignorant (even). How is it possible to speak of “That”, from which speech re- turns ? How should it be described as the universe as there is no word to describe it? It is “That” which is (really) called silence, and which is naturally understood (as such). There is silence in children, but with words (latent) ; whereas the know- ers of Brahman have it (silence) but without words. That should be known as “ the lonely seat ” in which there is no man in the beginning, middle, or end, and through which all this (universe) is fully pervaded. The illusion of Brahma and all other beings takes place within one twinkling (of His eye). That should be known as asana (posture), in which one has with ease and without fatigue(uninterrupted) meditation of Brahman ; that is described by the word kala (time), that is endless bliss and that is secondless. Hverything else is the destroyer of happiness. That is called siddhasana (siddha-posture) in which the siddhas (psychical personages) have succeeded in realising the endless One as the support of the universe containing all the elements, etc. That is called the mtlabandha, which is the Mila (root) of all worlds, and through which the root Chitta is (bandha) bound. It should be always practised by the Rajayogins. |
One after having known the equality of the angas (or parts of yoga) point to one and the same Brahman, should be absorbed in that equal (or uniform) Brahman; if not, there is not that equality (attained). Then like a dry tree, there is straightness (or uniformity throughout). Making one’s vision full of spiritual wisdom, one should look upon the world as full of Brahman. That visionisvery noble. It 18 (generally) aimed at the tip of the nose; but it should be directed towards that seat (of Brahman) wherzin the cessation of seer, the seen, and sight will take place, and not towards the tip of the nose. That is called pranayama (the control of breath), in which there is the control of the modifications (of mind) through the cognition of Brahman in all the states of chitta, and others. The checking of
TEJOBINDU-UPANISHAD j 81
(the conception of the reality of) the universe, is said to be expiration. The conception of “I am Brahman” is in- spiration. The holding on (long) to this conception without agitation is cessation of breath. Such is the practice of the enlightened. The ignorant close their nose. That should be known as pratyahara, through which one sees Atma (even) in the objects of sense, and pleases chitta through manas. It should be practiséd. often and often. Through seeing Brahman wherever the mind goes, the dharana of the mind is obtained. Dharanad is thought of highly by the wise. By dharanaé is meant that state where one indulges in the © good thought, “I am Brahman alone,” and is without any support. This dhyana is the giver of supreme bliss. Being first in a state of changelessness, and then thoroughly for- getting (even) that state owing to the cognition of the (true) nature of Brahman—this is called samadhi. This kind of bliss should be practised (or enjoyed) by a wise person till his cogni- tion itself united ina moment with the state of pratyag (Atma). Then this King of Yogins becomes a Siddha, and is without any aid (outside himself). Then he will attain a state, inexpressible and unthinkable.
When samadhi is practised, the following obstacles arise with great force—absence of right inquiry, laziness, inclination to enjoyment, absorption (in material object), tamas, distraction, impatience, sweat, and absent-mindedness. All these obstacles should be overcome by inquirers into Brahman. Through bhava- vrttis (worldly thoughts), one gets into them. Through siinya -vrttis (void or empty thoughts), one gets into them. But through the vrttis of Brahman; one gets fullness. Therefore one should develop fullness through this means (of Brahman), He who abandons this vrtti of Brahman, which is very purifying and supreme—that man lives in vain like a beast. But he who understands this vrtti (of Brahman), and having understood it makes advances in it, becomes a good and blessed person, deserv- _ ing to be worshipped by the three worlds. Those who are greatly developed through the ripening (of their past karmas) attain the state of Brahman j others are simply reciters of words,
11 |
82 “THIRTY MINOR UPANISHADS
Those who are clever in arguments about Brahman, but are with- out the action pertaining to Brahman, and who are greatly at- tached to the world—those certainly are bornagain and again (in this world) through their ajfiadna ; (the former) never remain, even for half a moment—without the vrtti of Brahman, like Brahma and others, Sanaka,’ etc., Suka and others. When a cause is subject to changes, it (as an effect) must also have its cause. When the cause ceases to exist in truth, the effect perishes through right discrimination. Then that substance (or prin- ciple) which is beyond the scope of words, remains pure. After that, vrtti jfiana arises in their purified mind; through medita- tion with transcendental energy, there arises a firm certitude. After reducing the visible into the invisible state, one should see everything as Brahman. The wise should ever stay in bliss with their understanding full of the essence of Chit. Thus ends the first chapter of Tejobindu.
Cuapter II
Then the Kumara’ asked Siva: “Please explain to me the nature of Chinmatra, that is the partless non-dual essence.” The great Siva replied: ‘‘The partless non-dual essence is the visible. It 18 the world, itis the existence, itis the Self, it is mantra, it is action, it is spiritual wisdom, it is water. It is the earth, it 18 akas’, it 18 the books, it 18 the three Vedas, it is the Brahman, it is the religious vow, it is Jiva, it 18 Aja (the unborn), it 18 Brahma, it is Vishnu, it is Rudra; it is I, it is Atma, it is the Guru. It is the aim, it is sacrifice, itis the body, it is manas, it is chitta, it is happiness, it is vidya ; it is the undifferentiated, it is the eternal, it is the supreme, it is everything. O six-faced one, different from It there is nothing. None, none but It; It 18 I. It is gross, it is subtle, it is knowable, it is thou; itis the mysterious ; it is the knower; it is existence, it is mother, it is father, it is brother, it is husband, it 18 Satra (Atma), it is Virat.
1 Sanaka is one of the four Kumaras in the Puranas who refused to create ;Suka is the son of Veda-Vyas.
> The Kumara is the son of Siva called Kartikéya the six-faced, symbolising the six-faced Mars in one 86186,
TEJOBINDU-UPANISHAD ; 83
It is the body, it is the head, it is the internal, it is the external, it is full, it,is nectar, it is gotra (clan), it is grha (the house), it is the preservable, it is the moon, it is the stars, it is the sun, it is the holy seat. It is forgiveness, it is patience, it is the gunas, it is the witness. It is a friend, it is a, relative, it is an ally, it is the king, town, kingdom and subjects. It is Om, japa, medi- tation, the seat, the one worthy to be taken (in), the heart, the Jyotis, Swarga (heaven) and Self.”
“ All the partless and non-dual essence should be regarded as Chinmatra. Chinmatra alone is the Absolute Consciousness ; and this partless non-dual essence alone is the (real) essence. All having consciousness alone except those having changes, are Chinmatra. All this is Chinmatra. He 18 Chinmaya; the state of Atma is known as Chinmatra and the partless non-dual essence. The whole world is Chinmatra. Your state and my state are Chinmatra. ^ 88, earth, water, vayu, agni, Brahma, Vishnu, Siva and all else that exist or do not, are Chinmatra. That which is the partless non-dual essence is Chinmatra. All the past, present, and future are Chinmatra. Substance and time are Chinmatra. Knowledge and the knowable are Chin- matra. The knower is Chinmatra. Everything is Chinmatra. Hivery speech 18 Chinmatra. Whatever else 18 Chinmatra. Asat and Sat are Chinmatra. The beginning and end are Chinmatra ; that which is in the beginning and end is Chinmatra ever. The Guru and the disciple are Chinmatra. If the seer and the seen are Chinmatra, then they are always Chinmaya. All things wondrous are Chinmatra. The (gross) body is Chinmatra, as also the subtle and causal bodies. There is nothing beyond Chinmatra. I and thou are Chinmatra. Form and non-form are Chinmatra. Virtue and vice are Chinmatra. The body is a symbol of Chinmatra. Sankalpa, knowing, mantra, and others, the gods invoked in mantras, the gods presiding over the eight quarters, the phenomenal and the supreme Brahman are nothing but Chinmatra. There is nothing without Chinmatra. Maya is nothing without Chinmatra. Puja (worship) is nothing without Chinmatra. Meditation, truth, sheaths and others, the (eight) vasus, silence, non-silence, and indifference to objects
84 THIRTY MINOR UPANISHADS
—are nothing without Chinmatra. Everything is from Chinmatra. Whatever is seen and however seen—it is Chinmatra so far. Whatever exists and however distant, is Chinmatra. Whatever elements exist, whatever 18 perceived, and whatever is vedanta— all these are Chinmatra, Without Chinmatra, there is no motion, no Moksha and no goal aimed at. Everything is Chinmatra. Brahman that is the partless non-dual essence is known to be no- thing but Chinmatra. Thou, O Lord, art the partless non-dual es- sence (stated) in the books, in me, in Thee, and inthe ruler. He who thus perceives ‘I’ as of one homogeneity (pervading every- where) will at once be emancipated through this spiritual wisdom. He is his own Guru with this profound spiritual wisdom, ‘Thus ends the second chapter of Tejobindu.”
Cuaprer III
The Kumara addressed his father (again): ‘‘ Please explain to me the realisation of Atma.’’ To which the great Siva said: “I am of the nature of the Parabrahman. I am the supreme bliss. I am solely of the nature of divine wisdom. Iam the sole supreme, the sole quiescence, the sole Chinmaya, the sole un- conditioned, the sole permanent and the sole Sattva. I am the ‘I’ that has given up ‘I’. I am one that is without anything. I am full of Chidakas. Iam the 8016 fourth one. Iam the sole one above the fourth (state of turya). Iam of the nature of (pure) consciousness. I am ever of the nature of the bliss-consciousness. I am of the nature of the non-dual. I am ever of a pure nature, solely of the nature of divine wisdom, of the nature of happiness, without fancies, desires or diseases, of the nature of bliss, without changes or differentiations, and of the nature of the eternal one essence and Chinmatra. My real nature is inde- scribable, of endless bliss, the bliss above Sat and Chit and the in- terior of the interior. Iam beyond reach of manas and speech. I am of the nature of Atmic bliss, true bliss and one who plays with (my) Atma. I am Atma and Sadasiva. My nature is At- mic spiritual effulgence. I am the essence of the jyotis of Atma. I am without beginning, middle, or end. I am like the
TEJOBINDU-UPANISHAD ^ 85
sky. lam solely Sat, Ananda, and Chit which is unconditioned and pure. J am the Sachchidananda that is eternal, enlighten- ed and pure. I am ever of the nature of the eternal Sesha (serpent-time). 1 am ever beyond all. My nature is beyond form. My form is supreme akas. My,nature is of the bliss of earth. I am ever without speech. My nature is the all-seat (foundation ofall). Iam ever replete with consciousness, with- out the attachment of body, without thought, without the modi- fications of chitta, the sole essence of Chidaétma, beyond the visibility of all and of the form of vision, My nature is ever full. I am ever fully contented, the all, and Brahman, and the very consciousness; lam ‘I’. My nature is of the earth. I am the great Atma and the supreme pf the supreme; I appear sometimes as different from myself ; sometimes as possessing a body, sometimes as a pupil and sometimes as the basis of the worlds. I am beyond the three periods of time, am worshipped by the Vedas, am determined by the sciences and am fixed in the chitta. There is nothing left out by me, neither the earth nor any other objects here. Know that there is nothing which is out of myself. I am Brahma, a Siddha, the eternally pure, non-dual one, Brahman, without old age or death. I shine by myself ; 1 am my own Atma, my own goal, enjoy myself, play in myself, have my own spiritual effulgence, am my own greatness, and am used to play in my own Atma, look on my own Atma and am in myself happily seated. I have my own Atma as the residue, stay in my own consciousness, and play happily in the kingdom of my own Atma. Sitting on the real throne of my own Atma, I think of nothing else but my own Atma. [ am , Chidripa alone, Brahman alone, Sachchidananda, the second- less, the one replete with bliss and the sole Brahman and ever without anything, have the bliss of my own Atma, the unconditioned bliss, and am always Atma-Akas. I alone am in the heart like Chidaditya (the consciousness-sun). I am content in my own Atma, have no form, or no decay, am without the number one, have the nature of an unconditionod and emancipated one, and I am subtler than akas; I am with- out the existence of beginning or end, of the nature of the
86 THIRTY MINOR UPANISHADS
all-illuminating, the bliss greater than the great, of the sole nature of Sat, of the nature of pure Moksha, of the nature of truth and bliss, full of spiritual wisdom and bliss, of the nature of wisdom alone, and of the nature of Sachchidananda. All this is Brahman alone. There is none other than Brahman and that in fk’,
“JT am Brahman that is Sat, and bliss, and the ancient. The word ‘thou’ and the word ‘that’ are not different from me. I am of the nature of consciousness. I am alone the great Siva. I am beyond the nature of existence. I am of the na- ture of happiness. As there is nothing that can witness me, I am without the state of witness. Being purely of the nature of Brahman, I am the eternal Atma. I alone am the 6 0186818, (the primeval Sesha).’ I alone am the Sesha. I am without name and form, of the nature of bliss, of the nature of being unper- ceivable by the senses, and of the nature of all beings; I have neither bondage nor salvation. I am of the form of eternal bliss. I am the primeval consciousness alone, the partless and non-dual essence, beyond reach of speech and mind, of the nature of bliss everywhere, of the nature of fullness everywhere, of the nature of earthly bliss, of the nature of contentment everywhere, the supreme nectary essence, and the one and secondless Sat, (vzz.,) Brahman. There is no doubt of it. I am of the nature of all-void. I am the one that is given out by the Vedas. I am of the nature of the emancipated and emancipation, of Nirvanic bliss, of truth and wisdom, of Sat alone and bliss, of the one beyond the fourth, of one without fancy, and ever of the nature of Aja (the unborn). Iam without passion or faults. I am the pure, the enlightened, the eternal, the all-pervading and of the nature of the significance of Om, of the spotless, and of Chit. I am neither existing nor non-existing. I am not of the nature of anything. Iam of the nature of the actionless. I am without parts. I have no semblance, no manas, no sense, no buddhi, no change, none of the three bodies, neither the waking, dreaming, or dreamless sleeping states, I am neither of the nature of the three pains nor of the three desires. I have neither
1 Sesha, meaning remainder is the serpent representing time,
TEJOBINDU-UPANISHAD . 87
sravana nor manana in Chidatma in order to attain salvation. There is nothing like me or unlike me. There is nothing with- inme. I have none of the three bodies.
“The nature of manas is unreal, the nature of buddhi 18 un- real, the nature of aham (the ‘I’) is unreal ; but [am the uncon- ditioned, the permanent and the unborn. The three bodies are unreal, the three periods of time are unreal, the three gunas are unreal, but I am of the nature of the Real and the pure. That which is heard is unreal, all the Vedas are unreal, the Sastras are unreal, but I am the Real and of the nature of Chit. The Mirtis (Brahma, Vishnu, and Rudra having limitation) are unreal, all the creation is unreal, all the tattvas are unreal, but know that I am the great Sadasiva. The master and the disciple are unreal, the mantra of the Guru is unreal, that which is seen is unreal, but know me to be the Real. Whatever is thought of is unreal, whatever is lawful is unreal, whatever is beneficial is unreal, but know me to be the Real. Know the Purusha (ego) to be unreal, know the enjoyments to be unreal, know things seen and heard are unreal as also the one woven warp-wise and woof-wise, viz., this universe ; cause and non-cause are unreal, things lost or obtained are unreal. Pains and happiness are unreal, all and non-all are unreal, gain and loss are unreal, victory and defeat are unreal. All the sound, all the touch, all the forms, all the taste, all the smell, and all ajfiana are unreal, Everything is always unreal—the mundane existence is unreal—all the gunas are unreal. I am of the nature of Sat.
“One should cognize his own Atma alone. One should always practise the mantra of his Atma. The mantra (Aham- brahmasmi) ‘I am Brahman’ removes all the sins of sight, destroys all other mantras, destroys all the sins of body and birth, the noose of Yama, the pains of duality, the thought of difference, the pains of thought, the disease of buddhi, ‘the bondage of chitta, all diseases, all griefs and passions instan- taneously, the power of anger, the modifications of chitta, sankalpa, crores of sins, all actions and the ajfiina of Atma. The mantra ‘Iam Brahman’ gives indescribable bliss, gives the state of ajada (the non-inertness or the undecaying) and
88 < THIRTY MINOR UPANISHADS
kills the demon of non-Atma. The thunderbolt ‘I am Brahman’ clears all the hill of not-Atma. The wheel ‘I am Brahman’ de- stroys the asuras of not-Atma. The mantra ‘I am Brahman’ will relieve all (persons). The mantra ‘I am Brahman’ gives spirit- ual wisdom and bliss. ‹ There are seven crores of great mantras and there are vratas (vows) of (or yielding) hundred crores of births. Having given up all other mantras, one should ever practise this mantra. He obtains at once salvation, and there 18 not even a particle of doubt about it. Thus ends the third chapter of the Tejobindu-Upanishad.”
CuapTer IV
The Kumara asked the great Lord: “ Please explain to me the nature of Jivanmukti (embodied salvation) and videhamukti (disembodied salvation).” To which the great Siva replied: “T am Chidatma. Iam Para-Atma. I am the Nirguna, greater than the great. One who will simply stay in Atma is called a Jivanmukta. He who realises: ‘I am beyond the three bodies, I am the pure consciousness and | am Brahman, 18 said to be a Jivanmukta. He is said to be a Jivanmukta, who realises: ‘I am of the nature of the blissful and of the supreme bliss, and I have neither body nor any other thing except the certitude “ I am Brahman” only’. He is said to be a Jivanmukta who has not at all got the ‘I’ in myself, but whostays in Chinmatra (absolute consciousness) alone, whose interior is consciousness alone, who is only of the nature of Chinmatra, whose Atma is of the nature of the all-full, who has Atma left over in all, who is devoted to bliss, who is undifferentiated, who is all-full of the nature of consciousness, whose Atma is of the nature of pure consciousness, who has given up all affinities (for objects), who has unconditioned bliss, whose Atma is tranquil, who has got no other thought (than Itself), and who is devoid of the thought of the existence of anything. He is said to be a Jivan- mukta who realises: ‘I have no chitta, no buddhi, no ahankara, no sense, no body at any time, no pranas, no Maya, no passion and no anger, I am the great, I have nothing of these objects or
TEJOBINDU-UPANISHAD , 89
of the world, and I have no sin, no characteristics, no eye, no ma~ nas, no eary no nose, no tongue, no hand, no waking, no dreaming, or causal state in the least or the fourth state.’ He is said to be a Jivanmukta, who realises: ‘ All this is not mine, I have no time, no space, no object, no thought, no snana (bathing), no sandhyas (junction-period ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no wealth, no virtue, no vice, no duty, no auspiciousness, no Jiva, not even the three worlds, no salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance, no know- ledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no vayu, no akas, no agni, no clan, no lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no manas, no cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no victory, no past, present, or future, no quarters, nothing to be said or heard in the least, nothing to be gone (or attained) to, nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither adhydropa (illusory attribution) nor apavada (withdrawal of that conception) no oneness, no manyness, no blindness, no dullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, no skin, none of the seven dhatus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, no mystery, no race, nothing to be abandoned or received, nothing to be laaghed at, no policy, no religious vow, no fault, no bewailments, no happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging to you or to me, neither you nor I, and neither old age nor youth nor manhood; but I am certainly Brahman. “I am certainly Brahman. Iam Chit, am Chit”. He is said to be a Jivanmukta who cognizes: ‘I am Brahman alone, I am Chit alone, amthe supreme.’ No doubt need be entertained about this; ‘Il am Hamsa itself, I remain of my own will, I can see 12
90 ` THIRTY MINOR UPANISHADS
myself through myself, I reign happy in the kingdom of Atma and enjoy in myself the bliss of my own Atma” He is a Jivan- mukta who is himself, the foremost and the one undaunted per- son who is himself the lord and rests in his own Self.
“He is a Videhamukta who has become Brahman, whose Atma has attained quiescence, who is of the nature of Brahmic bliss, who is happy, who is of a pure nature, and who is a great mouni (observer of silence). He is a Videhamukta who remains in Chinmatra alone without (even) thinking thus: ‘I am all Atma, the Atma that is equal (or the same) in all, the pure, with- out one, the non-dual, the all, the self only, the birth- less and the deathless—I am myself the undecaying Atma that is the object aimed at, the sporting, the silent, the blissful, the beloved and the bondless salvation—I am Brahman alone—I am’ Chit alone. He isa Videhamukta who having abandoned the thought: ‘I alone am the Brahman’ is filled with bliss. He isa Videhamukta who having given up the certainty of the existence or non-existence of all objects is pure Chidananda (the consciousness- bliss), who having abandoned (the thought): ‘I am Brahman’ (or) ‘I am not Brahman’ does not mingle his Atma with anything, anywhere or at any time, who is ever silent with the silence of Satya, who does nothing, who has gone beyond gunas, whose Atma has become the All, the great, and the purifier of the ` elements, who does not cognize the change of time, matter, place, himself or other differences, who does not see (the differ- ence of) ‘I,’ ‘thou,’ ‘ this’ or ‘ that,’ who being of the nature of time is yet without it, whose Atma is void, subtle and universal, but yet without (them), whose Atma is divine and yet without Devas, whose Atma is measurable and yet without measure, whose Atma is without inertness and within every one, whose Atma is devoid of any sankalpa, who thinks always : ‘I am Chinmatra, I am simply Paramatman, 1 am only of the nature of spiritual wisdom, I am only of the nature of Sat, am afraid of nothing in this world,’ and whois without the conception of Devas, Vedas and sciences, ‘ All this is consciousness, etc.,’ and regards all as void. He is a Videhamukta who has realised himself to be Chaitanya alone, who is remaining at ease in the pleasure-garden
TEJOBINDU-UPANISHAD ८ 91
of his own Atma, whose Atma is of an illimitable nature, who is without ,the conception of the small and the great, and who is the fourth of the fourth state and the supreme bliss. He is a Videhamukta whose Atma is nameless and formless, who is the great spiritual wisdom of the nature of bliss, and of the nature of the state beyond turya, who is neither auspicious nor inauspicious, who has yoga as his Atma, whose Atma is asso- ciated with yoga, who is free from bondage or freedom, without guna or non-guna, without space, time, etc., without the witness- able and the witness, without the small or the great, and with- out the cognition of the universe or even the cognition of the nature of Brahman, but who finds his spiritual effulgence in his own nature, who finds bliss in himself, whose bliss is beyond the scope of words and mind, and whose thought 18 beyond the beyond. He is said to be a Videhamukta who has gone beyond (or mastered quite) the modifications of chitta, who illumines such modifications, and whose Atma is without any modifications at all. In that case, he is neither embodied nor disembodied. If such a thought is entertained (even), for a moment, then he is surrounded (in thought) by all. Heis a Videhamukta whose external Atma invisible to others is the supreme bliss aiming at the highest vedanta, who drinks of the juice of the nectar of Brahman, who has the nectar of Brahman as medicine, who is devoted to the juice of the nectar of Brahman, who is immersed in that juice,who has the beneficent worship of the Brahmic bliss, who is notsatiated with the juice of the nectar of Brahman, who realises Brahmic bliss, who cognizes the Siva bliss in Brahmic bliss, who has the effulgence of the essence of Brahmic bliss, who has become one withit, who 11968 11 the household of Brahmic bliss, has mounted the car of Brahmic bliss, who has an impon- derable Chit being one with it, whois supporting (all), being full of it, who associates with me having it, who stays in Atma having that bliss and who thinks: ^ All this is of the nature of Atma, there is nothing else beside Atma, all is Atma, I am Atma, the great Atma, the supreme Atma, and Atma of the form of bliss.’ He who thinks: ‘ My nature is full, I am the great Atma, I am the all-contented and the permanent Atma. Iam
92 : THIRTY MINOR UPANISHADS
the Atma pervading the heart of all, which is not stained by anything, but which has no Atma; I am the Atma whose nature is changeless, I am the quiescent Atma; and I am the many Atma.’ He who does not think this is Jivatma and that is Paramatma, whose Atma is of the nature of the emancipated and the non-emancipated, but without emancipation or bondage, whose Atma is of the nature of the dual and the non-dual one, but without duality and non-duality ; whose Atma is of the nature of the All and the non-All, but without them; whose Atma is of the nature of the happiness arising from objects obtained and enjoyed, but without it; and who is devoid of any sankalpa—such a man isa Videhamukta. He whose Atma 18 partless, stainless, enlightened, Purusha, without bliss, etc., of the nature of nectar, of the nature of the three periods of time, but without them; whose Atmais entire and non-mea- surable, being subject to proof though without proof ; whose Atma is the eternal and the witness, but without eternality and witness; whose Atma is of the nature of the secondless, who is the self-shining one without a second, whose Atma cannot be measured by vidya and avidya but without them ; whose Atma is without conditionedness or unconditionedness, who is without this or the higher worlds, whose Atma is without the six things beginning with sama, who is without the qualifications of the aspirant after salvation, whose Atma is without gross, subtle, causal, and the fourth bodies, and without the anna, prana, manas, and vijfiana sheaths; whose Atma is of the nature of ananda (bliss) sheath, but without five sheaths; whose Atma is of the nature of nirvikalpa, is devoid of sankalpa, without the characteristics of the visible or the audible, and of the nature of void, owing to unceasing samadhi, who is without beginning, middle, or end; whose Atma is devoid of the word Prajfiana, who is without the idea ‘I am Brahman,’ whose Atma is devoid (of the thought) of ‘thou art’, who is without the thought ‘this is Atma’, whose Atmais devoid of that which is described by Om, who is above the reach of any speech or the three states, and is the indestructible and the Chidatma, whose Atma is not the one which can be known by Atma and whose Atma has neither
TEJOBINDU-UPANISHAD , 93
light nor darkness. Such a personage is a Videhamukta. Look only upon Atma; know It as your own. Enjoy your Atma your- self, and stay in peace. O six-faced one, be content in your own Atma, be wandering in your own Atma, and be enjoying yourown Atma. Then you will attain Videhamukti.”
CHAPTER V
The Sage named Nidagha addressed the venerable Rbhu : “O Lord please explain to me the discrimination of Atma from non-Atma.” The Sage replied thus:
“The furthest limit of all vak (speech) is Brahman; the furthest limit to all thoughts is the Guru.’ That which is of the nature of ali causes and effects but yet without them, that which is without sankalpa, of the nature of all bliss and the auspicious, that which is the great one of the nature of bliss, that which illuminates all luminaries and that which is full of the bliss of nada (spiritual sound), without any enjoyment and contemplation and beyond nadas and kalas (parts)—that is Atma, that is the ‘I’, the indestructible. Being devoid of all the difference of Atma and non-Atma, of heterogeneity and homogeneity, and of quiescence and non-quiescence—that is the one Jyotis at the end of nada. Being remote from the con- ception of Maha-vakyartha (४, e., the meaning of Maha-vakyas) as well of ‘I am Brahman,’ being devoid of or without the con- ception of the word and the meaning, and being devoid of the conception of the destructible and indestructible—that is the one Jyotis at the end of nada. Being without the conception ‘ I am the partless non-dual essence’ or ‘I am the blissful,’ and being of the nature of the one beyond all—that is one Jyotis at the end of nada. He who is devoid of the significance of Atma (viz., motion) and devoid of Sachchidananda—he is alone Atma, the eternal. He who is undefinable and unreachable by the words of the Vedas, who has neither externals nor internals, and whose symbol is either the universe or Brah- man—he is undoubtedly Atma. He who has no body, nor
+ Herein is given the hint as to the difference of functions between an Ishta devata and a Guru.
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is a Jiva made up of the elements and their compounds, who has neither form nor name, neither the enjoyzble nor the enjoyer, neither Sat nor asat, neither preservation nor re- generation, neither guna nor non-guna—that is undoubtedly my Atma. He who has neither the described nor description, neither sravana nor manana, neither Guru nor disciple, neither the world of the Devas nor the Devas nor Asuras, neither duty nor non-duty, neither the immaculate nor non-immaculate, neither time nor non-time, neither certainty nor doubt, neither mantra nor non-mantra, neither science nor non-science, neither the seer nor the sight which is subtle, nor the nectar of time—that is Atma. Rest assured that not-Atma is a misnomer. There is no manas as not-Atma. There is no world as not-Atma. Owing to the absence of all sankalpas and to the giving up of all actions, Brahman alone remains, and there 18 no not-Atma, Being devoid of the three bodies, the three periods of time, the three gunas of Jiva, the three pains and the three worlds, and following the saying ‘All is Brahman,’ know that there is nothing to be known through the absence of chitta; there is no old age through the absence of body; no motion through the absence of legs; no action through the absence of hands; no death through the absence of creatures; no happiness through the absence of buddhi ; no virtue, no purity, no fear, no repetition of mantras, no Guru nor disciple. There is no second in the absence of one. Where there is not the second, there is not the first. Where there is truth alone, there is no non-truth possible ; where there is non-truth alone, there is no truth possible. If you regard a thing auspicious as inauspicious, then auspiciousness is desired (as separate) from inauspiciousness. If you regard fear as non-. fear, then fear will arise out of non-fear. If bondage should become emancipation, then in the absence of bondage will be no emancipation. If birth should imply death, then in the ab- sence of birth, there is no death. If ‘thou’ should imply ‘I,’ then in the absence of ‘thou’ there is no ‘I’. If ‘this’ should be ‘that,’ ‘this’ does not exist in the absence of ‘that’. If being should imply non-being, then non-being will imply being. If an effect implies a cause, then in the absence
TEJOBINDU-UPANISHAD : 95
~
of effect, there is no cause. If duality implies non-duality, then in the abseuce of duality, there is no non-duality. If there should be the seen, then there is the eye (or sight); in the absence of the seen, there is noeye. In the absence of the interior, there is no exterior. If there should be fullness, then non-fullness is possible. Therefore (all) this exists nowhere. Neither you norJI, nor this nor these exist. There exists no (object of ) comparison in the true one. There is no simile in the unborn. There is (init) no mind tothink. Iam the sup- reme Brahman. This world 18 Brahman only. Thou andI are Brahman only. I am Chinmatra simply, and there is no not- Atma. Rest assured of it. This universe is not (really at all). This universe is not (really) at all. It was nowhere produced and stays nowhere. Some say that chitta is the universe. Not at all. It exists’ not. Neither the universe nor chitta nor ahankara nor Jiva exists (really). Neither the creation of Maya nor Maya itself exists (really). Fear does not (really) exist. Actor, action, hearing, thinking, the two samadhis, the measurer, the measure, ajfiana and aviveka—none of these exists (truly) anywhere. Therefore the four moving’ considerations and the three kinds of relationship exist not. There is no Ganga, no Gaya, no Setu (bridge), no elements or anything else, no earth, water, fire, vayu, and akis’ anywhere, no Devas, no guardians of the four quarters, no Vedas, no Guru, no distance, no proximity, no time, no middle, no non-duality, no truth, no untruth, no bondage, no emancipation, no Sat, no asat, no happiness, etc., no class, no motion, no caste, and no worldly business. All is Brahman only and nothing else—all is Brahman only and no- thing else. There exists then nothing (or statement) as that ‘consciousness alone is’; there is (then) no saying such as ‘Chit is 17. The statement ‘I am Brahman’ does not exist (then) ; nor does exist (then) the statement: ‘I am the eternally pure’. Whatever is uttered by the mouth, whatever is thought by manas, whatever is determined by buddhi, whatever is cognized by chitta—all these do not exist. There is no Yogin or
+The four moving considerations (of vedanta) are subject (Brahman), object, relationship, and the qualified person.
96 : THIRTY MINOR UPANISHADS
yoga then. All are and are not. Neither day nor night, neither bathing nor contemplating, neither delusion nor non-delusion— all these do not exist then. Know that is no not-Atma.
“The Vedas, Sciences, Puranas, effect and cause, Isvara and the world and tke elements and mankind—all these are unreal. There is no doubt of it. Bondage, salvation, happiness, relatives, meditation, chitta, the Devas, the demons, the secon- dary and the primary, the high and the low—all these are unreal. There is no doubt of it. Whatever is uttered by the mouth, whatever is willed by sankalpa, whatever is thought by manas— all these are unreal. Whatever is determined by the buddhi, whatever is cognized by chitta, whatever is discussed by the religious books, whatever is seen by the eye and heard by the ears, and whatever exists as Sat, as also the ear, the eye, and the limbs—all these are unreal. Whatever is'described as such and such, whatever is thought as so-and-so, all the existing thoughts such as ‘thou art I’, ‘that is this, and ‘He 18 I,’ and whatever happens in moksha, as also all sankalpas, delusion, illusory attribution, mysteries and all the diversities of enjoy- ment and sin—all these do not exist. So is also not-Atma. Mine and thine, my andthy, for me and for thee, by me and by thee—all these are unreal. (The statement) that Vishnu is the preserver, Brahma is the creator, Rudra is the de- stroyer—know that these undoubtedly are false. Bathing, utterings of mantras, japas (religious awusterities) homa (sacrifice), study of the Vedas, worship of the Devas, mantra, tantra, association with the good, the unfolding of the faults of gunas, the working of the internal organ, the result of avidyaé, and the many crores of mundane eggs—all these are unreal. Whatever is spoken of as true according to the verdict of all teachers, whatever is seen in this world and whatever exists—all these are unreal. Whatever is uttered by words, whatever is ascertained, spoken, enjoyed, given or done by any- one, whatever action is done, good or bad, whatever is done as truth—know all these to be unreal. Thou alone art the tran. scendental Atma and the supreme Guru of the form of akas’, which is devoid of fitness (for it) and of the nature of all creatures.
TEJOBINDU-UPANISHAD ? 97
Thou art Brahman ; thou art time ; and thou art Brahman, that is ever and imponderable. Thou art everywhere, of all forms, and full of consciousness. Thou art the truth. Thou art one that has mastered the siddhis, and thou art the ancient, the emancipated, emancipation, the nectar, of bliss, the God, the quiescent, the diseaseless, Brahman the full, and greater than the great. Thou art impartial, Sat and the ancient knowledge, recognised by the words ‘Truth, etc’. Thou art devoid of all parts. Thou art the ever-existing—thou appearest as Brahma, Rudra, Indra, etc.—thou art above the illusion of the universe —thou shinest in all elements—thou art without sankalpa in all —thou art known by means of the underlying meaning of all scriptures; thou art ever content and ever happily seat- ed (in thyself); thou art without motion, etc. In all things, thou art without any characteristics ; in all things thou art contemplated by Vishnu and other Devas at all times ; thou hast the nature of Chit, thou art Chinmatra unchecked, thou stayest in Atma itself, thou art void of everything and without gunas, thou art bliss, the great, the one secondless, the state of Sat and asat, the knower, the known, the seer, the nature of Sachchidananda, the lord of Devas, the all-pervading, the deathless, the moving, the motionless, the all and the non-all with quiescence and non-quiescence, Sat alone, Sat commonly (found in all), of the form of Nitya-Siddha (the unconditioned developed one), and yet devoid of all siddhis. There is not an atom which thou dost not penetrate; but yet thou art without it. Thou art devoid of existence and non-existence as also the aim and object aimed at. Thou art changeless, decayless, beyond all nadas, without kala or kashta (divisions of time) and without Brahma, Vishnu, and Siva. Thou lookest into the nature of each and art above the nature of each. Thou art immersed in the bliss of Self. Thou art the monarch of the kingdom of Self, and yet without the conception of Self. Thou art of the nature of fullness and incompleteness. There is nothing that thou seest which is not in thyself. Thou dost not stir out of thy nature. Thou actest according to the nature of each. Thou art
nothing but the nature of each. Have no doubt ‘thou art I’. 13
98 ‘ THIRTY MINOR UPANISHADS
“This universe and everything in it, whether the seer or the seen, resembles the horns of a hare (or are illusory). Earth, water, agni, vayu, akasy, manas, buddhi, ahankara, tejas, the worlds and the sphere of the universe, destruction, birth, truth, virtue, vice, gain, desires, passion, anger, greed, the object of meditation, wisdom, guru, disciple, limitation, the beginning and end, auspiciousness, the past, present, and future, the aim and the object of aim, mental restraint, inquiry, contentment, enjoyer, enjoyment, etc., the eight parts of yoga, yama, etc., the going and coming (of life), the beginning, mid- dle and end, that which can be taken and rejected, Hari, Siva, the organs, manas, the three states, the twenty-four tattvas, the four means, one of the same class or different classes, Bhih and other worlds, all the castes and orders of life with the rules laid down for each, mantras and tantras, science and nescience, all the Vedas, the inert and the non-inert, bondage and salvation, spiritual wisdom and non-wisdom, the enlightened and the non- enlightened, duality and non-duality, the conclusion of all Vedantas and Sastras, the theory of the existence of all souls and that of one soul only, whatever is thought by chitta,” whatever is willed by sankalpa, whatever is determined by buddhi, whatever one hears and sees, whatever the guru instructs, whatever is sensed by all the organs, whatever is dis- cussed in mimamsa, whatever is ascertained by nyaya (philo- sophy) and by the great ones who have reached the other side of the Vedas, the saying ‘ Siva destroys the world, Vishnu protects it, and Brahmi creates it’, whatever is found in the puranas, whatever is ascertained by the Vedas, and is the signification of all the Vedas—all these resemble the horns of a hare. The conception ‘I am the body’ is spoken of as the internal organ; the conception ‘I am the body’ is spoken of as the great mundane existence; the conception ‘I am the body’ constitutes the whole universe. The conception ‘I am the body’ is spoken of as the knot of the heart, as non-wisdom, as the state of asat, as nescience, as the dual, as the true Jiva and as with parts, is certainly the great sin, and is the disease generated by the fault of thirst after desires. That
TEJOBINDU-UPANISHAD 1 99
which is sankalpa, the three pains, passion, anger, bondage, all the miseries, all the faults and the various forms of time—know these to be the result of manas, Manas alone is the whole world, the ever-deluding, the mundane existence, the three worlds, the great pains, the old age and others, death and the great sin, the sankalpa, the Jiva, the ` chitta, the ahankara, the bondage, the internal organ and earth, water, agni, vayi, and akas. Sound, touch, form, taste, and odour, the five sheaths, the waking, the dreaming, and dreamless sleeping states, the guardians of the eight quarters, Vasus, Rudras, Adityas, the seen, the inert, the pairs and non-wisdom— all these are the products of manas. Rest assured that there is no reality in all that is sankalpa. The whole world, the guru, disciple, etc., do not exist, yea, do not exist. Thus ends the fifth chapter of this Upanishad.”
Cuapter VI
Rbhu continued again: “ Know everything as Sachchinmaya (full of Sat and consciousness). It pervades everything. Sachchidananda is non-dual, decayless, alone and other than all. Itis ‘I’. It alone is Akay and ‘thou’. ItisI. There is (in it) no manas, no buddhi, no ahankara, no chitta, or the collection of these—neither ‘thou’ nor I, nor anything else nor everything. Brahman alone is. Sentence, words, Vedas, letters, beginning, middle, or end, truth, law, pleasure, pain, existence, maya, prakrti, body, face, nose, tongue, palate, teeth, lip, forehead, expiration and inspiration, sweat, bone, blood, urine, distance, proximity, limb, belly, crown, the movement of hands and feet, Sastras, com- mand, the knower, the known, and the knowledge, the waking, dreaming and dreamless sleeping and the fourth state—all these do not belong to me. Everything is Sachchinmaya interwoven. No at- tributes pertaining to body, elements and spirit, no root, no vision, no Taijasa, no Prajfia, no Virat, no Sujratma, no 19९8718, and no going or coming, neither gain nor loss, neither the acceptable nor the rejectable, nor the censurable, neither the pure nor the impure, neither the stout nor the lean, no sorrow, time, space, speech,
100 THIRTY MINOR UPANISHADS
all, fear, duality, tree, grass or mountain, no meditation, no siddhi of yoga, no Brahmana, Kshattriya or ४2082, no bird or beast, or limb, no greed, delusion, pride, malice, pas- , sion, anger or others, no woman, Sidra, castes or others, nothing that is eatable or enjoyable, no increase or decrease, no belief in the Vedas, no speech, no worldliness or unworldliness, no tran- saction, no folly,*no measure or measured, no enjoyment or enjoyed, no friends, son, etc., father, mother, or sister, no birth or death, no growth, body or ‘I’, no emptiness or fullness, no internal organs or mundane existence, no night, no day, no Brah- ma, Vishnu, or Siva, no week, fortnight, month, or year, no un- steadiness, no Brahmaloka, Vaikuntha, Kailasa and others, no Swarga, Indra, Agniloka, Agni, Yamaloka, Yama, vayuloka, guardians of the world, three worlds—Bhth, Bhuvah, Svah, Patala or surface of earth, no science, nescience, maya, prakrti, inertness, permanency, transience, destruction, movement, running, object of meditation, bathing, mantra or object, no adorable object, anointment or sipping with water, no flower, fruit, sandal, light waved before god, praise, prostrations or circumambulation, no entreaty, conception of separateness even, oblation of food, offered food, sacrifice, actions, abuse, praise, Gayatri and sandhi (period of junction, such as twilight, etc.), no mental state, calamity, evil desire, bad soul, chandala (low caste person) pulkasa, unbearableness, unspeakableness, kirata (hunter), kaitava (demon), partiality, partisanship, ornament, chief, or pride, no manyness, no oneness, durability, triad, tetrad, great- ness, smallness, fullness, or delusion, no kaitava, Benares, tapas, clan, family, sutra, greatness, poverty, girl, old woman or widow, no pollution, birth, introvision or illusion, no sacred sentences, identity, or the siddhis, anima, etc.
“ Hverything being consciousness alone, there is no fault in anything. Everything being of the nature of Sat alone, is Sachchidananda only. Brahman alone is everything and there is nothing else. So ‘That’ is ‘1’, ‘That’ is ‘I’. ‘That’ alone is ‘I’, ‘That’ alone is ‘1’. ‘That’ alone: is *L’.. The eternal Brahman alone is ‘1’. Iam Brahman alone without being subject to mundane existence. I am Brahman alone
TEJOBINDU-UPANISHAD = 101
without any manas, any buddhi, organs or body. I am Brahman alone not perceivable. I am Brahman alone and not Jiva. I am Brahman alone and not liable to change. Iam Brahman alone and not inert. I am Brahman alone and have no death. I am Brahman alone and have no pranas. Iam Brahman alone and greater than the great. This is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading. ‘Time is Brahman. Kala is Brahman. Happiness is Brahman. It is self-shining. One is Brahman. Two is Brahman. Delusion is Brahman. Sama and others are Brahman. Badness is Brahman. Goodness is Brahman. It is of the form of restraint, quiescence, the all- pervading and the all-powerful. The Loka (world) is Brahman. Guruis Brahman. Discipleis Brahman. It is Sadasiva. (That which) is before is Brahman. (That which will be) hereafter is Brahman. Purity is Brahman. Auspiciousness and inauspi- ciousness are Brahman. Jivaalways is Brahman. I am Sachchi- dananda. All are of the nature of Brahman. The universe is said to be of the nature of Brahman. Brahman is itself. There is no doubt of it. There is nothing out of itself. The letter Om of the form of consciousness is Brahman alone. Everything is itself. I alone am the whole universe and the highest seat, have crossed the gunas and am greater than the great, the supreme Brahman, Guru of Gurus, the support of all and the bliss of bliss. There is no universe besides Atma. The uni- verse is of the nature of Atma. There is nowhere (or no place) without Atma. There is not even grass different from Atma. There is not husk different from Brahman. The whole universe is of the nature of Atma. All this is of the nature of Brahman. Asat is not of the nature of Brahman. There is not a grass dif- ferent from Brahman. ‘There is not a seat different from Brah- man ; there is not a Guru different from Brahman; there is not a body different from Brahman. There is nothing different from Brahman like I-ness or you-ness. Whatever is seen in this world, whatever is spoken of by the people, whatever is enjoyed everywhere—all these are asat (unreal) only. The dif- ferences arising from the actor, action, qualities, likes, taste and gender—all these arise from asat and are (but) pleasurable.
102 THIRTY MINOR UPANISHADS
The differences arising from time, objects, actions, success or defeat and whatever else—all these are simply asat. The internal organ is asat. The organs are asat. All the pranas, the collections of all these, the five sheaths, the five deities, the six changes, the six enemies, the six seasons, and the six tastes, are asat. Iam Sachchidananda. ‘The universe is rootless. I am Atma alone, Chit and Ananda. The scenes of mundane existence are not different. lam the Truth of the nature of Ananda and of the nature of the imponderable Chit. All this is of the nature of jfiana.
“T am the secondless, having jfiana and bliss, I am of the nature of an illuminator of all things. I am of the nature of all non-being. I alone shine always. Therefore how can I with such a nature become asat? That which is called ‘thou’ is the great Brahman of the nature of the bliss of consciousness and of the nature of chit having chidakas’ and chit alone as the great bliss. Atma 81076 18 ^ [?. Asat is not ‘I’, I am Kitastha, the great guru and Sachchidananda alone. I am this born universe. No time, no universe, no maya, no prakrti (in me). J alone am the Hari, Personally, I alone am the Sadasiva. I am of the nature of pure consciousness. I am the enjoyer of pure sattva. [am the only essence full of chit. Everything is Brahman and Brahman alone. Everything is Brahman and is chit alone. I am of the nature of the all- latent and the all-witness. I am the supreme Atma, the supreme Jyotis, the supreme wealth, the supreme goal, the essence of all vedantas, the subject discussed in all the Sastras the nature | of yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of the nature of chief wisdom, the brightness of the fourth state and the non-fourth but devoid of them, the indestructible chit, truth, Vasudeva, the birthless, and the deathless Brahma, Chidakas’, the unconditioned, the stainless, the immaculate, the emancipated, the utterly emancipated, the soulless, the formless and of the nature of the non-created universe.
“The universe which is assumed as truth and non-truth does not really exist. Brahman is of the nature of eternal bliss and
TEJOBINDU-UPANISHAD ( 108
is even by itself. It is endless, decayless, quiescent and of one nature only. If anything is other than myself, then it 18 as unreal as the mirage inan oasis. If one should be afraid of the son of a barren woman, or if a powerful elephant be killed by means of the horns of a hare, then the world (really is). If one (person) can quench his thirst by drinking the waters of the mirage, or if one should be killed by the horns of a man, then the universe really is. The universe exists always in the true Gandharva city (merely unreal). When the blueness of the sky really exists in it, then the universe really is. When the silver in mother-of-pearl can be used in making an ornament, when a man is bitten by (the conception of) a snake in a rope, when the flaming fire is quenched by means of a golden arrow, when milky food is obtained in the (barren) forest of Vindhya (mountains), when cooking can take place by means of the fuel of (wet) plantain trees, when a female (baby) just born begins to cook, when curds resume the state of milk, or when the milk (milked) goes back through the teats of a cow, then will the universe really be. When the dust of the earth shall be produced in the ocean, when the maddened elephant is tied by means of the hair of a tortoise, when (mountain) Meru is shaken by the thread in the stalk of a lotus, when the ocean is bound by its rows of tides, when the fire flames downwards, when flame shall become (really) cold, when the lotus shall grow out of flaming fire, when Indranila (sapphire) arises in the great mountains, when Meru comes and sits in the lotus-eye, when a mountain can become the offspring of a black bee, when Meru shall shake, when a lion is killed by a gnat, when the three worlds can be found in the space of the hollow of an atom, when the fire which burns a straw shall last for a long time, when the objects seen in a dream shall come in the waking state, when the current of a river shall stand still (of itself), when the delivery of a barren woman shall be fruitful, when the crow shall walk like a swan, when the mule shall fight with a lion, when a great ass shall walk like an elephant, when the full moon shall become a sun, when Rahu (one of the nodes) shall abandon the sun and the moon, when a good crop shall arise out of the
104 ६ THIRTY MINOR UPANISHADS
waste (burnt) seeds, when the poor shall enjoy the happiness of the rich, when the lions shall be conq ered by the bravery of dogs, when the heart of Jfianis is known by fools, when the ocean is drunk by the dogs without any remainder, when the pure akas’ shall fall upon men, when heaven shall fall on the earth, when the flower in the sky shall emit fragrance, when a forest appearing in pure akas’ shall move, and when reflec- tion shall arise in a glass simply (without mercury or anything else in its back), thenthe world really is. There is no universe in the womb of Aja (the unborn Brahman)—there is no universe in the womb of Atma. Duality and non-duality, which are but the results of differentiation, are really not. All this is the result of maya. ‘Therefore, there should be Brahma-Bhaivana. If misery should arise from the conception of ‘I am the body,’ then it is certain‘I am | Brahman.’ The knot of the heart is the wheel of Brahman, which cuts asunder the knot of existence. When doubt arises in one, he should have faith in Brahman. That non-dual Brah- man, which is eternal and of the form of unconditioned bliss, is the guard of Atma against the chief of the form of not-Atma, Through instances like the above is established the nature of Brahman. Brahman alone is the all-abode. Abandon the name even of the universe. Knowing for certain ‘I am Brahman,’ give up the ‘I’. Everything disappears as the flower from the hands of asleeping person. There is neither body nor karma. Everything is Brahman alone. There are neither objects, nor actions, nor the four states. Everything which has the three characteristics of vijfiana is Brahman alone. Abandoning all action, contemplate ‘I am Brahman,’ ‘I am Brahman’, There is no doubt of this. I am Brahman of the nature of chit. I am of the nature of Sachchidananda.
“This great science of Sankara should never be explained 10 any ordinary person, to an atheist or to a faithless, ill-behaved or evil-minded person. It should be, after due examination, given to the high-souled ones whose minds are purified with devotion to their gurus. It should be taught for a year and a half. Leaving off thoroughly and entirely the practice
TEJOBINDU-UPANISHAD * 105
recommended by the (other) Upanishads, one should study the Tejobindu-Upanishad always with delight. By once studying it, he becomes one with Brahman. Thus ends the sixth chapter. Thus ends the Upanishad.”
14
६
BRAHMOPANISHAD `
OF KRSHNA-YAJURVEDA
` [This Upanishad is intended to give a complete and clear idea of the nature of Atma, that has four avasthas (states of conscious- ness) and four seats, for the better consummation of the nirguna dhyana. | 0४. Saunaka Mahasala questioned the holy Sage Pippalada of the Angiras gotra thus: “In this beautiful Brahmapura of body, the fit residence of divine beings, how are (the deities of) vak, etc., located? How do they function? To whom belongs this power? He to whom this power belongs, whatis He?” Pippalada then having deeply considered, imparted to him the Brahmavidya (divine wisdom), that most excellent of all things. “It is prana (४.९.)) Atma. It is Atma that exer- cises this power. It is the life of all Devas. It is their death and (their) life. Brahman that shines pure, nishkala, resplendent, and all-pervading, in this divine Brahmapura (of body), rules (all). The Jiva (identifying himself with) the indriyas, rules them like a spider. The spider throws out from a single thread out of his body a whole web, and draws it into himself by that same thread; so prana, when- ever it goes, draws after it the objects of its creation (vak, etc.). During sushupti, (the prana) goes to its seat (Brahman) through the nadis of which is the devata, like an eagle, that making air as the means of communication, reaches his abode. They say, as devadatta, though beaten (during sushupti) by a stick, etc., does not move, so also the actor does not suffer or enjoy for the
+ [ this Upanishad, the Southern Indian edition begins later on but the other portions also are given as being fuller.
BRAHMOPANISHAD / 107
merits or demerits of religious actions. Just as a child obtains hap- piness without desiring for it (in play), so also devadatta obtains happiness in sushupti. He certainly knows, (being) Param-Jyotis, and the person desiring jyotis, enjoys bliss in the contemplation of jyotis. Then he comes back to the dream-plane by the same way, like a caterpillar. It remaining 6n a blade of grass, first puts forward its foot on another blade in front, conveys its body to it, and having got a firm hold of it, then only leaves the former and not before. So this is the jagrata state. As this (devadatta) bears at the same time eight skulls, so this jagrata, the source of Devas and Vedas, clings to a man like the breasts in a woman. During the jagrata avastha, merit and demerit are postulated of this Deva (power) ; he is capable of great expansion and is the inner mover. He is khaga (bird), karkata (crab), pushkara (ikas’), prana, pain, parapara, Atma and Brahman. This deity causes to know. He who knows thus obtains Brahman, the supreme, the support of all things, and the Kshetrajfia. He obtains Brahman, the supreme, support of all things, and the Kshetrajfia.
+« The Pursuha has four seats—navel, heart, neck, and head. There Brahman with the four feet specially shines. Those feet are jagrata, svapna, sushupti, and turya. In jagrata he is Brahma, in svapna Vishnu, in sushupti Rudra, and in turya the supreme Akshara. Heis Aditya, Vishnu, Is'vara, Purusha, prana, jiva, agni, the resplendent. The Para-Brahman shines in the midst of these. He is without manas, ear, hands, feet, and light. There the worlds are no worlds, Devas no Devas, Vedas no Vedas, sacri- fices no sacrifices, mother no mother, father no father, daughter- in-law no daughter-in-law, chandala no chandala, paulkasa no paulkasa, sramana no sramana, hermits no hermits ; so one only ˆ Brahman shines as different. In the Hrdayakay (akay in the heart) is the Chidakas. That is Brahman. It is extremely subtle. The Hrdayakas' can be known. This moves in it. In Brahman, everything is strung. Those who thus know the Lord know everything. In him the Devas, the worlds, the Pitrs and the Rshis do not rule. He who has awakened knows everything.
> The South Indian Edition begins here,
108 THIRTY MINOR UPANISHADS
All the Devas are in the heart; in the heart are all the pranas: in the heart are prana, jyotis and that threé- plied holy thread. In the heart in Chaitanya, it (prana) 18. “Put on the yajiiopavita (holy thread), the supreme, the holy, which came into existence along with the Prajapati, which gives long life ahd which is very excellent; let this give you strength and tejas. The wise man having shaved his head completely, should throw away the external thread. He should wear, as the holy thread, the supreme and _ indestructible Brahman. It is called sitra, because siichanat (indicating) (that the Atma is in the heart). Sitra means the supreme abode. He who knows that sitra is a vipra (brahmana), he has crossed the ocean of the Vedas. On that sitra (thread), everything is strung, like the beads on the thread. The yogin, well versed in yoga and having a clear perception of Truth, should wear the thread. Practising the noble yoga, the wise man should abandon the external thread. He who wears the sutra as Brahman, he is an intelligent being. By wearing the sutra, he is not polluted. They whose siitra is within, whose yajfiopavita 18 jfiiana—they only know the sitra, and, they only wear the yajfiopavitain this world. Those whose tuft of hair is jfiana, who are firmly grounded in jfiana and whose yajfiopavita is jfiana, consider jfiana only as supreme. Jfiana is holy and ex- cellent. He whose sikha (tuft of hair) is 170 08. like the sikhi (flame of agni)—he, the wise one, only wears a true sikha; others wear a mere tuft of hair. ‘Those brahmanas and others who perform the ceremonies prescribed in the Vedas—they wear this thread only as a symbol of their ceremonies. Those who know the Vedas say that he only is a true brahmana who wears the sikha of jfiana and whose yajfiopavita is the same (jfiana). This yajfiopavita (Yajfia means Vishnu or sacrifice and Upavita is that which surrounds ; hence that which surrounds Vishnu) is supreme and is the supreme refuge. He who wears that really knows—he only wears the siitra, he is Yajiia (Vishnu) and he only knows Yajfia (Vishnu), One God hidden in all things, pervades all things and is the Inner Life of all things. He awards the fruits
+ This mantra is repeated whenever the holy thread is newly worn,
BRAHMOPANISHAD + 109
of karma, he lives in all things, he sees all things without any extraneous help, he is the soul of all, there is nothing like him, and heis without any gunas (being secondless). He is the great wise one. Heis the one doer among the many action- less objects. He 18 always making one thing appear as several (by maya). Those wise men who see him in buddhi, they only obtain eternal peace. Having made Atma as the (upper) arani (attritional piece of wood) and Pranava the lower arani, by constant practice of dhyana one should see the concealed deity. As the oil in the sesamum seed, as the ghee in the curds, as the water in the rivers, and as the fire in the arani, so they who practise truth and austerities see Himin the buddhi. As the spider throws out and draws into itself the threads, so the jiva goes and returns during the jagrata and the svapna states. The heart is in the form of a closed lotus-flower, with its head hanging down; it has a hole in the top. Know it to be the great abode of All. Know that during jagrata it (jiva) dwells in the eye, and during svapna in the throat ; during sushupti, it is in the heart and during turya in the head. *(Because buddhi unites) the Pratyagatma with the Paramatma, the worship of sandhya (union) arose. So we should perform sandhyavandana (rites), The sandhyavandana performed by dhyana requires no water. It gives no trouble to the body or the speech. That which unites all things is the sandhya of the one-staffed (sannyasins). Knowing That from which speech and mind turn back without being able to obtain it and That which is the bliss of jiva, the wise one is freed. The secret of Brahmavidya is to reveal the real nature of the Atma, that is all-pervading, that is like ghee in the milk, that is the source of atmavidya and tapas and to show that everything is in essence one. ^ So ends the Brahmopanishad.”
1 The five sentences from here relating to Sandhya are not to be found in the South Indian Edition.
VAJRASUCHI*-UPANISHAD OF SAMAVEDA
I now proceed to declare the vajrasichi—the weapon that is the destroyer of ignorance—which condemns the ignorant and praises the man of divine vision
There are four castes—the brahmana, the kshatriya, the vais'ya, and the siidra. Even the smrtis declare in accord- ance with the words of the vedas that the brahmana alone is the most important of them.
Then this remains to be examined. What is meant by the brahmana ? Is it a jiva? Is it a body? Is it a class ? Is it jfiana ? Is it karma? Or is it a doer of dharma ?
To begin with : is jiva the brahmana? No. Since the jiva is the same in the many past and future bodies (of all persons), and since the jiva is the same in all of the many bodies obtained through the force of karma, therefore jiva is not the brahmana.
Then is the body the brahmana? No. Since the body, as it is made up of the five elements, is the same for all people down to chandalas,* etc., since old age and death, dharma and adharma are found to be common to them all, since there is no absolute distinction that the brahmanas are white-coloured, the kshatriyas red, the vais'yas yellow, and the sidras dark, and since in burning the corpse of his father, etc., the stain of the murder of a brahmana, etc., will accrue to the son, etc., therefore the body is not the brahmana.
1 Lit., the diamond-needle-Upanishad. > The lowest class of persons among the Hindis.
24
VAJRASUCHI-UPANISHAD > 111
Then isa class the brahmana? No. Since many great Rshis have sprung from other castes and orders of creation —Rshya- srnga was born of deer; Kausika, of Kusa grass; Jambuka of a jackal; Valmiki of valmika (an ant-hill) ; Vyasa of a fisher- man’s daughter; Gautama, of the posteriors of a hare; Vasi- shtha of Urvasi*; and Agastya of a water-pot; thus have we heard. Of these, many Rshis outside the caste even have stood first among the teachers of divine Wisdom ; therefore a class is not the brahmana.
Is jiiana the brahmana? No. Since there were many kshatriyas and others well versed in the cognition of divine Truth, therefore jfiana is not the brahmana.
Then is karma the brahmana? No. Since the prdarab- dha’, safichita*, and a4gami* karmas are the same for all beings, and since all people perform their actions as impelled by karma, therefore karma is not the brahmana.
Then is a doer of dharma (virtuous actions) the brahmana ? No. Since there are many kshatriyas, etc., who are givers of gold, therefore a doer of virtuous actions is not the brahmana,
Who indeed then is brahmana? Whoever he may be, he who has directly realised his Atma and who is directly cogni- zant, like the myrobalan in his palm, of his Atma that is with- out a second, that is devoid of class and actions, that is free from the faults of the six stains® and the six changes, ‘that is of the nature of truth, knowledge, bliss, and eternity, that is without any change in itself, that is the substratum of all the kalpas, that exists penetrating all things that pervades every- thing within and without as akas’, that is of nature of undivided bliss, that cannot be reasoned about and that is known only by direct cognition. He who by the reason of having obtained his wishes is devoid of the faults of thirst after worldly objects and passions, who is the possessor of the qualifications beginning
1 One of the celestial nymphs dancing in the court of Indra. 9 The karmic affinities generated by us in our former lives, the fruit of which is being enjoyed in our present life The karmic affinities generated by usin our former lives and collected together to be enjoyed in our future lives The affinities generated by us in our present life to be enjoyed hereafter 5 The six stains—hunger, thirst, grief, confusion, old age, and death ५ Birth, existence, etc.
112 ५ THIRTY MINOR UPANISHADS
with sama’, who 18 free from emotion, malice, thirst after world- ly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who possesses all these qualities and means— he only is the brahmana.
Such is the opinion of the vedas, the smrtis, the itihasa and the puranas. Otherwise one cannot obtain the status of a brahmana. One should meditate on his Atma as Sachchi- danada, and the non-dual Brahman. Yea, one should meditate on his 4 {108 as the Sachchidananda Brahman. Such is the Upanishad.
+ Sama, dama, uparati, titiksha, samadhana, and sraddha.
)
SARIRAKA-UPANISHAD ' OF KRSHNA-YAJURVEDA
Om. The body is a compound of prthivi (earth) and other mahabhitas (primordial elements, as 8088 or water, agni or fire, vayu or air, and akas). (In the body), that which is hard is (of the essence of) earth; that which is liquid is (of the essence of) water; that which is hot is (of the essence of) fire; that which moves about is (of the essence of) vayu; that which is perforated is (of the essence of) akas. The ear and others are the jfianendriyas (organs of sense). The ear is of the essence of akas’, the skin of the essence of vayu, the eye of the essence of fire, the tongue of the essence of water, and the nose of the essence of earth ; sound, touch, form, taste, and odour being respectively the objects of perception for these or- gans. These arose respectively out of the primordial elements, beginning with earth. The mouth, the hands, the legs, the organs of excretion and the organs of generation are the karmendriyas (or organs of action). Their functions are re- spectively talking, lifting, walking, excretion, and enjoyment. Antahkarana (or the internal organ) is of four kinds— manas, buddhi, ahankara, and chitta. Their functions are respectively sankalpa-vikalpa, (or will-thought and doubt), determination, egoism, and memory. The seat of manas is the end of the throat, that of buddhi the fac पत of ahankara the heart, and that of chitta the navel. e bone, skin, nadis, nerves, hair, and flesh are of the essence of earth. Urine,
1 This Upanishad treats of Sarira or the body. 15
114 त THIRTY MINOR UPANISHADS
phlegm, blood, sukla (or sperm), and sweat are of the essence of water. Hunger, thirst, sloth, delusion, and (desire of) copula- tion are of the essence of fire. Walking, scratching, opening and closing the gross eyes, etc., are of the essence of vayu. Desire, anger, 8९87166, delusion, and fear are of the essence of 21४७. Sound, touch, form, taste, and odour are the properties of earth ; sound, touch, form, and taste are the properties of water : sound, touch, and form, are the properties of fire: sound and touch are the properties of vayu: sound alone is the property of akas. There are three gunas (or qualities), sattvika, rajasa, and tamasa, Non-killing, veracity, not stealing, continence, non-covetousness, refraining from _ anger, serving the guru, purity (in mind and body), con- tentment, right conduct, abstinence from self-praise, freedom from pompousness, firm conviction in the existence of God, and not causing any injury to others—all these are to be known as sattvika-gunas chiefly. I am the actor, I am the enjoyer, I am the speaker, and I am the egoistic—such are said by knowers of Brahman to be rajasa-gunas. Sleep, sloth, delusion, desire, copulation, and theft are said by expounders of the Vedas to be timasa-gunas. Those having sattva-guna (go) up (v7z., to higher spheres)—those having rajasa-guna (stay) in the middle (viz., the sphere of earth)—those having tamasa-guna (go) down (viz., to hell, etc.). Perfect (or divine) knowledge is of sattvika- guna; knowledge of dharma is of rajasa-guna, and mental darkness is of tamasa. Jagrata (waking state), svapna (dreaming state), sushupti (dreamless sleeping state), and turya (the fourth state beyond these three) are the four states. Jagrata is (the state) having (the play of) the fourteen organs, the organs of sense (five), the organs of action (five), and the four internal organs. Svapna is (the state) associated with the four internal organs. Sushupti is (the state) where the chitta is the only organ. ‘Turya is that state having jiva alone. Regarding jivatmaé and Paramatma (enjoying the three states) of a person with opened eyes, with closed eyes, and with eyes in an intermediate state with neither, jiva is said to be the Kshetrajfia (the lord of the body). The organs of sense
sARIRAKA-UPANISHAD. £ 115
(five), the organs of action (five), 10151188 (five), manas, and buddhi—all these seventeen are said to constitute the sikshma or linga (viz., subtle) body. Manas, buddhi, ahankara, akas’, vayu, fire, water, and earth—these are the eight prakrtis (or matter) : ear, skin, eye, tongue, nose the fifth, the organs of excretion, the organs of secretion, hands, legs, speech the tenth, sound, form, touch, taste, and odour are the fifteen modifications (of the above eight prakrtis). Therefore the tattvas are twenty- three. The twenty-fourth is avyakta (the undifferentiated matter) or pradhana. Purusha is other than (or superior to) this. Thus is the Upanishad.
GARBHA-UPANISHAD* OF KRSHNA-YAJURVEDA
Om. The body is composed of the five (elements) ; it exists in the five (objects of sense, etc.); it has six supports: it is associat- ed with the six gunas; it has seven dhatus (essential ingredients) and three malas (impurities); it has three yonis (wombs) and is formed of four kinds of food.
Why is the body said to be composed of five? Because there are five elements in this body (vz.), prthivi, apas, agni, vayu, and akas’. In this body of five elements, what is the prthivi element? what apas? what agni? what vayu? and what akas’? Prthivi is said to be that which is hard; 81088 is said to be that which is liquid; agni is said to be that which is hot; vayu is that which moves; akas’ is that which is full of holes (or tubes’). Of these, prthivi is seen in supporting (objects), apas in cohesion, tejas (or agni) in making forms visible, vayu in moving, akas’ chiefly in avakas’a (viz., giving space). (Then what are the five objects of sense, etc.?) The ear exists in sound, the skin in touch, the eye in forms, the tongue in taste, and the nose in odour. (ला) the mouth (exists) in speech, the hand in lifting, the feet in walking, the anus in excreting, and the genitals in enjoying. (Then) through buddhi, one knows and determines ; through manas, he thinks and fancies; through chitta, he recollects ; through ahankara, he feels the idea of ‘I’. Thus these perform their respective functions.
1 The Upanishad treating of embryo, etc. » The Sanskrit word ‘sushira’ means perforated or tubular.
GARBHA-UPANISHAD क 117
Whence the six supports? There are six kinds of rasas (essences or tastes)—sweet, sour, saltish, bitter, astringent, and pungent. ‘The body depends upon them while they depend upon the body. There are six changes of state (viz.), the body exists, is born, grows, matures, decays, and dies. And there are also six chakras (wheels) depending on the dhamani (nerves), (viz.), muladhara, svadhishthana, maniptiraka, 21811248, vis'uddhi, and ajfia. Also the gunas are six—kama (passion) and others - and sama (mental restraint) and others; there being properly— association (with the former) and devotion (to the latter). Then there are seven kinds of sounds, (viz.), shadja (sa), rshabha (ri), gandhara (ga), madhyama (ma), pafichama (pa), daivata (da), _and nishada (ni), which are stated to be seven agreeable and disagreeable ones ; and there are seven kinds of dhatus having seven colours, (viz.), sukla (white), rakta (red), krshna (dark- blue or indigo), dhimra (blue), pita (yellow), kapila (orange-red), and pandara (yellowish white). In whomsoever these substances arise and increase, the rasa (essence) 18 the cause of the one following and so on (as stated below). (These) rasas are six in number ; from the rasas (probably chyme) arises blood : from blood, flesh; from flesh, fat ; from fat, bones ; from bones, mar- row ; and from marrow, s‘ukla (the male seminal fluid). From the union of sukla and sonita (the female vital energy), occurs garbha (conception in the womb). Being stationed in the heart, it is led. In the heart of persons, (there is) an internal agni; in the seat of agni, there 18 bile; in the seat of bile, there is vayu; in the seat of vayu, is hrdya (heart or Atma).
` Through having connection at the rtu (season) fit for raising issues, it (the embryo formed in the womb) is like water in the first night ; in seven nights, it is like a bubble; at the end of half a month, it becomes a ball. As the end of a month, it is hardened ; in two months, the head is formed ; in three months, the region about the feet; and in the fourth month, the region about the stomach and the loins and also ankle is formed ; in the fifth month, the back (or spinal) bone ; in the sixth, the face of the nose, eyes, and ears ; in the seventh, it becomes united with Jiva (Atma) ; in the eighth month, it becomes full (of all organs) ; in the
118 ६ THIRTY MINOR UPANISHADS
ninth, it becomes fatty. Sukla belongs to men and sonita to women. Hach (by itself) is neutral (or 18 powerless). (But in their combination) a son is born when the father’s seed preponder- ates. A daughter is born when the mother’s seed preponderates, Should both be equal, a eunuch is born. Since females have more of passion, on account of their deriving more pleasure (than males from sexual union), a greater number of females are born. Action corresponds to the mental state (of the actor). Hence the child (born) takes after (the thought of) the parents. From parents with minds full of anxieties (at the time of union) are born the blind, the lame, the hunchback, the dwarf, and the limbless. (From impregnation) during the eclipses of the sun and the moon, children are born with defective limbs. Increase or decrease, similarities or dissimilarities of bodies arise (in children) through the influence of time, place, action, dravya (substance), and enjoyment. From a well-conducted intercourse (or union), the child being born with the form of the father possesses, his qualities, just as the image in a glass reflects truly the original. When sukla bursts into two through the inter- action (or blowing against one another) of the vayu of both sukla and sonita, then twins (of the same sex) are born. In the 82116 manner when the retas (the seminal fluids), viz., (sukla and sonita) of both the parents burst into two, then mixed . progeny (male and female) is the result. Among mankind, five embryos (only can be formed at a pregnancy in the womb). A womb with one embryo iscommon. There are some with two. Those with three are only to be found (as rarely) as one ina thousand. Where there is a frequent pouring (of seminal fluid into the womb), a greater number of limbs is produced (in the child). When the pouring (within the womb) is only once, then the child becomes dried up (or contracted). By pouring (with- in) more than once, couples are (sometimes) born.
Then, (viz., in the ninth month), this (in the body) made of the five elements and able to sense odour, taste, etc., through tejas (spiritual fire), etc., which is also made up of the five ele- ments—this cognizes the indestructible Omkara through its deep wisdom and contemplation. It cognizes as the one letter
GARBHA-UPANISHAD ® 119
(Om). Then there arise in the body the eight prakrtis* and the sixteen vikaras (changes). ‘Through the food and drink of the mother transmitted through her 18418, the child obtains prana. In the ninth month, it is full of all attributes.
It then remembers its previous births, finds out what has been done and what has not been done, and discriminates be- tween actions, right and wrong. (Then it thinks thus :) “ Many thousands of wombs have been seen by me, many kinds of food have been tasted (by me), and many breasts have been suckled (by me). All parts of the world have been my place of. birth, as also my burning-ground in the past. In eighty-four lakhs? of wombs, have I been born. I have been often born and have often died. I have been subject to the cycle of re- births very often. I have had birth and death, again birth and death, and again birth (and so on). There is much suffering whilst living in the womb. Delusion and sorrow attend every birth. In youth are sorrow, grief, dependence on others, ignorance, the non-performance of what is beneficiall laziness, and the performance of what is unfavourable. In adult age, (the sources of sorrow are) attachment to sensual objects and the groaning under the three kinds’ of pain. In old age anxiety, disease, fear of death, desires, love of self, passion, anger, and non-independence—all these pro- duce very great suffering. This birth is the seed of sorrow, and being of the form of sorrow is unbearable. I have not attained the dharma of nivrtti, (viz., the means of overcoming the cycle of re-birth) nor have I acquired the means of yoga and jfiana. Alas! I am sunk in the ocean of sorrow and find no remedy for it. Fie on ajiiana! fie on ajfiana! fie on the troubles caused by passion and anger; fie on the fetters of samsara (the mundane existence) | I shall attain wisdom froma guru. If I get myself freed from the womb, then I shall practise sankhya yoga which is the cause of the extinction of all evil and the bestower
1 The eight prakrtis are milaprakrti, mahat, ahankara, and the five elements; the sixteen vikaras are the five organs of sense, the five organs of action, the five pranas, and antahkarana.
2The Hindis believe in so many number of wombs to be born on the earth, 3 Those that arise from the body, the elements, and the devas,
120 इ THIRTY MINOR UPANISHADS
of the fruit'of emancipation. If I get myself freed from the womb, I shall seek refuge in Mahes'vara (the great Lord) who 18. the cause of the extinction ofall evil and bestower of the (four *) ends of life. If I get myself freed from the womb, then I shall seek refuge in that Lord of the world who is the Chidatma of all saktis and the cause of all causes. If I get myself freed from the womb, then I shall seek refuge in that supreme Lord Bhargah (Siva or light) who is pasupati (the lord of pasus or souls), Rudra, Mahadeva (the great Deva) and the Guru of the world. If I get myself freed from the bondage of the womb, I shall per- form great penances. If 1 get myself freed from the passage of the womb, I shall worship Vishnu in my heart who is the be- stower of nectar, who is bliss, who is Narayana, and who never decays. I am now confined in my mother’s womb ; and were I freed from its bonds, I shall please the divine Vasudeva without diverting my mind from Him. I am burnt through actions, good and bad, committed by me alone before for the sake of others, whilst those who enjoyed the fruits thereof have disappeared. Through non-belief (unspirituality), I formerly gave up all fear (of sin) and committed sins. I now reap their fruits. I shall become a believer hereafter >."
Thus does the Jiva (Atma) within the (mother’s womb) contemplate again and again the many kinds of miseries (it had undergone), and remembering always the miseries of the cycle of re-births, becomes disgusted (with the material enjoyments of the world), often fainting in the inmost centre (viz., heart) of all creatures at (the idea of) his avidya, desire, and karma. Then this being, who had entered many hundreds of female wombs of beings (in the previous births), comes to the mouth of the womb wishing to obtain release. Here being pressed by the yantra (neck of the uterus), it suffers much trouble. Moreover it is much affected by prastti (delivery) vayu. As soon as it is born, 17 comes in contact with the vaishnavi vayu and ceases to remember anything of the past;
1 They are kama (passion), artha (acquisition of wealth), dharma (perfor- mance of duty), and moksha (salvation).
> The reason why it remembers them seems to be that the jivatma is in
the pineal gland then, prior to its coming down.
GARBHA-UPANISHAD ’ 121
it also ceases to see far and to be the cognizer of the real. Coming into contact with the earth, it becomes fierce-eyed and debased. The evil of the eye after it is rubbed with (or cleaned by) water vanishes; and with it, vanishes memory of birth and death, good and bad actions and their affinities. Then how does he understand vayu, bile, and sleshma (phlegm) ? When they are in their proper state, they produce health: with their dis- turbance, diseases are generated. It should be known that one becomes capable of knowing through a proper quantity of bile ; through having a little more or a little less of it, he comes to know more. When the bile is changed (otherwise), he becomes changed and acts 1116 9 mad man. Andthatbileisagni, Agni influenced by karma is kindled by vayu, the source (or seat) of virtue and vice, as fuel is kindled within (by fire) from without (by the wind).
And of how many kinds 18 that agni? It has three bodies, three retas (seeds or progeny), three puras (cities), three dhatus, and three kinds of agnithreefold. Of these three, Vais’vanara is bodiless. And thatagni becomes (or is subdivided into) Jfiainagni (wisdom-fire), Darsanagni (eye-fire), and Koshthagni (digestive fire). Of these Jfianagni pertains to the mind ; Dars‘anagni per- tains to the senses; and Koshthagni pertains to dahara and daily cooks (or digests) equally whatever is eaten, drunk, licked, or sucked through prana and apana. Dars‘anagni is (in) the eye itself and is the cause of vijfiana and enables one to see all objects of form. It has three seats, the (spiritual) eye itself being the (primary) seat, and the eyeballs being the accessory seats. Dakshinagni is in the heart, Garhapatya is in the belly, and in the face 18 Ahavaniya, (In this sacrifice with the three agnis), the Purusha is himself the sacrificer ; buddhi becomes his wife ; santosha (contentment) becomes the diksha (vow) taken ; the mind and the organs of the senses become the sacrificial vessels ; the karmendriyas (organs of action) are the sacrificial instruments. In this sacrifice of the body, the several devas who become the rtvijas (sacrificial priests) perform their parts following the master of the sacrifice, (viz., the true individuality), wherever
he goes. In this (sacrifice), the body is the sacrificial place, 16
122 ५ THIRTY MINOR UPANISHADS
the skull of the head is the fire-pit, the hairs are the kusa grass; the mouth is the antarvedi (raised platform in sacri- fice) ; kama (or passion) is the clarified butter; the period of life is the period of sacrifice ; nada (sound) produced in dahara (heart) is the simaveda, (recited during the sacrifice) ; vaikhari is the yajus (or yajurveda hymns) ; para, pas'yanti, and madh- yama* are the rks (or rgveda hymns); cruel words are the atharvas (atharvaveda hymns) and khilas (supplementary texts of each veda); true words are the vyahrtis’. Life, strength, and bile are the pas'us (sacrificial creatures) and death is avabhrta (the bath which concludes the sacrifice). _ In this sacri- fice, the (three) fires blaze up and then according to (the desires of) the wordly, the devas bless him, All whoare living (in this world) are the sacrificers. There is none living who does not perform yajfia (sacrifice). This body is (created) for yajfia, and arises out of yajfia and changesaccording to yajfia. If this yajiia is continued in a direction changed (from the right course, or is abused), then it leads to an ocean of misery.
In this body, there are sixteen side-teeth, having each a membrane (as its root) and fifteen openings. It (the body) is measured by ninety-six digits. There are in it fourteen nadi seats and 108 joints. There are seventy-two tubes seats with seventy-two 28.418 between them, of which three are important, viz.,ida, 0171812, and sushumna, the fourth is puritati, and jivata the fifth. Above jivata is bile and near bile is Puritati. Above the navel, two digits to the left of it, is seated the source of bile. The food taken in is divided ‘into ‘three parts—urine, feeces, and sara (the essence or chyme). The urine dividing itself into two, spreads to the left below the navel. The feces is in the right side and is of seven kinds. The sara is of five kinds and spreads itself over the body. Hence the semen and blood are produced from food and drink. In this body, vayu which is moving as prana is the ‘Sitratma” Through it, one inspires and expires and moves (his limbs). Without it, no limb of the body will be
* Vaikhari and the three others are the different stages of nada (sound), > Vyahrtis are parts of the Gayatri Mantra, viz., Bhih, Bhuvah, Suvah.
GARBHA-UPANISHAD # 123
animated. Through vayu, the current of blood is driven into the _nadis from the chakra (plexus) of the hea from the chakra (plexus) of the heart, and those which | can be touched (on the body) are easily be touched (on the body) are easily discernible. The juicy essences (of food) which arise out of digestion enter the womb which is suspended in the stomach of the mother and coming near the child’s head nourishes the child’s prana through the sushumna (on the head or pineal gland). Sushumna is the Brahma-nadi. Prana and others are found there. It (prana) descends lower and lower as the time of birth approaches'and settles in the heart when the child is born. Through yoga, it should be brought from the middle of the eyebrows to the end of sushumna (viz., the pineal gland), when he becomes the cognizer of the Real like the child in the womb. In the body of this nature, Atma is latent and deathless, and is the witness and Purusha. It lives in this body, being enveloped (by maya). Prani (or the jiva having prana) has abhimana (identification with the body) on account of 2४108. Ajfiana which surrounds it is the seed ; the antahkarana
(internal organ) is the sprout and the body is the tree. In this tree (of body), there are eight crores of hairs, eighty hundreds of joints, nine hundreds of tendons, eight palams of heart’, twelve palams of tongue, one prastha (or two palams) of bile; one adhaka of phlegm, one kudupa (or */, prastha) of sukla and two prasthas of marrow. One should consider everything as evanesc- ent, like the child inthe womb (with its prana, etc.,) stationed in the sushumna (of the head). Then he becomes freed and gets no more body. If not, an ignorant man becomes subject to the cycle of re-births, etc., is exposed like a worm to the drink of urine and feces, and undergoes in this body the sufferings of hell. ‘Therefore knowing all this, one should be averse to worldly objects. ‘Thus ends the moksha-sastra of Pippalada— thus ends the moksha-sastra of Pippalada. Thus ends the Upanishad.
1 Hight palams are 3/6 of a lb. (avdp.)
TARASARA-UPANISHAD* Ca SUKLA-YAJURVEDA
Ox. Brhaspati asked Yajfiavalkya: “That which is called Kurukshetra is the place of the sacrifice of the Devas and the spiritual seat of all beings. Therefore where should one go in order that he may cognize Kurukshetra, the place of the sacrifice of the Devas and the spiritual seat of all beings?” (To which Yajfiavalkya replied:) ^ Avimukta’ is Kurukshetra, the place of the sacrifice of the Devas and of the study of Brahman, because itis there that Rudra initiates one into the Taraka® Brahman when prana (life) goes out. Through this, one becomes immortal and the enjoyer of moksha. Therefore one should always be in the midst of that place avimukta, and should never leave, O reverend sir, avimukta.” Thus said Yajfiavalkya. Then Bharadvaja asked Yajfiavalkya: “ What 18 taraka? ` what is that which causes one to cross (this mundane existence).” 10 which Yajfiavalkya replied: “ Om-Namo-Narayanaya is the tiraka. It should be worshipped as Chidatma. Om is a single syllable and of the nature of Atma. Namah is of two syllables and is of the nature of prakrti (matter). Ndarayanaya is of five syllables and is of the nature of Parabrahman. He who knows this becomes immortal. Through Om, is Brahma produced ; through Na is Vishnu produced; through Ma is Rudra produced; through Na@ is Isvara produced; through हठ is the Anda- Virat (or Virét of the universe) produced; through Ya is \ This Upanishad treats of the sara (essence) for tara (crossing).
> It is one of the many names given to Benares, > Taraka is Om—from fr, to cross.
TARASARA-UPANISHAD # 125
Purusha produced ; through N@ is Bhagavan (Lord) produced ; and through Ya is Paramaétma produced. This Ashtakshara (eight syllables) of Narayana is the supreme and the highest Purusha. Thus is the Rgveda with the first foot (or half). That which is Om is the indestructible, the supreme, and Brah- man. That alone should be worshipped. It is this that is of the eight subtle syllables. And this becomes eight, being of eight forms. A is the first letter; U is the second; M is the third; Bindu is the fourth; Nada is the fifth; Kala is the sixth; Kalatita (that beyond kala) isthe seventh; and that which is beyond these is the eighth. It is called Taraka, because it enables one to cross this mundane existence. Know that Taraka alone is Brahman and it alone should be worshipped.” The (following) .verses may be quoted here: ‘From the letter A came Brahma named Jambavan (the bear’). From the letter U came Upendra’, named Hari. From the letter M came Siva, known as Hanuman *. Bindu is named Is’vara and is Satru- ghna, the Lord of the discus itself. Nada should be known as the great Lord named Bharata and the sound of the conch itself. From Kala came the Purusha himself = 88. Laksh- mana and the bearer of the earth. Kalatita is known as the goddess Sita Herself. That which is beyond is the Paramatma named Sri-Rama and is the highest Purusha. All this is the ` explanation of the letter Om, which 13 the past, the present, and future, and which is other than these (viz.,) tattva, mantra, varna, (colour), devata (deity), chhandas (metre), rk, kala, vakti, and srshti (creation). He who knows this becomes immortal. (Thus is) Yajurveda with the second foot.”
Then Bharadvaja asked Yajfiavalkya: ‘Through what mantra is Paramatma pleased and shows his own Atma (to per- sons)? Please tell this.” Yajfiavalkya replied :
“(1st Mantra:) Om, He who is Sri-Paramatma, Narayana, and the Lord described by (the letter) A and is Jambavan (the bear) and Bhah, Bhuvah, and Suvah: Salutation to Him.”
+ As the bear, Brahma incarnated according to the ‘ Ramayana’, > As Upendra, Vishnu incarnates in the lower tala as well in the legs in man. 5 Hanuman is the incarnation of vayu, one of the elements of Siva,
126 THIRTY MINOR UPANISHADS
\
“(2nd Mantra:) He who is Paramatma, Narayana, and the Lord described by (the letter) U and is Upendra (or) Hari and Bhih, Bhuvah, and Suvah: Salutation to Him.
“(3rd Mantra:) Om. He whois Sri-Paramatma, Narayana, and the Lord described by (the letter) M and is of the form of Siva (or), Hanuman and Bhih, Bhuvah, and Suvah: Salutation to Him.
“(4th Mantra:) Om. He who is Sri-Paramatma, Narayana, the Lord of Satrughna* of the form of Bindu and the Bhuh, Bhuvah, and Suvah: Salutation to Him.
^ (5th Mantra:) Om. He who is Sri-Paramatma, Narayana, and the Lord, and is Bharata’ of the form of Nada and the Bhih Bhuvah, and Suvah: Salutation to Him.
^ (6th Mantra:) Om. He whois Sri-Paramatma, Narayana, and the Lord, and is Lakshmana of the form of Kala and the Bhih, Bhuvah, and Suvah: Salutation to Him.
“(7th Mantra:) Om. He who is Sri-Paramatma, Narayana, and the Lord, and is Kalatita, tho Goddess Sita, of the form of Chit and the प्रा, Bhuvah, and Suvah: Salutation to Him.
“(8th Mantra:) Om. He who 18 Sri-Paramatma, Narayana, and the Lord that is beyond that (Kalatita), is the supreme Purusha, and is the ancient Purushottama, the eternal, the immaculate, the enlightened, the emancipated, the true, the highest bliss, the endless, the secondless, and the all-full—that Brahman is myself. I am Rama and the Bhih, Bhuvah, and Suvah: Salutation to Him.”
He who has mastered this eightfold mantra is purified by Agni; he is purified by Vayu; he is purified by the sun; he is purified by Siva; he is known by allthe Devas. He attains the fruit of reciting Itihasas, Puranas, Rudra (Mantras), a hundred thousand times. He who repeatedly remembers (or recites) the Ashtakshara (the eight-syllabled mantra) of Narayana gains the fruit of the recitation of Gayatri a hundred thousand times or of Pranava (Om) a myriad of times. He purifies (his ancestors) ten (degrees) above and (his descendants) ten
` Bharata is rather the incarnation of discus or consciousness and Satrughna, that of conch—viz., akasic sound,
TARASARA-UPANISHAD ; 127
(degrees) below. He attains the state of Narayana. He who knows this (attains the state of Narayana).
Like the eye (which sees without any obstacle) the things spread (in the sky), the wise ever see this supreme seat of Vishnu. Brahmanas who are spiritually awake praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the Upanishad. (Thus 18) the Samaveda with the third foot.
(
NARAYANA-UPANISHAD OF
KRSHNA-YAJURVEDA
Om. Then Narayana, the supreme Purusha desired. “TI shall create offspring.” From Narayana emanates prana, manas, the several organs of sense and action, akas’, vayu, agni, 21088 and prthivi that supports all. From Narayana emanates Brahma. From Narayana emanates Rudra. From Narayana emanates Indra. From Narayana emanates Prajapati (the divine progenitor). From Narayana emanates the twelve adityas. rudras, vasus, and all the chhandas (Vedas). From Narayana only do (all these) proceed. Through Narayana do (they) prosper. In Narayana (they) are absorbed. The Rgveda teaches this.
Then Narayana is eternal. Brahma is Narayana, Siva is Narayana, Indra is Narayana, Kala (time) is Narayana, Dik (space) is Narayana, the intermediate quarters also are Narayana ; that which is above is Narayana, that which is below is Nara- yana, that which is in and out is Narayana, the whole universe which existed and will exist is Narayana. Narayana 18 the only one that is stainless, sinless, changeless, and unnameable, and that is pure and divine. There is no second. Whoever knows Him thus, becomes Vishnu Himself. The Yajurveda teaches this.
One should utter “Om” first, then “namah,” and then “ Nardyanaya.” ‘‘Om” (is) a single syllable; ‘‘ Namah” contains two syllables: ^“ Narayanaya contains five syllables. This is the sentence known as the Ashtakshara’ of Narayana.
1 The eight syllables.
NARAYANA-UPANISHAD F 129
Whoever studies this Ashtékshara of Narayana and recites it - constantly, attains fall life and supremacy over men, enjoys the pleasures of royalty and becomes the master of all souls. He attains moksha ; yea, he attains moksha. The Simaveda teaches this. 4 The Yogin having pronounced (the name of) Him who is complete bliss, who is Brahma-purusha and who is of the nature of Pranava (Om)—a combination of A, U, and M—is released from the bondage of birth and mundane existence. He who practises the mantra “Om-Namo-Narayanaya” reaches Vaikuntha (the abode of Vishnu). It is this lotus (heart). Itis replete with vijfiana: It has the brilliancy of lightning. The son of Devaki is Brahmanya’. Madhustidana 18 Brahmanya. Narayana who pervades all elements, who is one only, who is the cause Purusha and who is causeless, is known as Parabrahman. The Atharvana Upanishad teaches this.
Whoever recites (this Upanishad) in the morning destroys the sins committed the night (before). Whoever recites it in the evening destroys the sins committed during the day. Whoever recites morning and evening becomes free from sins, however sinful he may be. Whoever recites (it) in the noon facing the sun is freed from all the five’ great sins as well as from the minor ones. He derives the good effects of the recitation of all the Vedas. Whoever knows thus attains Sayujya of Narayana (viz.,is absorbed in the essence of Nara- yana). He attains Sayujya of Narayana. Thus is the Upanishad.
1 Means Vishnu or Brahma devoted to Tapas, Vedas, Truth, and Jiiana.
2They are theft of gold, drinking alcohol, the murder of a Brahman, and unlawful union with the guru’s wife and association with them.
17
KALISANTARANA UPANISHAD: OF KRSHNA-YAJURVEDA
Ar the end of Dvapara yuga, Narada’ went to Brahma and addressed him thus: “QO Lord, how shall I, roaming’ over the earth, be able to cross Kali?” To which Brahma thus replied : “Well asked. Hearken to that which all Srutis (the Vedas) keep secret and hidden, through which one may cross the sam- sara (mundane existence) of Kali. He shakes off (the evil effects of) Kali through the mere uttering of the name of the Lord Narayana, who is the primeval Purusha.” Again Narada asked Brahma: ^ What is the name?” To which Hiranyagarbha (Brahma) replied thus: (the words are:) “1. Haré, 2. Rama, 3. Haré, 4. Rama, 5, Rama, 6. Rama, 7, Haré, 8. Haré; 9. Haré 10. Krshna, 11. Haré, 12. Krshna, 13. Krshna, 14. Krshna 15. Hare, 16. Haré. These sixteen names (words) are destructive of the evil effects of Kali. No better means than this is to be seen in all the Vedas. ‘These (sixteen names) destroy the avarana (or the centripetal force which produces the sense of individuality) of jiva surrounded by the sixteen kalas (rays). Then like the
1 This Upanishad treats of the means of crossing Kali completely: Narada having asked the question in Dvapara yuga—the third of the four yugas.
2? Narada is called Kali-Karaka or the generator of kalior strife and discord. If Narada is himself the strife-maker, why should he go to Brahma for the means of crossing Kali? Narada being himself an adjuster of the laws of karma, this Upanishad gives the means of getting over strife, etc., in this Kali- age when the whole of nature is thrown off its balance by the depraved tendencies of men. The jiva has sixteen kalas, corresponding to which sixteen mantras or words are given.
3 The story is that he was cursed by Daksha to roam over the worlds with a lute in his hand (viz., to adjust the laws of harmony).
KALISANTARANA-UPANISHAD 131
sphere of the sun which shines fully after the clouds (screening it) disperse, Parabrahman (alone) shines.”
Narada asked: “ O Lord, what are the rules to be observed with reference to it?” To which Brahma replied that there were no rules for it, Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with, or the same form of, or absorption into Brahma.
Whoever utters three and a half kotis* (or thirty-five millions) times this mantra composed of sixteen names (or words) crosses the sin of the murder of a Brahmana. He becomes purified from the sin of the theft of gold. He becomes purified from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to pitrs, devas, and men. Having given up all dharmas, he becomes freed at once from all sins. He is at once released from all bondage. That he is at once released from all bondage is the Upanishad.
५ This number can be reached by uttering the mantra completely within one year if uttered at the rate of a lakh per day : and within ten yearsif uttered at the rate of 10,000 per day; and within 100 years if uttered at the rate of 1,000 per diem, |
५
BHIKSHUKA’-UPANISHAD OF SUKLA-YAJURVEDA
Amone bhikshus (religious mendicants) who long for mok- sha (salvation), there are four® kinds, viz., Kutichaka, Bahi- daka, Hamsa, and Paramahamsa. Gautama, Bharadvaja, Yajfiavalkya, Vasishtha and others belong to the first kind. They take eight mouthfuls (of food daily) and strive after mok- sha alone through the path of yoga. The second kind carry three (bamboo) staves (tied together) and a waterpot, and wear tuft of hair (sikha), sacred thread (yajiiopavita) and red-colour- ed cloth. They take eight mouthfuls of food in the house of Brahmarshis, abstain from flesh and alcohol and strive after emancipation alone through the path of yoga. Then the Ham- sas should live not more than a night in a village, five nights in a town, and seven nights in a sacred place, partaking daily of cow’s urine and cow’s dung, observing Chandrayana* and striving after moksha alone through the path of yoga. Paramahamsas like Samvartaka, Aruni, Swetaketu, Jada- bharata, Dattatreya, Suka, Vamadeva, Haritaka and others take eight mouthfuls and strive after moksha alone through the path of yoga. They live clothed or naked at the foot of trees, in ruined houses, or in burning grounds. With
1 One who lives on bhiksha or alms. Hence a religious mendicant. > In Naradaparivriajaka Upanishad there are stated to be six kinds.
3 A religious expiatory ceremony regulated by the moon’s age diminishing the daily consumption of food daily by one mouthful for the dark half of the month beginning with fifteen at the full moon until it is reduced to one at the new moon and then increasing it in like manner during the fortnight of the moon’s increase.— WILSON.
BHIKSHUKA-UPANISHAD j 133 them, there are no dualities as dharma and adharma, gain and loss, and purity and impurity. They look upon gold and stone and clod of earth with the same, eye (of indif- ference), live on alms, begging from all without any distinction of caste and look upon everything as Atma alone. Being (naked) as nature made them, being free from the sense of duality and from covetousness, being engaged in pure con- templation (sukladhyana), meditating on Atma, and begging at stated times, simply to keep the body and soul together, they reside in ruined houses, temples, straw-huts, ant-hills, the foot of trees, potteries, the places of agnihotra, the sand in the bed of rivers, mountain-caves, cavities, the hollows of trees, waterfalls, and sthandila (the level square piece of ground prepared for sacrifice). Having advanced far inthe path of Brahman, and being pure in mind, they quit this body through the methods prescribed for Paramahamsa Sannydsins. These are the Paramahamsas. Such is the Upanishad.
^
NARADAPARIVRAJAKA-UPANISHAD oF ATHARVANAVEDA एए, ४४९५ I
Om. Once upon > time, Narada, the ornament of Parivrajakas (roaming ascetics), after roaming over all worlds and cleansing, through merely by looking at the places of pilgrimage able to impart rare religious merits, observed, with a mind that had attained purity, without hate, quiescent and patient, and in- different towards all (objects), the forest of Naimis‘’a (the modern Nimsar), filled with Rshis that were engaged in the contemplation of Reality and had attained the greatness of the ordained bliss; (there) through the recitation of stories about Hari (Vishnu), associated with the musical motes of Sa, Ri, Ga, Ma, Pa, Dha, and Ni (of the gamut), able to impart indifference to objects and to make one look down upon the universe, and instilling divine devotion, fixed and movable (or mental and bodily), he entered (the forest), fascinating the crowds of beings human, animal, Kimpurushas’, celestials, Kinnaras,? Apsaras (Houris), and Uragas* (collected there). (Thereupon the) great Rshis Saunaka and others who had been engaged for twelve years in sattra sacrifice well-skilled in the recitation of Vedas, the knowers of all, and the good practisers of tapas, observed Narada the son of Brahma and the devotee of the Lord, and having 1 A higher being with the form of a horse but with a human head.
> A higher being with a human form but with the head of a horse, 3A semidivine serpent with a human face,
NARADAPARIVRAJAKA-UPANISHAD / 135
risen up, paid due respect to him. Then having with due respect requested him to sit down, they also seated themselves and addressed him thus: “O Lord, son of Bkahma, what is the means of salvation for us? It is meet that it should be communicated (to us).” Thus addressed, Narada replied to them thus: “ One born in a good family and fit to go through the forty- four samskaras, upanayana and others, should, under a teacher to whom he is devoted, study, after the recitation of the Veda of his own sakha (division), all the different branches of knowledge; then should fulfil, according to the rules ordained, for twelve years the observance of Brahmacharya (celibacy), such as the service of the guru, etc.; then for twenty- five. years the asrama (order of life) of a grhastha (house- holder), and for twenty-five years the asrama of a vanaprastha (forester). After thus practising well the fourfold celibacy,* the sixfold? householder’s life, and the fourfold * forester’s life, and having performed all the duties thereof, he should acquire the fourfold* means of salvation ; thus the sannyasin who gives up the desires along with the karmas of mind, speech, and body in this samsara as well as the vasana towards the threefold desire (of son, wife, and wealth), and being without malice and endowed with quiescence and patience, undisturbed in the order of life of Paramahamsa, quits the body in the contemplation of Reality, is an emancipated person. Such is the Upanishad.”
Upapes II
All the Rshis, Saunaka and others addressing Lord Narada said thus: “ O Lord, please tell us the rules of sannyasa.” At which, seeing them, Narada replied: “It is but meet that we should know the whole truth from the mouth of Brahma
+ The four Brahmacharyas are: (1) Gayatri; (2) Prajipatya; (3) Vaidika; (4) Naishtika.
2 The six Grhasthas are: (1) Vartavrtti; viz., Agriculture; (2) Salinavrtti; (3) Yayavara; (4) Ghorasannyasin ; etc.
’The four Vanaprasthas are: (1) Audumbara; (2) Vaikhanasa; (3) Samprakshali; (4) Pournama.
* They are Viveka, Vairagya, etc.’ |
136 ( THIRTY MINOR UPANISHADS
Himself.” After the sattra sacrifice was completed, he took the rshis along with him to satyaloka ; and after duly making pro- strations to and eulogising Brahma engaged in meditation upon Brahman, he along with others was duly seated under the orders of Brahma. Then Narada addressed Brahma thus: ‘ Thou art guru; thou art father; thou art the knower of the secret of all learning ; thou art the knower of all; thou shalt therefore tell me one secret. Who else but thee is fit to tell the secret dear unto me? Itisthis. Pleasetell us the rules of the real sannyasa (asceticism). ”
Thus prayed to by Narada, Brahma surveyed all in the four quarters; and after meditating for one muhtrta (48 minutes), and assuring himself that the inquiry was truly for the purpose of escaping from the pain of samsara, Brahma eyeing Narada, said thus: ^¢“ The mystery that was imparted before by Virat- Purusha of illimitable form according tothe Purusha-Sikta- Upanishad is now being divulged to you. It is very mysterious. It is fit to be hearkened to with great attention. O Narada, one born in a good family and obedient to his parents, should, after the performance of upanayana according to the rules, find a virtu- ous guru that is other than his father, is of good custom and habits, of faith, born of good family, a knower of Vedas, a lover of Sastras, of (good) qualities and free from duplicity. Having made prostrations and rendered useful service to him, he should respectfully acquaint him with his intention. Having studied all departments of knowledge and rendered service for twelve years, he should, under his(the guru’s) orders, marry a girl fit for his family and dear unto him. Then having performed for twenty- five years the karmas incidental to a householder and attained the status of a Brahmana that has performed sacrifices and the rest, he should beget a son with the only desire of perpetuating the family. After thus spending twenty-five years in the performance of household dharma, he should bathe thrice daily for twenty-five _ years and take only one meal in the fourth period ; he should live alone in the forest, after giving up his previous wanderings in city and village; and without desire for fruit, should perform the karmas incidental to that (forester’s) order of life, and be
NARADAPARIVRAJAKA-UPANISHAD 137
without desire for objects seen and heard. Being skilled in the forty samskaras, he should be devoid of desire for all, have a purified mind, have burnt up desire, jealousy, envy and egoism, and have developed the four means of salvation. Then he becomes fit for sannyasa. Such is the Upanishad.”
Urpapesa III
Then Narada addressed the grandfather thus :
८ 0 Lord, by whom, after attaining the qualifications of sannyasa, is it fit tobe taken?” ‘To which Brahma replied: “ After first,expounding the qualifications of sannydsa, the rules of sannydsa will then be stated. Hearken carefully. A eunuch, the outcaste, the maimed, the lewd, the deaf, the youth, the dumb, the heretic, the discus-bearer, the Linga- wearer, the vaikhanasa (forester), the Haradhvaja (carrier of Siva’s flag), the reciter of Vedas for hire, the bald-headed, one without (sacrificial) fire—all these, even though they have attained vairagya are unfit for sannyésa. Even though they have become sannyasins, they are unfit to be initiated into the mahavakyas (sacred vedic sentences). The Paramahamsa sannyasin stated before (as fit to take sannydsa) is the one qualified. Itis stated in the smrtis that he is a parivrat who is not afraid of others, as others are not afraid of him. The eunuch, the limbless, the blind, the youth, the sinful, the outcaste, the door-keeper, the vaikhanasa, the Haradhvaja, the chakri (discus- bearer), the Lingi (Linga-wearer), the heretic, the bald-headed, one without fire (sacrifice), one that had undergone sannydsa twice or thrice, the reciter of Vedas for hire—all these are not fit for regular sannyadsa but only for atura-sannyasa (viz., sannyasa taken while a person is afflicted, etc.). What is the opinion of aryas (Hindus) on the (fit) time for atura-sannyasa (being taken)? ‘The time when prana (life) is about to rise (out of the body) is called atura. The time other than it is in- capable of conferring (upon one) the path of salvation and is not atura. रला in atura-sannydsa, the wise should according
to rules, initiate themselves into sannydsa after reciting the 18
138 THIRTY MINOR UPANISHADS
mantras again and again in the course of respective mantras. There is no difference between regular and atura-sannyasa in the mantras to be uttered at the time of taking sannyasa. There 18 no karma aki mantras; (hence) karma needs mantras. Anything done without mantra cannot be termed karma. Hence mantras should not be given up. Any karma done without mantra is like an offering made in ashes. Through the con- ciseness (of the performance) of the karmas, it is stated to be atura-sannyasa.
“Therefore, O Muni, the recitation of mantras is stated to be in atura-sannyadsa. One who is always duly doing agni- hotra (fire-sacrifice) should, when he quits (the house) for foreign places through indifference, perform the prajipatya sacrifice in water and then take up 8807888. After complet- ing in water the observances of karma through the mind, or the recitation of mantras, the wise man should attain sannyasa. Else he becomes a fallen man. When, in the mind, indifference to all objects arises, then men should long after sannyasa, (that being the best time for it); otherwise they are fallen. One who attains vairagya should take sannyasa. One who does not, should remain at home. That vile twice-born with desire, should he take sannyasa, reaches hell. That Brahmana who is a celibate, who has under control his tongue, sexual organ, stomach, and hand may become a sannyasin without undergoing the ceremony of marriage. Having known samsara as one without sara (or essence) and not having undergone any mar- riage on account of the desire to know the sara (or essence of God), they become sannyasins on account of the practice of the supreme vairagya. The characteristic of pravrtti (path) is the performance of karma; that of nivrtti is jfiana. Therefore placing jfiana in the forefront, the wise man should take up 88111288. When the reality of the eternal Parabrahman 18 understood, then he should take up one danda (staff) and abandon the holy thread and tuft of hair. Then he becomes fit to eat the alms-food (of 88111888}, having become devoted to Paramatma, indifferent to those that are not-Paramatma and freed from all desires. He becomes fit to be the eater of
NARADAPARIVRAJAKA-UPANISHAD 189
alms-food who preserves the same countenance when he is beaten, as when he is worshipped or prostrated to. He becomes fit to be the eater of alms-food who 18 of the firm certjtude that he is no other than the non-dual and 1 Brahman, otherwise named Vasudeva. He in whom are existent santi (control of the organs), sama (control of mind), purity (of mind and body), satya (truth), santosha (contentment), arjava (stragghtforwardness), poverty, and non-ostentatiousness should be 10 ` the order of life of kaivalya (sannyasa). When one does not, through actions, mind, or speech, commit any sinful action to any being, then he becomes fit for eating alms-food. Having become quiescent (through the control of the mind), having practised the ten kinds of dharmas, having, according to rules, studied vedanta, and having paid the three debts (to devas, rshis, and pitrs), one should take up sannydsa. Cour- age, fortitude, the control of the body, honesty, purity of (mind and body), control of the (inner) organs, shame, knowledge, truth, and absence of anger—these ten are the characteristics of dharma. One who does not look back (with pleasure) upon past enjoyments, nor forward into the future, and one who does not rejoice in the present, is fit to become a 88111 28111. One who is able to control within, the inner organs and without, the external organs, may be in the order of life of kaivalya. One who while in life is not affected by pleasures and pains, as the body is unaffect- ed by them after death, may bein the order of life of kaivalya.
^ An ascetic of the Paramahamsa (order) shall wear two loin-cloths, one ragged cloth, and one staff. Nothing more is ` ordained (in his case). Should he through desire wear more than these, he will fall into the hell of raurava and be born into the womb of an animal... Having stitched together old and clean cloths into one and having coloured it with red (ochre), he should wear it as his upper cloth. He may be with one cloth or even without it. He should roam about alone with the sole vision (of Brahman), devoid of desires; but he may be in one place alone in the rainy season. Having quite aban- doned his family, including son and wife, vedanta, sacrifice, and the sacred thread, the ascetic should wander incognito,
140 THIRTY MINOR UPANISHADS
Having given ५९ all faults, such as passion, anger, pride, desire, and delusion, the parivrat (ascetic) should become one that owns nothing. ¢ He is a muni who is devoid of love and hate, who regards equally a clod of earth, stone, or gold, who does no in- jury to any living creature, and is freed from all. That ascetic reaches salvation who is associated with Atmajfiana, who is freed from ostentation and egoism, from doing injury and tale-bearing Through attraction to the senses, he becomes subject to fault, there is no doubt: through their control, he gains perfection. Lust when enjoyed is never gratified. Just as fire increases with the oblation (of ghee, etc., poured into it) so also lust waxes strong (with enjoyment). It should be known that that man who does not rejoice or grieve through hearing, touching, eating, seeing, or smelling is a jitendriya (conqueror of the organs). He whose speech and mind are well brought under control attains, completely and always, all the fruits of vedanta.
“That Brahmaya who is always afraid of respect as poison and always longs after disrespect as nectar, sleeps soundly and rises happily even though he is treated with disrespect. He moves about happily in this world. The one who treats him with disrespect perishes. All cruel words should be endured. None should be treated with disrespect. On account of bodily relation- ship, none should be made inimical. No anger should be directed in turn towards one who is angry. Soft words (only) should be spoken, even when (violently) pulled by another. No untrue words should be uttered, even should afflictions arise to the seven gates (of the body). One desirous of bliss should dwell in this universe through the aid of Atma alone, intent upon Atma, free from desires, and without the desire of blessing (others). He be- comes fit for salvation through the control of the organs, the de- struction of love and hate and non-injury to beings. He should abandon (all identification with) this feeble, perishable, and impure body of five elements whereof the bones are the pillars, which is strung by the nerves, coated over with flesh and blood, covered up by the skin, is of bad odour, full of urine and feces is ever haunted by dotage and miseries and is the seat of all ills. If an ignorant man be fond of this body firmly knit together
NARADAPARIVRAJAKA-UPANISHAD 141
with flesh, blood, pus, faeces, and urine, hac’ fat, and bones, he would, a fortiori, be fond of hell. That (identification of the body with the Self) is alone the seat of the ane | (18 hell. That 18 alone the Maha-Vichi-Vagura (hell). Thpt is alone the Asipatravanasreni (hell). Such an idea of the body being the Self should be strenuously abandoned, though all shoald perish. That love of the body is not fit to be felt by one intent upon his welfare, just as a low-caste woman eating dog’s flesh is unfit to be touched.
“One (fit to reach salvation), after leaving all meritorious actions to those dear to him and all sins to those not dear, at- tains the eternal Brahman through dhydna-yoga. Such a man, through the ordinances, gives up little by little all associations, and being freed from all pairs of opposites, remains in Brahman alone. On account of the accomplishment (of salvation), he should be moving about alone and without any help. He who having understood the effect of being alone never derogates from it, is never left in want. The bowl, the foot of the tree, the tattered robe, the state of being withouié help, the equality of vision in all these are the characteristics of the emancipated one. One intent upon the welfare of all beings, with a quiescent mind, having the three-knotted staff and bowl, and ever devoted to the One (Brahman), after taking up sannydsa, may enter a village. Such one is a bhikshu (alms-taker). Should two unite, it is called mithuna (a pair or union) ; with three, it becomes a grama (or village) ; with more, it is a nagara (or city). No city or village, or, mithuna should be made, and an ascetic who commits these three (offences) falls from his duty. Through such intercourse (of ascetics), all kinds of talks connected with the king and alms, friendship, tale-bearing, and malice occur between them. There is no doubt of it.
“ He (the ascetic) should be alone and desireless. He should not converse with anybody. ‘The ascetic should ever be utter- ing the word Narayana in each sentence. Being alone, he should be meditating upon Brahman in all mental, spoken, and bodily actions. He should neither rejoice at dying or living, He should be anticipating the time when life will close. He should
142 THIRTY MINOR UPANISHADS
not be glad of ese ; nor should he be glad of living. He should be biding his time like a hireling (for his pay). An ascetic who plays the part ५: the dumb, the eunuch, the lame, the blind, the deaf, and the क >t is emancipated through the (above six) means There is no doubt of this. He who has not fondness for eating, saying that this is good and that is bad, who speaks only words that are beneficial, true, and moderate is said to be the dumb. He is a eunuch who is no more affected by the sight of a sixteen years old girl than of a new-born female baby or a hundred-years old woman. He who does not move about for more than the distance of a yojana for alms or for the calls of nature is a lame man. That parivrat (ascetic) is said to bea blind man, who whether sitting or walking, has his vision extended to no more than four yokes’ distance on the ground. He is said to be deaf who, though hearing words, beneficial or non-beneficial, pleasant or painful to the mind, is as if he does not hear them. That clever ascetic is said to be an idiot who is ever in a state of sleep, as it were, having his organs non-agitated by objects, even though near. He should never observe the following six— the scenes of dancing, etc., gambling, lovely women, eatables, enjoyables, and women in their monthly course
“The ascetic should never in thought even think of others with the six (v2z.,) love, hate, pride, deceit, treachery, and the illusion (of confounding them). To the ascetics, the following six are sinful : cot, white cloth, the stories of women, love towards women, sleep during the day, and vehicles. He who is engaged in Atmic contemplation should carefully avoid a long journey. He should ever practise the upanishadic vidya tending to salva- tion. The ascetic need not bathe daily. He need not observe upavasa (fast). He need not be one that had studied Vedas. He need not be one that is able to produce a commentary (lecture). He should daily observe acts without sin, deceit, or falsehood. He who, having withdrawn the organs within, like a turtle its limbs (within its shell), is with the actions of the organs and the mind annihilated, without desires, without possessing any object as his own, without dualities, without prostrations, without the oblations to pitr devatas (they being with desires), without
NARADAPARIVRAJAKA-UPANISHAD 143
mine or I, without awaiting anything, without the desire to be happy, and living in places where men do not live—he alone is emancipated. There is no doubt of this.
^ A celibate, or householder, or forester, id is (ever) vigi- lant, has karma, devotion, and knowledge and is independent, after understanding his peculiar tendency and having become indifferent (to his order of life), may become an householder after ending the celibate life, or may from the householder’s life enter the life of a forester, and then the life of an ascetic ; or from the life of a celibate, or householder, or forester may (directly) enter that of an ascetic. The moment vairagya arises in him, he may become an ascetic that moment, whether he is with vrata (religious observance) or not, 18 snataka’ or not, or with a discontinued fire-sacrifice or not. On account of that, some perform Prajapatya-sacrifice alone; or Agneya- sacrifice may be performed. Is not agni, prana? Through this alone, one should perform that sacrifice only which is connected with the three dhatns. The three dhatus are sattva, rajas, and tamas alone, With the mantra, अयं ते योनिक्ऋतिजो यतो जातो अरोचथाः |
तं जानन्नस्ना आरोहाथा नो वधेया रथिं ॥, agni (fire) should be taken in.
Thus it is said (in the Srutis): एष वा अपर्योनि्यः प्राणः, प्राणं गच्छ स्वां Gita गच्छ स्वाहा ॥ The agni from ahavaniya should be brought and taken in as before (with the mantras above mentioned). Should such an agni be not obtainable, the homa (oblation) should be done in water with the mantra, आपो वै स्वा देवतास्सर्वाभ्यो
देवताभ्यो जुहोमि स्वाहा 1 After performing homa, the water should be taken in and sipped. After uttering the mantra, साज्यं हविरनामयं मोक्षदं, he abandons the tuft of hair in the head, the holy thread,
father, son, wife, karma, vedic study and mantra and becomes an ascetic. The Srutis say that a knower of Atma should be en- gaged in meditation upon Brahman, through the three mantras tending to salvation.”
Then Narada asked Brahma thus: “How can one, without the holy thread, be a Brahmana?” ‘To which Brahma replied: “The wise should, after shaving (the head) together with the
1 A celibate who has completed his first Asrama.
144, THIRTY MINOR UPANISHADS
tuft of hair, iat off the holy thread. He should wear, as his sitra (thread), the indestructible and supreme Brahman. On account of (stick anat) its being an indication, it (thread) is called | sitra. Sutra i the Paramapada (supreme seat). He by whom that sitra is known is Brahman, That sitra (thread of Brahman) in which is strung the whole universe like beads on 2 sutra (string), should be worn by the yogin that has known yoga and tattva. The wise man that is in supreme yoga should abandon the outer sitra (thread). He who wears (in his heart) this sttra of Brahmic Reality is alone Brahmana. Through wearing this higher sitra, it becomes not a rejected one, not an impure one. T'hose only whose siitra is internal, having the holy thread as jfiana are the real knowers of the sitra; they are said to possess the yajfidpavita (holy thread). To those whose sikha (tuft of hair) is jfiana, whose holy thread is jfiiana, and whose meditation is upon jiana, jfiana alone is supreme. It is said that 78118 alone 18 able to purify. That wise man alone who © possesses the jfiana-sikha like the sikha (flame) of agni (fire) is said to possess sikha (tuft of hair). Those that have mere sikha are no sikhis. The Brahmanas and others that are entitled to perform the vedic karmas are allowed to wear the (external) thread, only as an auxiliary to the karmas. It is only vedic. The knowers of Brahman know that all Brahmanya (the state of Brahman) accrues to him only that has the jfianamaya sikha (knowledge-tuft of hair) and the tanmaya (That or Brahman- ful) upavita (holy thread).
“ Having known it, a Brahmana should take up 8817 888. Such a sannyasin, should be, in order to bear the bodily afflic- tions, with one cloth, bald-headed and without having anything as being required (for his use); or according to rules, he may be (naked) as nature made his body, and should abandon his son, friend, wife, trustworthy relatives, etc., as well as all karmas and love for the universe, the loin-cloth, staff, and covering. Enduring all pairs of opposites without cold or heat, happiness or grief, fame or disgrace, without the six changes, I-ness, malice, pride, ostentation, jealousy, slander of others, love and hate, pleasure and pain, passion, anger, greed and
NARADAPARIVRAJAKA-UPANISHAD 145
delusion and regarding his body as a mere + 10886, without thinking of all the things, internal and external, that are other than Self. Without prostrations, without the y orship of devas and pitrs and without praise or condemnafion, he should wander about of his own accord. He should not receive gold and others. For him, there is no invocation or dismissal (of deities), mantra or non-mantra, meditation or worship, aim or non-aim, others or not-others ; without having another’s or (his own) settled place of residence, and having a firm conviction, he should be in a desolate house or at the foot of trees, or in a temple, a plenteous turfed spot, a potter’s place or that of agnihotra or sacrifice, river, tank, sand-heap, subterranean vault, cave, mountain-rill, the place prepared for sacrifice or forest; or like the naked personages, Sveta- ketu, Rbhu, Nidagha, Jadabharata, Rshabha, Durvasas, Sam- vartaka, Sanatsujata, Vaideha (Janaka), Vatasiddha, Suka, Vamadeva, Dattaitreya, Raivataka, and Goraksha, he should roam about as nature made him, without being recognised and without any means of discovery of his course of life, like a lad, or an insane man, or a ghost, with the actions of a madman though not mad, after discarding in water the three- knotted staff, the stringed sling (bag), vessel, bowl, waist-string, loin-cloth, stick, and cloth. He should ever be engaged in Atmic deliberation. Being in his natural state without being affected by the pairs, without receiving anything, being ever settled firmly in the Brahmic path, having a pure mind, eating the food that is obtained without asking, in the palm as vessel, or in another’s vessel in order to merely protect the body at the tim- required, being of equal mind whether the object is gained or not, without having aught of his own, always meditat- ing upon Brahman, being with Atma-nishtha, having eradi- cated all actions, virtuous and sinful, and having given up all—that one who ever utters Brahma-Pranava, that “I am Brahman’ alone, with the blissful and non-dual jiiana, and after rising above the three bodies (to Brahman), like the analogy of the wasp and the worm,’ gives up the body as a
1 Referring to the idea of the worm becoming the wasp, with the latter’s frequent stinging.
19
146 THIRTY MINOR UPANISHADS
sannyasin, is said to have done all his work (in this world). Such is the Upanishad.”’
Uraprsa IV (
One who after giving up the world, the Vedas, the ob- jects and the organs is in Atma alone, attains the supreme abode. A good ascetic should not make known his caste, name, gotra (clan), etc., his place and time, the Vedas, etc. studied by him, his family, age, history, observance, and conduct. He should neither converse with women nor remember the women he had seen. He should give up all stories connected with women. He should not even see the figure of a woman in a picture. The mind of an ascetic who through delusion adopts the above four things connected with women is necessarily affected and thereby perishes. The following are prohibited (in his case) : Thirst, malice, falsehood, deceit, greed, delusion, the pleasant and the unpleasant, manual work, lecture, yoga, kama (pass- ion), desire, begging, I-ness, mine-ness, the obstinacy of curing diseases, penance, pilgrimage and the accomplishment of fruits of mantras, and medicines. He who performs these interdicted things, goes into a debased state. A muni who has moksha as his supreme seat should address such respectful words as ¢ Please come, please go, please stay, and welcome” to one, even though he be his intimate friend. He should neither receive presents, etc., nor ask for them to be given to others. Even in dream, an ascetic should never direct a person (to do work for him). धडा) should he witness or hear of the happiness or grief of his wife, brother, son, and other relatives, he should not be affected thereby. He should abandon all joy and sorrow.
“To the ascetics controlling their mind, the following are their svadharmas (own duties): Harmlessness, truth, honesty, celibacy, non-coveting, humility, high-spiritedness, clearness of mind, steadiness of mind, straightforwardness, non-attachment (to any), service to the guru, faith, patience, bodily restraint, mental restraint, indifference, firm and sweet words, endurance, compassion, shame, 72118, vijfiana, yoga, moderate food, and
NARADAPARIVRAJAKA-UPANISHAD 147
of a sannyasin who is without dualities, always follows the pure sattvaguna and sees all equally, is no other fhan the actual Narayana Himself. He may live one day iny a village and five days in a city, but five months in the wintry season. At other times he should live in other places (such as forest, etc.). He should not live in a village for two days (even); should he do so, desires and the rest will arise in him and thereby he becomes fit for hell. He should live like a (harmless) worm on the earth with his mind under control and with no settled place of residence, at the end of the village where there are no persons. He may live in the same place in the wintry season. He should roam about on the earth with one or no cloth, with the one vision (of Brahman) alone, with no desires (of objects), with no condemnation of the actions of the wise and with meditation. That yogin of an ascetic should go about, observing the duties of his order of life, and with the eyes cast on the earth, in pure places. He should not roam about in night, midday or the two twilight periods in which are places void or difficult to be waded through or likely to injure living creatures. He may live for one day in a village, for three days in a town, for two days in a hamlet and for five days in a city. He may live in the wintry season (longer) in one place surrounded fully by water. The ascetic should regard all crea- tures as Self and dwell upon earth like the blind, the hunch- back, the deaf, the insane, and the dumb. The bahtdaka and the forester should bathe thrice a day. In the case of hamsa, one bath only is ordained; but none in the case of a parama- hamsa. In the case of the one having one staff, seven things are ordained, viz., silence, yoga-posture, yoga, endurance, solita- riness, desirelessness, and equal vision over all. Bathing being not prescribed for a paramahamsa, he should abandon all the modifications of the mind only ; what is the difference between the worms and the men that rejoice over this ill-smelling body which is but a collection of skin, flesh, blood, nerves, fat, mar- row, bone, offal and urine? What is the body but a collection of all, phlegm, etc. ? And whatare the qualities, the vasana of the
courage. That paramahamsa of an ascetic in fs order of life
148 THIRTY MINOR UPANISHADS
other.) The ignorant man that is fond of this body, which is but a compound of (1681, blood, the ill-smelling urine and offal, nerve, fat and bone, (vill be fond of hell too. Though there 18 10 difference between the women’s secret parts that cannot be ©
body, ii beauty, etc.? (They are opposed to one an-
described by words and an (ever) oozing tubular wound, yet through the difference of the mind, (men are deluded). Such men are said to be without prana, (viz., dead) though alive. Prostrations to those that sport in that piece of flesh which is rent in twain and tainted with the breaking of the wind, etc. What more revolting thing is there than this?
“To the wise, there is nothing to do, no sign (of identifica- tion). The muni who is without ‘ mine’ and fear, with quiescence, without duality and eating leaf (alone), should ever be in medita- tion with either loin-cloth orno cloth. A yogin who isthusin medi- tation becomes fit to be Brahman. Though he may have some signs (of identification to pass under this order of life or that), such signs are useless for gaining moksha. The cause of salvation is jiana alone. He isa (true) brahmana who cannot be iden- tified as sat (good person) or asat, knower of religious books or not, follower of good conduct or bad conduct. Therefore that learned man who is without signs, a knower of dharma, engaged in the actions of Brahman and a knower of the secret mysteries, should roam about, incognito. He should go about on this earth without any caste or order of life and without being (even) doubted (regarding his identity) by any beings, like the blind, the idiot, or the mute., Then (even) the angels become fond of him who has a quiescent mind. Itis the dictate of the Vedas that the sign (of non-identification) itself is Kaivalya.”
Then Narada asked the Grandfather about the rules of sannydsa. Tio which Brahma assented and said: “ Before either the atura or regular sannyasa is taken, krchchhra penance should be done and then the eight sraddhas. In each of the (eight) sraddhas, two brahmanas should be fed, in lien of Visvedevas called Satyavasu and the (Trimirtis called) Brahma, Vishnu, and Mahes'vara, in Devas'raddha first; then in Rshi- -sraddha in lieu of Devarshi, Rajarshi, and Manushyarshi; then
NARADAPARIVRAJAKA-UPANISHAD 149
manushyasraddha in lieu of Sanaka, Scan} , Sanatkumara, and Sanatsujata; then in bhitas‘raddha, in lieu 5f the five great elements, prthivi, etc., eye and other organs ary the four kinds of collections of bhitas; then in Pitrsraddha, in lieu of father, grandfather and great-grandfather ; then in matrsraddha, in lieu of mother, mother’s father and mother’s grandfather; and then in Atmasraddha, in lieu of himself, his father and grand- father or of himself, grandfather and great-grandfather, should his father be alive. He should perform the eight sraddhas in one day, or eight days, with the mantras of his 8812115, in one yajfiapaksha or eight yajiapakshas. Then he should worship and feed the brihmanas according to the rules contained in pitryajiia. Then offering the pindas (balls of rice to the pitrs), he should gladden the brahmanas with the tambila (nut and betel, etc.,) presents and dismiss them. Then for the accomplishment of the remaining karmas, he should pluck off seven hairs; then again for finishing the rest of the karmas, he should hold seven or eight hairs and have the head shaved. Ex- cept his arm-pit and secret parts, he should have the hairs of his head, whiskers and mustache and nails shaved. After shaving, he should bathe and perform the evening sandhya, uttering Gayatri a thousand times. Then performing brahmayajfia, he should establish his own fire and acting up tohis sakha, should perform the oblation of ghee according to what is said therein till the ajya portion with those (mantras beginning with) Atma, etc. ; he should eat thrice the fried rice-powder, and then sipping the water, he should maintain the fire ; then seated north of the fire ona deer-skin, he should be engaged in the study of Puranas; without sleeping, he should bathe at the end of the four yaémas and after cooking the oblation of (rice) in the fire, he should offer it to the fire in sixteen oblations according to (the mantras of) Purusha-Sikta. Then having done viraja- homa and sipped water, he should close it with the gift (to -brahmanas) of cloth, golden vessel, and cows along with presents of money and then dismiss Brahma (who had been invoked). With the prescribed mantra, he should attract Agni (fire) unto
in Divyasraddha, in lieu of Vasu, Rudra, and Adityas ; then in
150 THIRTY MINOR UPANISHADS
himself. Aftet; meditating upon and coming round and pros- trating before “ fire, he should dismiss it. Then in the morn- ing performing'sandhya and uttering Gayatri a thousand times, he should mak upasthana (worship) to the sun. Then de- scending into water up to the navel, he should make arghya (water-offering) to the guardians of the eight quarters ; then he should give leave to Gayatri, making Savitri enter into vyahrti. The mantra prescribed for this should be uttered through the mind and voice in high, middling, and low tones. With the mantra, अभयं स्वैभूतेभ्यो Ad: सवं प्रवतेते । the water should be sipped and having taken the water with the two hands, it should be drop- ped on the east. Having uttered स्वाहा, he should pluck his hair (yet left) and uttering the prescribed mantra and having torn off the sacred thread and taken it in the hand with water, should utter ओं भूः ‘go to the ocean’ and cast them down as oblation in water :—aff भूः संन्यस्तं मया | ओं भुवः संन्यस्तं, मया । ओं स्वः संन्यस्तं मया ॥ Having uttered thrice and saturated thrice (the water) with (the influence of) the mantra, he should sip the water; and then uttering the mantras ओं भू :, etc., he should cast aside in water the cloth and waist-cord. Having thought himself to be the abdicator of all karmas, he, being in the meditation of his own Reality as nature made him, should goas before northwards with hands upraised. Should he be a sannydsin learned (in the Vedas, etc.), he should get himself initiated into Pranava from his teach- er and go about at 118 own free will with the thought of there being none other but his Self, and feeding his body with fruits, leaves and water, live in mountains, forest and temples. That lover of salvation who after sannyasa roams about naked in all places with his heart full of the enjoyment of Atmic bliss, with the fruit of avoidance of karmas and maintaining his life with fruits, juice, barks, leaves, roots and water should abandon his body in mountain caves, uttering the Pranava. But an as- pirant after wisdom, should he become a sannyasin, should, after walking a hundred steps, be addressed by the teacher and other Brahmans thus: “O Mahabhaga (very fortunate person), stay,
NARADAPARIVRAJAKA-UPANISHAD 151
stay, wear the staff, cloth and bowl, come to the । acher in order tolearn the meaning of Pranava mantra vakys”. He should then take up the waist-cord, loin-cloth, red-coloured cloth and bowl. A bamboo staff which is not injured fror} top to bottom, equal, beautiful, and not spotted with black, should be worn by him, after sipping the water and uttering the mantra prescribed for the purpose. Then the bowl should be taken up, after utter- ing the mantra with the Pranava preceding it :—ef जगजीवन जीवनाधारभूतं मातेव मा मन्यस्व सवेदा सवे सौम्य ॥ Then after first uttering (the mantra) गुह्याच्छादनं कोपीनं ओं । शीतवातोष्णत्राणकरं देदैक- रक्षणं ag ओं ॥ he should take up the waist-cord, loin-cloth and cloth with the achamana (sipping of water) preceding it.
“Thus consecrated with yoga and thinking that he had done all that should be done, he should be firm in the obser- vances of his order of life. Thus is the Upanishad.”
^ 0984 V
Then Narada said to the Grandfather thus :--
“You said that sannyasa was the liberator of all karmas, Now you say again that the sannyasin is one that should be in the observance of his asrama (order of life), (How to recon- cile the two?)” To which the Grandfather replied thus: “To the jiva possessing the body, there are three avasthis—the waking, the dreaming, andthe dreamless sleeping with turya (the fourth). Those beings of Purushas that are subject to these avasthas follow the observances, incidental to them, of karma, jfiana and vairagya.” Narada said: “O Lord, if so, what are the differences of different orders of sannyaésa? And what are the differences of their observances ? Please tell us truly.”
Therefore the differences of sannyasas, and the differences of observances were related for the sake of Narada by Brahma, after assenting to his (Narada’s) question thus :—
“Truly sannyadsais of one kindonly. On account of ajfiana, inability and non-performance of karmas (of persons), itis di- vided into three and then into four, thus: vairigya-sannyasa, jiana-sannyasa, jfidnavairigya-sannyasa and karma-sannyasa,
152 THIRTY MINOR UPANISHADS
The vairagya-sé nnyasin is one who becomes an ascetic after be- ing in a ih condition of lust, etc., and then, becomes dis- gusted with the’ objects through his former good karmas. A jfidna-sannyasin) is one who becomes an ascetic with the four means of salvation, after controlling the organs through book- wisdom, and becoming familiar with the experiences of the world of virtue and vice, after abandoning anger, jealousy, envy, ahankara and all sannydsa productive of identification, after giving up the three vasanas of the body, books and world, which are of the form of desires for women, wealth and earth, and after thinking that the whole of the universe should be given up, like vomited food. A jfianavairagya-sannydasin 18 one who becomes an ascetic as nature made him, after practising and enjoying all, and having the body alone remaining, through 10818 and vairagya, in the realisation of the Reality. A karma- sannydsin is one who, though he has no vairagya, becomes an ascetic by regularly passing from one as'rama to another, from the celibate, to the householder and then to the forester. A vairaigya-sannyasin is one who becomes an ascetic from the celibate order (directly), being as nature made him.
“(There is another fourfold classification.) The four kinds are: vidvat-sannyasa, ]fidna-sannyasa, vividisha-sannyasa and karma-sannyasa. In karma-sannyasa, there are two (sub-) divis- ions, nimitta (causal) and animitta (non-causal). Atura-sannya- sa (on account of the cause of approaching death, disease, etc.), is nimitta-sannyasa. The krama (regular) sannydsa 18 animitta. Atura-sannydsa is on account of defective karmas. When sannyasa is taken at the time of death, it is called nimitta. Animitta is that when one becomes duly a sannyasin when the body is strong, (after being convinced) that all created things are subject to destruction, that body and others should be given up, that ali Atmas (souls)—each one shining in the pure Akas, dwelling in all, moving in the antariksha (middle world) as of the form of vayu, in the sacrificial pit as of the form of fire, in the moon, in all men, in the supreme angels, in the form of truth, in akas, in the form of the conch, pearl, fish, etc., in water, in the form of grain, etc., on earth, in the form of the
NARADAPARIVRAJAKA-UPANISHAD 1858
limbs of Vedas, in the form of the rivers {छा} the mountains, in the form of truth and the great ००८ ५ no other than Brahman and that others are but perishable.
“There are six classes of sannyasins—kutivhaka, bahidaka, hamsa, paramahamsa, turiyatita and avadifita. Kutichaka is one who wears the tuft of hair, holy thread, staff, bowl, loin-cloth and tattered cloth, who worships mother, father, and teacher, who has potsherd and sling, who is uttering mantras, who takes food in one and the same place, who wears, vertically, the white earth (on the forehead as sect-mark) and who has a staff. Bahidaka is one who, like kutichaka, wears the tuft of hair, tattered cloth, etc., as well as the three (sect-) marks, but who eats eight morsels of food through getting alms. The hamsa is one who wears matted hair and the three vertical sect- marks and eats the alms-food without any limit (as to the morsel) and wears the bare loin-cloth only. The paramahamsa is he who is without tuft of hair and holy thread, begs food in one day from five houses, has one loin-cloth, wears one red cloth alone and sacred ashes and has given up all. The turi- yatita is one who either may take fruits, eating them with his mouth like cows, or if he is an eater of food, may beg food from three houses. The naked man having the body alone has the bodily actions (quiescent), like the dead body. Such an one is the turiyatita. The avadhita is he who is without any rules, gets his food (in his mouth), following the course of the boa constrictor," from all persons except persons of ill-repute and outcastes, and isever engaged in the realisation of the Real. Should the atura-sanny4sin be alive (after taking sannydsa), he should take up regular sannyasa. ‘The rules to be observed in the case of the (three), kutichaka, bahadaka and hamsa are the same as for the orders of life from the celibate to the sannyasin. For the three, paramahamsa upwards, they have no waist-cord, loin-cloth, cloth, bowl and staff. They may get food from all castes and should be as nature made them. Such are
the rules.
* The snake, or boa constrictor, is said to remain in one place only on account of its huge body, taking any food that may come to its mouth ag it is lying there. ।
20
154 THIRTY MINOR UPANISHADS
should be ole till the mind is cleared ; and after casting aside in water the ist-cord, loin-cloth, staff, cloth, bowl, etc., he should roam abvuut. He should be without even the slightest tattered cloth. ‘He should neither utter anything other than Pranava, nor talk nor hear. He should not study logic or grammar. He should not talk many words ; they will but pain his vocal] organ. He should not converse with people through the vocal organ. He should not talk in other language (than Samskrt). He has no worship of God and no witnessing of festivals ; he should be free from pilgrimage. The other rules of ascetics are: The kutichaka should beg alms in one house only ; for the bahidaka, eight morsels in eight houses; for the hamsa, there is no limit; for paramahamsa, he should beg with his hand as the vessel in five houses; for the turiyatita, he should eat fruits with his mouth like cows; (for ava- dhita), he should take food like a boa constrictor in all castes. (1116 ascetic should not dwell in one place for many days.’ He should not make prostrations to any one. Among the turiyatita and avadhita (ascetics), even though one is junior, he should not make prostrations to another, a senior who has known the Reality. He should not swim with his hands and cross the river. He should not climb up a tree, nor get into a carriage. Nothing should be purchased or sold (by him). No exchange should be made, no ostentation for him. There is nothing for the ascetic to do. If there is anything for him to do, he willperish. ‘Therefore the only thing he is qualified to do is reflection, etc.
“Tothe aturas and kutichakas, the world they attainis bhir- loka and bhuvarloka; to the bahidakas, swargaloka ; to the hamsas, tapoloka ; to the paramahamsas, satyaloka. Tothe turi- yatita and avadhita, Kaivalya in Atma according to the analogy of the wasp and the worm through the realisation of Reality. It is the command of the Vedas that whatever form one thinks of at the last (death) moment and before leaving the body 18 attained by him and no other. Knowing it thus, he should not be a practiser of anything but the realisation of Reality.
^ At the time of the sannyasa, the recitation of the Vedas
NARADAPABIVRAJAKA-UPANISHAD 155
that other. {10 one that has attained jfiana-vair he his salva- tion is in the Self, as there is no other observance for him. ‘The same one (Atma) alone is styled ४18९. in the waking state, Taijasa in the dreaming state and Prajfia fn the dreamless sleeping state. Through the difference of states, there is the difference of the agent presiding over them. To the fourteen organs (the ten organs of sense and actions and the four organs of the mind in these states,) the outer and inner vrttis (modifications) are the material cause. There are four vrttis, viz., manas, buddhi, ahankara and chitta. Through the differences of actions of the vrttis, there arise the differences of separate functions. When (the presiding agent is) in the eyes, there is the waking state ; in the throat, the dreaming state ; in the heart, the dreamless sleeping state ; and in the head, the turya (or fourth) state. Knowing these and that the turya is the indestructible, one should not hear or see anything in the waking state, as if he were in dreamless sleeping state, To such a one who does not apparently know them, even the dreaming state forms the same (dreamless sleeping) state. Such ॐ one 18 termed Jivanmukta. All the Vedas say that there is salvation to such a one.
€ 10 the ascetic, there should be no desire of this world or the higher. Then he wil! be one that will practise accordingly. Through the practices of (the study of) books foreign to the realisation of Reality, he becomes a useless person like a camel bearing saffron paint. To him, there is no entry into yoga books, no study of sankhya books, no practise of mantra or tantra. Should there be any entry into other books (than the one treating of Reality), then it will be like an ornament to a dead body. Like a cobbler, he should be beyond karma and knowledge and unfit for salutation and repeating the names of the Lord. He will duly getthe benefit of the karmas (of his order of life). Having given up all like the foam (separating itself) from the castor oil, having the mental staff which controls the mind clinging to objects, having the hand as the vessel (for eating) and having the quarters alone as the cloth, the ascetic
Through the observance of any other, he goes jto the world of
156 THIRTY MINOR UPANISHADS
should go about like a lad, idiot, or ghost. He should neither desire to live कैः die. Like a coolie abiding his appointed time ` (of pay), the ascetic should bide his time (of death). One who lives by taking alms without (the qualifications of) pa- tience, wisdom, ‘vairagya and the qualifications beginning with sama (control of mindj is the spoiler of the order of life of an ascetic. There is no salvation obtained through the mere assumption of the staff or making the head bald or other dis- guise or through ostentatious observances. That man who has jfiana as his staff 18 said to be the ékadandi (one having Brahman alone as the staff). An ascetic who, having merely a wooden staff without jfidna, eats all (indiscriminately) in all places, goes to the terrible hells called Maharaurava. (The sense of) greatness in his case is likened by the rshis to the pig’s dung. Having given it up, he should move about like a worm. Food and cloth without being. begged for by him should be obtained involuntarily through the will of others. A naked (ascetic) may bathe at the wish of another. A man who practises the the meditation upon Self in the dreaming state as in the waking 18 said to be the foremost and first of Brahmavadins. He should neither grieve for things not obtained, nor rejoice at things obtained. With the organs not attached to objects, he should be engaged in the sole protection of life. He should always look down upon the gains obtained with much respect (shown to him), Through the gains obtained with much respect, the ascetic though released becomes bound. What is meant by the protection of life, is this: When the fire (of the hearth in a house) had been extinguished and all have taken food, he may go to the houses of caste people that are fit for taking alms from. The yogin who has his hand only as his alms-bowl should not often take alms. He may take (food) standing or sitting ; so in the middle (of taking food), he may sip water. Those who have pure mind , should not over-step the limits like the ocean. The great ones do not give up their self-restraint like the sun. When the muni takes, like a cow, the food with the mouth only (without the use of the hand), he becomes of equal vision to all beings, Then
NARADAPARIVRAJAKA-UPANISHAD 157
he becomes fit for salvation. He may, for alms, go from a forbidden house toa non-forbidden one, H+ should go (for alms) to a house where the door is ajar, but not to a house where it is closed. The muni who has a dusty body, an uninhabited house or the foot of a tree as his abode, withow# anything dear or not dear to him, sleeping where the sun sets, without any fire-worship, without any settled place and with patience and the organs under control, should live without any desire in any place obtained. He who after going to the forest dwells with jfiana asthe sacrifice and the organs under his mastery and awaits his time (of death), is fit to be of the nature of Brahman. A muni who goes about with no cause for instilling fear into all beings need never have any fear from them. One without any abhimana (identification with body) or egoism or dualities or doubt, never is angry, never hates, never lies through the vocal organ. That person who, having visited all sacred places, does not do any injury to any living creature and gets alms at the proper time, is fit to be of the nature of Brahman. He should not associate with a forester or householder. He should conduct himself in such manner as not to be known to others. He should not be glad of anything. He should roam about on earth like a worm, according to the direction pointed out by the sun. He should not do or cause to do works tending to (his) fame or pains or people’s benefit. He should not be inclined towards vicious books. He should not live dependent upon any. He should give up all over- disputatious reasoning. He should not join any party (fighting with another). He should not take any disciples. He should not study many books. He should not discourse. Neither should he commence any works. Without any distinguishing characteristics and without letting others know his opinions, that wise man, or muni, ever intent upon the Brahmic vision, should exhibit himself to people like an idiot, or a lad, ora mute person. He should neither donor talk anything. He should not think of a good or bad thing. Rejoicing in That within himself, the muni should go about like an idiot. He should roam about alone without associating with any, and
158 THIRTY MINOR UPANISHADS
with the senses, under control. The clever jiani sporting in Atma, ever delighting in Atma, looking upon all with equal vision like an Atma-jiidni, and playing like a child, should wander about like an idiot. That learned man versed in Brahma-vidyé should talk like a madman. He , should follow the observances ‘of cows (by eating with the mouth, causing no trouble to anybody). A good jfiani whether pushed, disregarded, slighted, beaten, or hindered by the vicious, or burnt by their acts, or having urine and feeces thrown upon him by them, or afflicted in various other ways, should always think well of them though pained, and thus make them lift themselves through their own Selves. A yogin whether praised or afflicted by others, never thinks of it in order to reach a superior state in yoga. A yogin who is slighted by people, attains a higher state in yoga. A yogin never goes against the actions of the virtuous. He is the same whether people slight him or do not desire his associa- tion. He should do all that is right through the actions of mind, speech and body to all beings born out of the embryo or the egg, etc. He should harbour no malice against any and give up all clinging to things. The ascetic after giving up passion, anger, pride, desire, delusion and other faults should be without fear. Hating alms-food, preserving silence, tapas, special medi- tation, a good jfiana, and vairagya—these are said, in the opinion (of the great), to be the dharma of the ascetic. Wearing the red cloth, and being ever in dhyana-yoga, he should live either at the foot of a tree, outside the village, or in the temple. Daily he should live upon begging. He should not eat one food alone (from one only). ‘Till the mind becomes pure, the learned man should thus be moving about. Then when the mind is purified, he may be anywhere as a parivrajaka. Seeing Janardana in and out everywhere, preserving silence, being without stain like vayu, roaming everywhere, being equal in happiness and pains, and with patience, eating whatever comes to hand, equally regarding without any hate brahmana, cow, horse, beasts and others, meditating through the mind upon - Vishnu that is Paramatma and Isvara, thinking ever of Brahmic
NARADAPARIVRAJAKA-UPANISHAD 159
bliss and thinking himself to be Brahman alone—such a one having known thus, regarding the staff to be no other than the certitude of the mind as above, having no desire, being naked and having abandoned all samsara through the actions ever done through the mind, speech, and body, attains salvation, accord- ing to the analogy of the wasp and the worm, through the practice of the realisation of Reality without ever seeing the universe. Such is the Upanishad.”
^ 9४84 VI
Narada addressing Brahma asked: “O Lord! You said of abhyasa (practice) according to the analogy of wasp and the worm. What is that practice ?”
To which the Grandfather replied thus :—
^ One (viz., an ascetic) should live with true speech and jfiana-vairagya and with the body alone as the remaining (pos- session). Know 7278 alone asthe body, vairagya alone as prana, santi (mental control) and danti (bodily control) as the eyes, manas alone as the face, buddhi alone as kala (parts of effulgence), the twenty-five tattvas as the limbs, the avasthas as the five great elements, karma, bhakti, jfiana, and vairagya as the branches (or parts) and that the waking, dreaming, dreamless sleeping, and turya avasthas and the fourteen organs as being of the nature of a pillar planted in the mud. Though such is the case, the man who masters these through his buddhi like a boat- man regarding the boat immersed in the mire, or the elephant- driver regarding the elephant (under his control), and has known that all else beside Self is illusory and destructible and become indifferent, should ever utter: ‘Iam Brahman alone.’ He should not know anything as other than Self. A Jivanmukta who lives thus is a doer of that which should be done. He should not discourse that he is other than Brahman. But he should ever be discoursing: ‘Iam Brahman’. From the waking, dream- ing and dreamless sleeping states, he should reach the turya state and then turyatita (the state beyond turya). The wak- ing state is inthe day; the dreaming in the night and the
160 THIRTY MINOR UPANISHADS
dreamless sleeping in the midnight. Hach avastha (or state) has its sub-states. The functions of the fourteen organs, eye and others mutually dependent are the following: The eyes perceive forms; the ears, sounds; the tongue perceives tastes; the nose, odours; the vocal organ speaks; the hand lifts; the leg walks; the anus excretes; the sexual organ enjoys ; the skin feels; the buddhi perceives objects, being under the control of the organs; through buddhi, he understands ; through chitta, he thinks; through ahankara, he says ‘I’. All these should be abandoned. Through the identification with the house (the body), he, like a householder, becomes a jiva thinking that the body is itself. |
“The jiva is dweiling in this body. When he is in the east- ern petal (of the heart), he is!inclined to virtuous actions; in the south-eastern petal, to sleep and laziness; in the southern petal, to cruel actions; in the south-western petal, to sinful ac- tions; in the western petal, to love of sport (or to flirt) ; in the north-western petal, to travelling ; in the northern petal, to peace of mind; in the north-eastern petal, to jfiana; in (the middle of) the pericarp, to vairagya; inthe filament, to Atma-deliberation. Such are the different aspects to be understood (in the heart). The first living avastha (of jiva) is the waking; the second is the dreaming ; the third is the dreamless sleeping ; the fourth turya ; that which is not these four is turyatita. The one Lord alone that is witness and without qualities appears (as many) through the differences of Visva, Taijasa, Prajfia, and Tatastha (the neutral). One should (always) utter: ‘I am Brahman alone.’ Else in the waking state, (he is) in the four states of the waking state and others :* in the dreaming state, (he is) in the four states of the dreaming state and others; in the dreamless sleeping state, (he is) in the four states of the dreamless sleeping and others ; in the turya, (he is) in the four states of turya and others ; to the turyatita that is nirguna, such states are not. There is only one witness in all the states of Visva, Taijasa and Prajfia, who is presiding over the gross, the subtle and the causal
1 Probably “ others” refer to the subdivisions of the dreaming; so also of other states.
NARADAPARIVRAJAKA-UPANISHAD 161
(bodies). Is Tatastha the seer? or is he not? As (to Tatastha), there is the property of seeing; the jiva that is affected by the egoism, etc., of agency and enjoyment is not the seer. The one other than jiva (viz., Tatastha) is not concerned (with egoism, etc.). If it is said that the jiva is not so (con- cerned with egoism), then it is not’ a fact. Through the abhimana of the jiva, there is the abhimana of the body. And (conversely) through the abhimana of the body, there is the abhimana of the jiva. ‘The state of the jiva is as a screen (to screen Brahman) like (the pot and house in) the pot-akas and the house-ikasy. Through such a screen, he reaches self-realisa- tion through the mantra—‘ Hamsa-So’ham’' having the charac- teristics of inspiration and expiration. Having known thus, if he should give up the identification with the body, then he does not identify himself with the body (v.e., not attain the state of jiva). Such a one is stated to be Brahman. Having given up abhimana and anger, being content with moderate food, having conquered the organs and having controlled the avenues (of the organs), one should make the mind enter into meditation. The yogin who has always controlled (his mind and organs) should ever diligently commence his meditation in empty places, caves and forests. The knower of yoga who is bent upon accomplishing the end should never be engaged in giving feasts to Brahmanas, in sraddha sacrifices, etc., or in going to places of pilgrimages, festivals or crowds. ‘The well-controlled yogin should go about as if people had treated him with disrespect. He should not go against the actions of the wise. That great ascetic is said to be a tridandin (or having a three-knotted staff) who holds firmly the three-danda (control) of mind, speech, and body. That ascetic is said to be a supreme person who begs alms-food of worthy brahmanas, when smoke has ceased and fire has been extinguished (in their houses). Is he nota degraded ascetic who, though holding the staff and begging food, is without vairagya and is not intent upon the obser- vances of his order ? He is an ascetic—not any other—who does ५ With Hamea, there is the inspiration, and with So’ham, there is the ex- piration. 21
162 THIRTY MINOR UPANISHADS
not goto the house where he expects to find special alms or which he already visited. He is said to transcend all castes and orders of life who realises the self-shining supreme Tattva that is without body and organs, the all-witness, the real vijfiana that is of the form of bliss. To the Atma that is of the nature of jfiana, such an idea as: ‘the order of life, etc., is mine,’ being generated out of maya in this body, can never exist. He who knows thus through vedanta, is beyond all castes and orders of life. He from whom all castes and orders of life slip away through Atmic vision, transcends them all and remains in Atma alone. That person is said by knower of the meaning of the Vedas to be ativarnasrami (beyond ' caste and order of life) who after crossing all castes and orders of life abides in Atma alone. Therefore, O Narada, the castes and orders of life which are foreign (to Atma) are attributed falsely, by the ignorant, to Atma. O Narada, for those that are Brahma-jfianis, there are no rules ordained nor. prohibited ; there is nothing to be given up or not; similarly nothing else (for them). Having attained indifference to all objects even up to Brahma’s seat, having destroyed (or done away with) all fondness for everything, as for son, relatives, wife, etc., and having faith in the path of salvation, and through love of vedanta-jfiana, he should approach a guru who is a knower of Brahman with gift (in his hand). Having an equilibrated mind, he should satisfy the guru for a long time through service, etc., and learn with a steady firm mind the meaning of the sentences of the Vedas. ‘Then being devoid of ‘I’? and ‘mine’ and of all attractions, and having attained peace of mind, etc., he sees Atma in himself. Through observing the faults of samsira, there arises indifference. There is no doubt that sannyasa arises in one who becomes disgusted with samsara. The aspirant after salvation who is called paramahamsa should, through the hearing, etc., of vedanta, practise Brahma-jfiana, which is the direct and chief means of salvation. In order to attain Brahma- jfiana, the one named paramahamsa should possess the qualities of the control of mind and body, etc. He should always be a practiser of vedanta, being master of the mind, the body
NARADAPARIVRAJAKA-UPANISHAD 168
and the organs, being without fear and egoism, with a firm mind, without the pairs (of opposites), without attaching him- self to any, having a worn-out loin-cloth, and being bald-headed or naked. He should have the great intelligence of the knower of vedanta, a yogin without ‘I’ and ^ mine “and being equal and friendly to friends and other being$. That jfani alone and none else is able to cross samsara who has his mind at peace, With the grace of the guru towards him, he should live with him for one year. He should be careful to observe yama (re- straint) and niyama (religious observance). At the end of that (year),/ he should attain the supreme jfidna-yoga, and roam about on this earth without going against dharma; (or) at the end of one year, he should give up the three orders of life and attain the chief as'rama (of sannydsa), as well as the supreme jiiana-yoga. ‘Then, taking leave of the guru, he should wander over the earth, having given up association (with wife, etc., as well as anger, and being content with moderate food and having controlled the senses. The householder who does not perform karma, and the ascetic who performs karma—both become fallen through their perverse doings. Hach becomes intoxicated through seeing women. Hach becomes intoxicated through drinking alcohol. Therefore women, mere sight of whom is poison, should be shunned at a distance. Such things as conversation and proximity with, and sight of, women, dancing, singing, using violence jagainst persons, and disputatious arguments should be given up. ‘Therefore, O Narada, to such a one, there is neither bath nor muttering of mantras nor worship nor homa, nor means of accomplishment, nor any karma of fire-sacrifice, 6९.) nor worshipping with flowers, etc., nor karmas to the pitrs nor pilgrimages, nor religious observances, nor dharmas, nor adharmas, nor any rules of observance, nor any other worldly karmas. He should give up all karmas and worldly observances. That yogin of an ascetic who is a learned person, having his intelligence directed towards Reality, should never injure any worm or insect, bird or tree. O Narada, roam through the world with vision ever directed inwards, with purity, with mind under control, with a mind that is full of Brahman
164 THIRTY MINOR UPANISHADS
and all attraction given up within. The muni that goes about alone, does (orshould) not dwell in countries where there is no king. (In his case), thereis neither praise nor prostration, nor the propitiation of devas or pitrs. Thus the ascetic who has his abode changefult (in body), or changeless (in Atma), should be content with whatever lte gets. Thus is the Upanishad.”
„~ (^ 9४84 VII
The Grandfather, after eulogizing Narada who asked about the observance of ascetics, replied thus :—
“The ascetic that has attained indifference (to objects), should stay in one and the same place in the rainy season (for four months), and then for (the remaining) eight months should wander alone. Then also the ascetic should not stay in one and the same place for more than a day. like a deer that does not stay in one place on account of fear, he should not stay in one place. He should not create an attraction (in his mind) that may serve as an obstacle to his going about. He should not cross a stream (by swimming) with his hand, nor ascend a tree, nor witness the festival of a God, nor partake of regal food, nor do the external worship of God. Having dis- carded all things other than the Self, he should be with his body emaciated by taking food (from each house) like the bees (from each flower). He should not increase the fat (in the body); he should discard ghee like blood. Regarding such royal food as flesh, sandal-coating, etc., as offal, the different tastes as the degraded caste, the cloth as a defiled vessel, the oil-bath as sexual union, the gladdening of a friend as urine, desires as cow’s flesh, the country known to him as the outcastes’ place, gold and women as cobra or deadly poison, the place of assembly as the burning ground, the capital of the town as the hell called Kumbhipaka, and royal food as balls of rice offered to the dead, he should be without any worship of God other than the Self; and having given up all the actions of the world and his own country, and ever thinking of the bliss of his Self like the bliss arising from the discovery of a lost object, forgetting his country and the
NARADAPARIVRAJAKA-UPANISHAD 165
fondness for his body, and knowing that his body should be slighted like a carcase, he should dwell away from son, relations and native place, like a thief released from prison. Taking whatever comes to him without effort, everintent upon the _ realisation, through meditation, of Brahma-Prafiava, being freed from all karmas, having burnt up all passion, anger, greed, delusion, pride, malice, etc., having transcended the three gunas, being without the six human infirmities,’ without the six changes,* speaking the truth and being opposed to all savoury things, he should live for one day in a village, five days in a town, five daysin a sacred place, and five days in sacred waters. With no settled place of residence and with a firm mind, he should dwell alone in mountain caves without uttering falsehood. Two persons should not join together. Should three join, there iscreated a village thereby; with four, is formed a city. Therefore he should live alone ina village. In it, the ascetic should not give scope to his fourteen organs. Having attained wealth of vairagya through _ the non-dissipated jfiana, and having deliberated within himself that there is none other than the Self, he should attain Jivan- mukti, having seen the Reality everywhere. ‘Till prarabdha karma is over, he should understand the four kinds of svaripa * (in Tattvamasi) and should live in the realisation of Reality, till his body falls (a prey to death).
^ 0 the kutichaka there is (prescribed) a bath three times daily ; to the bahidaka, twice; to the hamsa, once; to the para- mahamsa there is the mental bath; to the turyatita, there is the holy-ashes bath; to the avadhita, there is the wind as the bath. For the kutichaka, there is the vertical sect-mark ; for the bahidaka, there is the three-lined (horizontal) sect-mark ; for the hamsa, both; for the paramahamsa, there is the holy-ashes sect-mark ; for the turyatita, there is the spot-sect-mark ; for the
1The six human infirmities are hunger, thirst, grief, delusion, dotage, and death.
2The six changes are birth, existence, growth, transformation, decrease, and annihilation
3“ Tat” has its two aspects of the word and its meaning which is Nirguna. In ^^ Tyam ” also there are two, viz., the disciple and the jiva
166 THIRTY MINOR UPANISHADS
avadhitta or for the turyatita and avadhita, there is none. For the kutichaka, shaving takes place once in two months; for the bahtdaka, once in four months; for the hamsa and parama- hamsa, none, or if wanted, once in a year; for the turyatita and avadhita, none “at all. The kutichaka should take the food in one (place only) ; the bahtidaka should take alms (in many places) ; for the hamsa and paramahamsa, the hand is the vessel; the turyatita, should take food with the mouth as the cow ; for the avadhita, it is like the action of the boa constrictor (opening the mouth and taking whatever comes into it). For the kuti- chaka, there are two cloths; for the bahidaka, there is one cloth ; for the hamsa there is a piece of cloth; and the parama- ~ hamsa should be naked or have only a loin-cloth ; in the case of the turyatita and avadhita, they should be as nature made them. For the hamsa and paramahamsa, there is (prescribed) a deer- skin, and for no others. For the kutichaka and bahtdaka, there is the worship of the divine (image) ; for the hamsa and paramahamsa, there is mental worship; for the turyatita and avadhita, there is the idea that they alone are Brahman. The kutichaka and bahidaka are entitled to mantras and japas; the hamsa and paramahamsa, to dhyana (meditation) ; the turyatita and avadhita are entitled to none; but they are entitled to the initiation of the sacred sentences of the Vedas; so also the paramahamsa. I'he kutichaka and bahidaka are not entitled to initiate others; for them, there is (the uttering of) the mental pranava; for the hamsa and paramahamsa, there is the internal pranava (in the heart); for the turya- tita and avadhita, there is the Brahma-pranava (always). For the kutichaka and bahidaka, there is sravana (hearing and study) ; for the hamsa and paramahamsa, there is manana (think- ing and remembering) ; for the turyatita and avadhita there is nididhydsana (profound meditation ever). For all these, there is necessarily the meditation upon Atma. Thus the aspirant after salvationjshould ever be uttering the Pranava which en- ables one to cross samsara, and be living asa Jivanmukta. Thus the ascetic, according to each one’s capacity, should ever be seeking the means to attain Kaivalya. Such is the Upanishad.”
NARADAPARIVRAJAKA-UPANISHAD 167
Upapesa VIII
Then Narada asked Parameshthi (Brahma) to enlighten him, who had surrendered himegelf to Him, about samsara-taraka (or , that taraka or Pranava which lifts one out of sAmsara).
Assenting to which, Brahma begdn thus: ^^ Omkara that is Brahman is the vyashti (individual) and the samashti (cosmic). What is the individual ? What is the cosmic? Brah- ma-pranava is of three kinds, samhara- (destructive) pranava, srshti- (creative) pranava, and ubhayatmaka (belonging to both) pranava, as being of two forms, internal and external. (It is also eight:) Antah-pranava, Vyavaharika-pranava, bahya-pranava, arsha-pranava, ubhayatmaka or virat-pranava, samhara-pranava, brahma-pranava, and ardhamatra pranava, Om is Brahman. Know that the mantra of the one-syllabled Om 18 Pranava. Ithas the eight differences of akira, ukara, makara, ardhamatra, nada, bindu, kala, and sakti. Know it is not four (alone). Akara is associated with ten thousand limbs ; ukara, with one thousand limbs ; makara with one hundred limbs; ardha- matra is of the nature of endless limbs. That which is saguna (associated with gunas) is virdt- (preservation) pranava ; that which 18 nirguna (not associated with gunas) is samhara- (or de- struction) pranava; that which is associated with gunas and is not so associated, is utpatti- (or origination) pranava. Pluta (the elongated accent) is virat: plutapluta is samhara. The virat- pranava is of the form of sixteen matras and is above the thirty- six tattvas. The sixteen matras are thus: Akdara is the first matra; ukara is the second; makara is the third; ardhamatra is the fourth ; nada is the fifth ; bindu is the sixth ; kalais the seventh ; kalatita is the eighth ; santi is the ninth ; santyatita is the tenth ; unmani is the eleventh; manonmani is the twelfth; puritati is the thirteenth; tanumadhyama is the fourteenth; pati is the fifteenth ; para is the sixteenth. Then (again) having sixty-four matras and their division into the two, Prakrti and Purusha and resolving themselves into the one hundred and twenty-eight differ- ences of matras, it becomes saguna and nirguna. Though Brahma- pranava is one only, it is the substratum of all, the support
168 THIRTY MINOR UPANISHADS
of the whole universe, of the form of all aksharas (letters), time, Vedas, and Siva. This Omkara should be sought after, that is mentioned in the Vedas of the nature of the Upanishads. Know that this Omkara is the Atma that 18 indestructible during the three periods of time, past, present, and future, able to confer sal- . vation and eulogized by ‘Brahma-sound (Vedas). Having experi- enced this one Om as immortal and ageless, and having brought about the Brahma-nature in this body, become convinced that your Atma, associated with the three bodies, is Parabrahman. Through ४18९8, and others (viz., Taijasa, Prajfia, and Turya) in order, the realisation of Parabrahman should be attained, since Atma is of four kinds through his identification with, and the enjoying of, the gross as well as the enjoyer of the gross, the subtle as well as the enjoyer of the subtle, and through his identification (with the third body) enjoying bliss in the fourth. He has four feet. The one presiding over the waking 81816. is gross; and since he is the enjoyer of ४1४१8 (the universe), he becomes the sthila-prajfia (gross consciousness). He has nineteen’ facets and eight parts. He is pervading everywhere and the Lord. He is the enjoyer of the gross and 18 the chaturatma called Visva. He alone 18 the Purusha called Vais'vanara. He alone is Vis'vajit (the conqueror of the universe). This is the first foot. When this Lord at- tains the dreaming condition, he is the stkshma-prajfia (subtle consciousness). O conqueror of all, he is the one having eight limbs, and there is none else. He is the enjoyer of the subtle and is chaturatma, named Taijasa and the protector of elements. He alone is the Hiranyagarbha, presiding over the gross (or subtle matter rather). He is said to form the second foot. Sushupti (or the dreamless sleep) is that state where one sleeps without any desire and where one sees not any dreams. ‘The one identified with this dreamless sleep is Prajfiana-ghana, is blissful, of the nature of eternal bliss and the Atma in all creatures; yet he is enjoyer of bliss, has chetas (consciousness) as his (one) foot, is all-pervading, indestructible,
* The nineteen are the five organs of sense, the five organs of action, the five pranas, and the four of the mind,
|
~
` NARADAPARIVRAJAKA-UPANISHAD 169
chaturatma and the Lord, and is named Prajfia, the third foot. He alone is the Lord of all, the knower of all, the subtle- thoughted, the latent one, and the cause of allcreation. He alone is the origin and the destruction. These three (states) are
» obstacles to all creatures obtaining (the fin&l) peace. As is ‘svapna, so is sushupti, it (also) being ‘said to be illusory. The chaturatma, the fourth, as he is Sat, Chit and Ekarasa (the one essence), ends as the fourth and follows (upon the heels of each of the above states), is the knower of the means of vikalpa- jfiana and is the anujfiata (the one following, knower). Having known them, and known 88 maya the three vikalpas of sushupti, svapna and Antara (the inner), even in this state, is he not (to be known as) Sat-Chit-Hkarasa? This shall be expressed as differentiated thus: It is not even the gross prajfia; nor is it the very subtle prajfia; nor is it [19] 08 itself (of the causal body) : 0 muni neither is it the trifling prajfia; nor is it the non- prajfia; nor is it the dual prajfia; nor is it the internal prajfia, though it is without prajfid; it is Prajfiana-ghana. It can never be known by the organs; nor it can be known by the reason ; it cannot be grasped by the organs of action. It can- not be proved. It cannot be reached by thought. It cannot be proved by analogy. It can be realised by Self-realisation alone. It is with the waking state, etc. It is the auspicious, with changes, without a second. Such a one is thought to be Turya. This alone is Brahman, Brahma-pranava. ‘This should be known. There is no other Turya. ‘To the aspirants after salvation, it is the support, like the sun everywhere; it is the Self-light. As it alone is Brahman, this Brahma-Akas is shining always. Thus is the Upanishad.”
(12/84 IX
Narada asked: “ Who is Brahma-swaripa ?” To which Brahma replied thus: “ Brahma-swaripa is thus: Those who know that ‘he (Brahman) is one and [ am another’ are only pasus (animals). The real pas‘us (animals) are no animals. The wise man who knows Brahman thus (as himself, and himself
“22
170 THIRTY MINOR UPANISHADS
as Brahman) escapes out of the mouth of death. There is no other path to salvation.
“Ts time the cause (of origination of universes) ? ` or nature? or karma? or accident? or the (great) elements? or Purusha? This Should be considered. It is not the union of them. (Then) there is‘the Atma, but (jiva-) Atma is not the Lord, as itis subject to pleasures and pains. Those (Rshis) following dhyana-yoga have beheld, as the cause, the devatma- sakti concealed by its own qualities of that One that presides over all the causes associated with time and Atma. Him (the Universal Soul), we consider as the wheel which has one circumference, which is covered by three (layers), which has sixteen end-parts, which has fifty spokes and twenty counter- spokes, which has six times eight (nails), which has one rope of various forms, which has the threefold path, and which has delusion arising from the twofold cause. Him (we worship as a river) which has (water) oozing out of the five currents (of organs), which is terrible and crooked through the five causes (of elements), whose pranas are the five waves, which has buddhi, etc., as the root cause, which has five whirlpools, which is im pel- led by the velocity of the five pains, which has fifty differences (or has the five miseries), and which has the five obstacles. In this wheel of Brahman, which is the support of life and the last abiding place of all beings, and which is infinite, is whirling deluded the jiva, thinking that it is different from the one (Lord) Ordainer. Being blessed by Him, he gains salvation through such (a blessing). This is declared as Brahman, as the supreme and the indestructible. ‘In it, are the three (the enjoyer, the enjoyed and enjoyment). Hence it is the firm abode (of all). The knowers of Brahman having known Brahman within (the universe, etc.,) attain samadhi in Brahman and are absorbed in Brahman. Isvara upholds this universe, closely associated with the destructible and the indestructi- ble, which are manifest and unmanifest; but the not-ruler of (jiva-) Atma is bound through the thought of its being the enjoyer; and having known the Lord is freed from all
+ The Svetasvatara Upanishad begins thus.
[ज
NARADAPARIVRAJAKA-UPANISHAD 171
fetters. Both Iyvara and jiva are birthless; one (the former) is jfiani and the other (latter) is ajfiani. (The goddess of) Brahm- atma-sakti, is birthless, is alone engaged (in this world), on account of the enjoyment of the enjoyers. Atma is endless. The universe is His form. He 18 not the agent. Whoever knows the Brahman that is threefold (as jiva,yvara and the universe) is released from bondage. It is pradhana alone that is destructible. It is Is'vara that is immortal and indestructible. The one Lord (Isvara) ordains Pradhana and Purusha.
“The illusion of the universe disappears through medita- tion on union (or absorption) and sattva-bhava of Parames'vara always. Through knowing the Lord, avidya and the rest are destroyed. ‘Through the removal of such pains, there is freedom from birth and death. Through the meditation of that Para- mes'vara, the third body is acquired after this (physical) body, all wealth is enjoyed, and he attains whatever should be attained. He should know with certitude that all the three things (viz.,) the enjoyer, the enjoyed, and enjoyment are nothing but Brahman, and are of the nature of his own Self. There is none but It to be known. All Atmic knowledge is through tapas (only). That, Brahman contains in itself all excellence. Having known thus, whoever meditates upon the (Atma-) svariipa, to him where then is grief ? Where then is delusion? Therefore the Virat is the past, present, and future time, and is of indestructible nature.
^ Atma, that is the atom of atoms and the greatest of the greatest, isin the cave of the heart of all creatures. One without the thought of objects and without grief, knows the Atma capable of neither increase nor decrease through the grace of Is’vara or through the non-attraction to the objects of the senses. He (Atma) walks speedily without legs, lifts objects without hands, sees without eyes and hears without ears. He knows all, but none knows Him. He is said to be the foremost Maha-Purusha. Having known Atma that is bodiless in this fleeting body, the great, the all-pervading, the support of all, with incomprehensible power, fit to be known through the meaning, etc., of all the Upanishads, the supreme of the supreme, the supreme object fit to be known, the one remaining after all,
172 THIRTY MINOR UPANISHADS
the all-knowing, the eternal, the foremost of all foremost beings, the ordainer of all, the one fit to be worshipped by all angels, the one without beginning, end, and middle, without limit or destruction, the cause of Brahma, Vishnu, and Rudra, the one that has all the universe latent in himself, of the nature of the five elements with the’ expansion of all the quintuplicated creation, without being enveloped by his own limbs of quintupli- cated objects, superior to the supreme, greater than the greatest, of the nature of effulgence, the eternal and the auspicious, the undaunted personage never grieves. One who has _ neither given up vicious actions, nor controlled his organs, nor mastered his mind, nor given up longing after fruits of actions though the mind is undisturbed, nor brought his mind to one state (or point), will not attain this Atma.
«This (Brahman) is neither internal nor exterfial conscious- ness ; 18 neither gross, nor ] 05.118, nor ajfiana ; nor is it the state between the waking and the dreaming states. 1t cannot be cog- nised by the organs ; is not subject to proof ; is within. He who knows that which.is by Itself alone is an emancipated person.”
The Lord Brahma said that he becomes an emanci- pated person. He who knows Reality is a Parivrat. Such a Parivrat roams about alone. Through fear, he is like a terrified deer. He will not be opposed to going anywhere. Having given up all but his body, he will live like a bee, and. without considering others as foreign to himself; ever meditat- ing upon Reality, he attains liberation in himself. Such a Parivrat will be without delusion, without action or causing others to act, being absolved from teacher, disciple, books, etc., and having abandoned all samsara. Such a Parivrat roams about thus—without wealth, being happy, able to get wealth (if wanted), having crossed jfiana and ajfiana as well as happiness and grief, being Self-effulgence, being fit to be known by the Vedas, having known all, able to confer siddhis and remaining himself as Brahman, the Lord. Such a Parivrat attains the supreme abode of Vishnu, from which a yogin that has gone to it does not return, and where the sun and the moon do not shine. He does not return. Such 18 Kaivalya. Such is the Upanishad.
YANDILYA-UPANPSHAD | 07 ATHARVANAVEDA | (षष I
Om. Sandilya questioned Atharvan thus: ^^ Please tell me about the eight angas (parts) of Yoga which is the means of attain- ing to Atma.” ,
Atharvan replied: ^^ The eight angas of yoga are yama, niya- ma, asana, pranayama, pratyahara, dharana, dhyana, and sama- dhi. Ofthese, yama is of ten kinds: and 80 18 niyama. There are eight 2881188. Pranayama is of three kinds; pratyahara is of five kinds: so also is १1818118. Dhyana is of two kinds, and samadhi is of one kind only.
^ Under yama (forbearance) are ten :' ahimsa, satya, asteya brahmacharya, daya, arjava, kshama, dhrti, mitaéhara, and saucha. Of these, ahimsa is the not causing of any pain to any living being at any time through the actions of one’s mind, speech, or body. Satya is the speaking of the truth that conduces to the well-being of creatures, through the actions of one’s mind, speech, or body. Asteya is not coveting of another’s property through the actions of one’s mind, speech, or body. Brahmacharya is the refraining from sexual inter- course in all places and in all states in mind, speech or body. Daya is kindliness towards all creatures in all places. Arjava is the preserving of equanimity of mind, speech, or body in the performance or non-performance of the actions ordained or forbidden to be done. Kshama is the bearing patiently of all
pleasant or unpleasant things, such as praise or blow. Dhrti is > Under yama and niyama Pataiijali has five kinds only.
174 THIRTY MINOR UPANISHADS
the preserving of firmness of mind during the period of gain or loss of wealth or relatives. Mitahara is the taking of oily and sweet food, leaving one-fourth of the stomach empty. Saucha is of two kinds, external and internal. Of these, the external is tle cleansing of the body by earth and water ; the. internal is the cleansin¢ of the mind. This (the latter) is to be obtained by means of the adhyatma-vidya (science of Self).
“ Under niyama (religious observances), are ten, viz., tapas, santosha, astikya, dana, Isvarapijana, siddhanta-sravana, hrih, mati, japa, and vrata. Of these tapas, is the eman- cipation. of the body through the observances of such pen- ances as krchchhra, chandrayana, etc., according to rules. Santosha is being satisfied with whatever comes to us of its own accord. Astikya is the belief in the merits or demerits of actions as stated in the Vedas. «Dana is the giving with faith to deserving persons, money, grains, etc., earned lawfully. Isvarapijana is the worshipping of Vishnu, Rudra, etc., with pure mind according to one’s power. Siddhanta-s'ravana is the inquiry into the significance of Vedanta. Hrih is the shame felt in the performance of things contrary to the rules of the Vedas and of society. Mati is the faith in the paths laid down by the Vedas. Japaisthe practising of the mantras into which one is duly initiated by his spiritual instructor, and which is not against (the rules of) the Vedas. It is of two kinds—the spoken and the mental. The mental is associated with contemplation by the mind. The spoken is of two kinds—the loud and the low. The loud pronunciation gives the reward as stated (in the Vedas): (while) the low one (gives) a reward thousand times (that). The mental (gives) a reward a crore (of times that). Vrata is the regular observance of or the refraining from the actions enjoined or prohibited by the Vedas.
¢ Asanas (the postures) ‘are (chiefly) eight, viz., svastika, gomukha, padma, vira, simha, bhadra, mukta, and mayiura.
८ Svastika is the sitting at ease with the body erect, placing each foot between the thighs and knees of the other. Gomukha is (the sitting at ease with the body erect,) placing the hollow
SANDILYA-UPANISHAD 175
of the left foot under the side of the right posteriors and the hollow of the right foot under the side of the left posteriors, resembling Gomukha (cow’s face). Padma is (the sitting at ease with the body erect) placing the back of each foot in the thigh of the other, the right hand grasping the right toe and the left hand the left toe. This, O Sarldilya, is praised by all. Vira is the sitting at ease (with the body erect), placing one foot on the thigh of the other and the other foot underneath the corresponding (opposite thigh.) Simha is (the sitting at _ ease with the body erect,) pressing the right side (of the thigh) with the hollow of left heel and vice versa. Rest your hands on the knees, spread out the fingers, open your mouth and carefully fix your gaze on the tip of your nose. This is always praised by the yogins. Siddha’ is (the sitting at ease with the body erect), pressing the perineum with the left heel and placing the heel of the right foot above the genital organ, concentrating the mind between the two eyebrows. Bhadra is (the sitting at ease with the body erect,) pressing the two ankles of the two feet firmly together against the Sivini (viz., lower part of the seed) and binding the knees firmly with the hands. This is the bhadra which destroys all diseases and poisons. Mukta is (the sitting at ease with the body erect,) pressing with the left heel the right side of the tender part of the Sivini, and with the right heel the left side of the tender part of the Sivini. Mayaira—(lit., peacock). Rest your body upon the ground with both palms and place your elbows on the sides of the navel, lift up the head and feet and remain like a stick in the air, (like the plant balance in gym- nastics). This is the mayira posture which destroys all sins. By these, all the diseases within the body are destroyed; all the poisons are digested. Let the person who is unable to practise all these postures betake himself to any one (of these) which he may find easy and pleasant. He who conquers (or gets mastery over) the postures—he conquers the three worlds. A person who has the practice of yama and niyama should practise prana- yama ; by that the nadis become purified.”
Then Sandilya questioned Atharvan thus: ^ By what means are the nadis purified? How many are they in number?
? In the explanation one more posture is introduced
126 ... THIRTY MINOR UPANISHADS
How do they arise? What vayus (vital airs) are located in them? What are their seats? What are their functions? Whatever is worthy of being known in the body, please tell me.” ‘To that Atharvan replied (thus): “This bodyis ninety-six digits in length
Prana extends twelve digits beyond the body. He who through. the practice of yoga retiuces his prana within his body to make it equal to or not less than the fire in it becomes the greatest of
the yogins. In men, the region of fire which is triangular in form and brilliant as the molten gold is situated in the middle
of the body. In four-footed animals, it (fire) is quadrangular. In birds, it is round. In its (the region of fire’s) centre, the purifying, beneficial, and subtle flame is situate. Two digits above the anus and two digits below the sexual organ is the centre of the body for men. For four-footed animals, it is the middle of the heart. For birds, it is the middle of the body. Nine digits from (or above) the centre of the body and four digits in length and breadth is situated an oval form. In its midst is the navel. In it, is situated the chakra (vz., wheel) with twelve spokes. In the middle of the chakra, the jiva (Atma) wanders, driven by its good and bad deeds. Asa spider flies to and fro within a web of fine threads, so prana moves about here. In this body, the jiva rides upon prana. Lying in the middle of the navel and above it, is the seat of kundalini. The kundalini sakti is of the form of eight prakrtis (matter) and coils itself eight ways or (times). The movement of vayus (vital airs) checks duly the food and drink all round by the side of skandha.’ It closes by its head (the opening of) the brahmarandhra, and during the time of (the practice of) yoga is awakened by the fire (in the 2108118}; then it shines with great brilliancy in the 81६8 of the heart in the shape of wisdom. Depending upon kundalini which is situated in the centre, there are fourteen principal nadis (viz.,) Ida, Pingala, Sushumna, Sarasvati, Varuni, Pasha, Hastijihva, Yasasvini, Vis'vodhari, Kuhih, Sankhini, Payasvini, Alambusa, and Gandhari. Of them, Sushumna is said te be the
1In Varaha Upanishad and later on, this is named “ Kandha”’. Herein is described the web of life
sANDILYA-UPANISHAD 177
sustainer of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the brahmarandhra of the head and is invisible and subtle and is vaishnavi (or has the sakti force of Vishnu). ,On the left of Sushumna is situated Ida, ang on the right is Pingala. The moon moves in Ida agd the sun in Pingala. ‘The moon is of the nature of tamas and the sun of rajas. The poison share is of the sun and the nectar of the moon. ‘They both direct (or indicate) time and Sushumni is the enjoyer (er consumer) of time. ‘To the back and on the side of Sushumna are situate Sarasvati and Kuhth respectively. Between Yagasvini and Kuhih stands Varuni. Between Pisha and Sarasvati lies Payasvini.. Between Gandhari and Sarasvati is situated Yasasvini.? In the centre of the navel is Alambusa. In front of Sushumna there is Kuhih, which proceeds as far as the genital organ. Above and below kundalini is situated Varuni, which proceeds everywhere. Yasasvini which is beautiful (or belonging to the moon), proceeds to the great toes. Pingal& goes upwards to the right nostril. Payasvini goes to right ear. Sarasvati goes to the upper part or the tongue and Sankhini to the left ear, (while) Gandhari goes from the back of Ida to the left eye. Alambusa goes upwards and downwards from the root of the anus. From these fourteen nadis, other (minor) nadis spring; from them springing others, and from them springing others; so it should be known. As the leaf of the as’vattha tree (ficus religiosa) etc., is covered with minute fibres so also is this body permeated with nadis.
“Prana, Apana, Samana, Udana, Vyana, Naga, Kirma, Krkara, Devadatta, and Dhanafijaya—these ten vayus (vital airs) move in all the ०8418. Prana moves in the nostrils, the throat, the navel, the two great toes and the lower and the upper parts of kundalini. Vyana moves in the ear, the eye, the loins, the ankles, the nose, the throat and the buttocks. Apana moves in the anus, the genitals, the thighs, the knees. the stomach, the seeds, the loins, the calves, the navel, and the
> This should be perhaps—between Pingala and Payasvini is Pasha, 2 Yasasvini should be ^“ Sankhini.”
178 THIRTY MINOR UPANISHADS
seat of the anus of fire. Udana lives in all the joints and 8180 in the hands and legs, Samana lives, permeating in all parts of the body. Along with the fire in the body, it causes the food and drink taken in, to spread in the body. It moves in the seventy-two tho.sand nadis and pervades all over the body along, with the fire. The fiva vayus beginning with Naga go towards the skin, the bones, etc. The Prana which is in the navel separates the food and drink which is there and brings about the 18828 (juices) and others." Placing the water above the fire and the food above (or in) the water, it goes to the Apana and along with it, fans up the fire in the centre of the body. The fire thus fanned up by the Apana gradually increases in bright- ness in the middle of the body. Then it causes through its flames the water which is brought in the bowels by the Prana to grow hot. The fire with the water causes the foed and condi- ments, which are placed above, to be boiled to a proper degree. Then Prana separates these into sweat, urine, water, blood, semen, the {28068 and the like. And along with the Samana, it takes the juice (or essence) to all the nadis and moves in the body in the shape of breath, The vayus excrete the urine, the faces, etc., through the nine openings in the body which are connected with the outside air. The functions of. Prana are inspiration, expiration, and cough. Those of Apana are the ex- cretion of the feces and the urine. Those of Vyana are (such actions as) giving and taking. Those of Udana are keeping the body straight, etc. Those of Samana are nourishing the body. Those of Naga are vomiting, etc.; of Kurma, the movement of the eyelids; of Krkara, the causing of hunger, etc., of Devadatta, idleness, etc., and Dhanafijaya, phlegm. “Having thus acquired a thorough knowledge of the seat of the nadis and of the vayus with their functions, one should begin with the purification of the nadis. A person possessed of yama and niyama, avoiding all company, having finished his course of study, delighting in truth and virtue, having conquered (his) anger, being engaged in the service of his spiritual instructor and having been obedient to his parents =
1 Here the process of digestion of food is described.
VANDILYA-UPANISHAD 179
and well instructed in all the religious practices and the knowledge of his order of life, should go to a sacred grove abounding in fruits, roots, and water. There he should select a pleasant spot always resounding with the chanting of , the Vedas, frequented by the knowers of Brahman that persevere in the duties of their ordess of life and filled with fruits, roots, flowers, and water. (Else) either in a temple or on the banks of a river or in a village or in a town, he should build a beautiful monastery. It should be neither too long nor too high, should have a small door, should be besmeared well with cow-dung and should have every sort of protection.* There listening to the exposition of vedanta, he should begin to practise yoga. In the beginning having worshipped Vinayaka’ (Ganes’a), he should salute his Ishta~Devata (tutelary deity) and sitting in any of the above-mentioned postures on a soft seat, facing either the east or the north and having conquered them, the learned man keeping his head and neck erect and fixing his gaze on the tip of his nose, should see the sphere of the moon between his eyebrows and drink the nectar (flowing there- from through his eyes. Inhaling the air through Ida’ for the space of twelve matras,‘ he should contemplate on the sphere of fire’ situated in the belly as surrounded with flames and having as its seed र् (ra) ; then he should exhale it through Pingala. Again inhaling it through Pingala* and retaining it (within), he should exhale it through Ida. For the period of twenty-eight months,° he should practise six times at every sitting through the three 8804117 88 (morning, noon, and evening)
1 Both by physical protection and that of mantras to scare away evil spirits.
2He is the son of Siva, having an elephant’s face symbolical of wisdom. He is considered as the remover of all obstacles, and as such is he invoked and worshipped in the beginning of every religious rite.
3 {08 and 21१2818 are the two nadis upon which our breaths alternate from the left nostri! to the right and vice versa and between which is Sushumna., Hence these two terms are applied to and mean the left and right nostrils.
+ According to Yogatattva-Upanishad, a matra is the time occupied in circling the knee once with the palm of the hand and filliping the fingers.
> According to Varaha-Upanishad the seat of fire isthe muladhara (sacral plexus). '
6 The original is not clear. It says, “ For the space of 3, 4, 3, 4, 7,3 and 4 months” which when added becomes 28,
180 THIRTY MINOR UPANISHADS
and during the intervals. By this, the nadis become purified. Then the body becomes light and bright, the (gastric) fire is increased (within) and there is the manifestation of nada (in- ternal sound).
“ Pranayama: is said to be the union of Pranaand Apana. It , is of three kinds—expiration, inspiration, and cessation. They are associated with the letters of the (Samskrt) alphabet’ (for the right performance of pranayama). ‘Therefore Pranava (Om) only is said to be Pranayama. Sitting in the padma posture, the person should meditate that there is at the tip of his nose Gayatri,’ a girl of red complexion surrounded by the numberless rays of the image of the moon and mounted on a hamsa (swan) and having a mace in her hand. She is the visible symbol of the letter A. The letter U has as its visible symbol Savitri,’ a young woman of white colour having a disk in her hand and riding on a garuda (eagle). The letter M has as its visible symbol Sarasvati,> an aged woman of black colour riding on a bull, having a trident in her hand. He should meditate that the single letter—the supreme light—the pranava (Om)—is the origin or source of these three letters A, U, and M. Drawing up the air through Ida for the space of sixteen matras, he should meditate on the letter A during that time; retaining the inspired air for the space of sixty-four matras,. he should meditate on the letter U during the time; he should then exhale the inspired air for the space of thirty-two matras, meditating on the letter M during that time. He should practise this in the above order over and over again.
“Then having become firm in the posture and preserved per- fect self-control, the yogin should, in order to clear away the impurities of the Sushumna, sit in the padmasana (padma posture), and having inhaled the air through the left nostril, should retain it as long as he can and should exhale it through theright. Then drawing it again through the right and having retained it, he should exhale it through the left in the order
+ According to the Mantra Sastra, Pranayama is performed throygh the letters of Samskr{ alphabet, the vowels corresponding to inspiration, etc.
? These are the Goddesses representing Sakti and being the wives of Brahma, Vishnu, and Rudra. ;
gs sANDILYA-UPANISHAD 181
that he should draw it through the same nostril by which he exhaled it before and retained it. In this context, occur (to memory) the following verses: “In the beginning having inhaled the breath (Prana) through the left nostril, according to the rule, he should exhale it through the osher; then having inhaled the air through the right nostril, should retain it and exhale it through the other.” 10 those who practise according to these rules through the right and left nostrils, the nadis bgcome purified within three months. He should practise cessation of breath at sunrise, in the midday, at sunset and at midnight slowly till eighty (times a day) for four weeks. In the early stages, perspiration is produced; in the middle stage the tremor of the body, and in the last stage levitation in the air. These (results) ensue out of the repression of the breath, while sitting in the padma posture. When perspiration arises with effort, he should rub his body well. By this, the body becomes firm and light. In the early course of his practice, ` food with milk and ghee is excellent. One sticking to this rule becomes firm in his practice and gets no tapa (or burning sensation in the body). As lions, elephants and tigers are gradually tamed, so also the breath, when rightly managed (comes under control) ; else it kills the practitioner.’
** He should (as far as is consistent with his health and safety) properly exhale it, properly inhale it or retain it proper- ly. Thus (only) will he attain success. By thus retaining the breath in an approved manner and by the purification of the nadis, the brightening of the (gastric) fire, the hearing distinctly of (spiritual) sounds and (good) health result. When the ner- vous centres have become purified through the regular prac- tice of Pranayama, the air easily forces its way up through the mouth of the Sushumna which isin the middle. By the contraction of the muscles of the neck and by the contraction of the one below (viz.,) Apana, the Prana (breath) goes into the Sushumna which is in the middle from the west nadi.* Drawing
1 This passage clearly indicates the dreadful consequences of the per- formance of Pranayama rashly and without a guru.
> As already pointed out, the Sushumna nadi is between Ida and Pingala. If Prana which alternates ordinarily between Ida and Pingala is restrained by long
182 THIRTY MINOR UPANISHADS
up the Apana and forcing down the Prana from the throat, the yogin free from old age becomes a youth of sixteen.
^ Seated in a pleasant posture and drawing up the air through the right nostril and retaining it inside from the top of the hair to the 106८ 18118, he should exhale it through the same , nostril. Through it, the brain becomes purified and the dis- eases in the air nadis* are destroyed. Drawing up the air through the nostrils with noise (so as to fill the space) from the heart to the neck, and having retained it (within) ९९8 long as possible, he should exhale it through the nose. Through this, hunger, thirst, idleness and sleep do not arise.
“Taking in the air through the mouth (wide open) and hav- ing retained it as long as possible, he should expel it through the nose. ‘Through this, (such diseases as) gulma, pleeha (both being splenetic diseases), bile and fever as also hunger, etc., are destroyed.
“Now we shall proceed to kumbhaka (restraint of breath). It is of two kinds—sahita and kevala. That which is coupled with expiration and inspiration is called sahita. That which is devoid of these is called kevala (alone). Until you become per- fect in kevala, practise sahita. To one who has mastered kevala, there is nothing unattainable in the three worlds. By kevala- restraint of breath, the knowledge of kundalini arises. Then he becomes lean in body, serene in face and clear-eyed, hears the (spiritual) sounds distinctly, becomes free from all diseases and conquers his (bindu) seminal fluid,’ his gastric fire being increased. | ।
‘“‘Centring one’s mind on an inward object whilst his eyes are looking outside without the shutting and opening of his eyelids, has been called Vaishnavimudra. This is kept hidden in all the kumbhaka, then it along with the soul, its attendant will enter the Sushumna (central nadi) at one of the three places where it yields space for entrance through such restraint of breath and in the navel, from the Sarasvati nadi on the west.
After such entry it is that the yogin becomes dead to the world, being in the state called trance.
+ Through such and other methods of Pranayama prescribed in this passage and ye subsequent ones, chronic diseases that defy European doctors Will be rooted out.
> He becomes an Urdhva-rétas—his vital energy goes up. —
SYANDILYA-UPANISHAD 183
tantric works. With his mind and breath absorbed in an inter- nal object, the yogin, though he does not really see the objects outside and under him, still (appears to) see them with eyes in which the pupils are motionless. This is called Khecharimudra. , it has asits sphere of extension one object and is very bene- ficial. (Then) the real seat of Vishnu, which is void and non- void, dawns on him. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sug and moon, he after remaining thus unshaken (becomes consci- ous of) the thing which is of the form of light, which is free from all externals, which is resplendent, which is the supreme truth and which is beyond. O Sandilya, know this to be Tat (That). Merging the sound in the light and elevating the brows a little, this is of the way of (or is a part of) the former practice. This brings about éhe state of Unmani which causes the destruction of the mind. Therefore he should practise the Khecharimudra. Then he attains to the state of Unmani and falls into the yoga sleep (trance). To one who obtains this yoga sleep, time does not exist. Placing the mind in the midst of sakti and gakti? in the midst of the mind and looking on the mind with the mind, 0 Sandilya be happy. Place the Atma in the midst of akayg and akas’ in the midst of Atma, and having reduced everything to akas, do not think of anything else. You should not (then) entertain thoughts, either external or internal. Abandoning all thoughts, become abstract thought itself. As camphor in fire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth). What is termed manas (mind) is the knowledge of everything that is known and its clear apprehension. When the knowledge and the object cognised -are lost alike, there is no second path (or that is the only path). By its giving up all cognition of objects, it (the mind) is absorbed and when the mind is absorbed, kaivalya (isolation) alone remains.
“For the destruction of the chitta, there are two ways— yoga ,and jfiana. O prince of sages! yoga is the (forcible)
1 There are six centres of energy in the body (miladhara, sacral plexus, etc.), which are presided over by six saktis (goddesses of energy),
184 THIRTY MINOR UPANISHADS
repression of the modifications of the mind, and jfiana is the thorough inquiry into them. When the modifications of the mind are repressed, it (the mind) verily obtains peace. Just as the actions of the people cease with the stopping of the fluctua- tions of the suw (viz., with sunset), so when the fluctuations of the mind cease, this 016 of births and deaths comes to an end. (Then) the fluctuations of prana are prevented, when one has no longing for this mundane existence or when he has gratified his desires therein—through the study of religious books, the com- pany of good men, indifference (to enjoyments), practice and yoga or long contemplation with intentness on any desired (higher) object or through practising one truth firmly. =
“By the repression of the breath through inhalation, etc., by continual practice therein which does not cause fatigue, and by meditating in a secluded place, the fluctuations of the mind are arrested. Through the right realisation of the true nature | of the sound which is at the extreme end of the pronunciation of the syllable Om (viz., Ardhamatra), and when sushupti (dreamless sleeping state) is rightly cognised through con- sciousness, the fluctuations of prana are repressed. When the passage at the root of the palate which is like the bell, viz., uvula, is closed by the tongue with effort and when the breath goes up through (the upper hole), then the fluc- tuations of prana are stopped. When the consciousness (samvit) is merged in prana, and when through practice the prana goes through the upper hole into the dvadaganta’ (the twelfth centre) above the palate, then the fluctuations of prana are stopped. When the eye of consciousness (v7z., the spiritual or third eye) becomes calm and clear 80 as to be able to distinctly see in the transparent akas’ at a distance of twelve digits from the tip of his nose, then the fluctuations of prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of taraka (star or eye) between one’s eyebrows and are (thus) destroyed, then the fluctuations cease. When the knowlege which is of the form of the knowable,
1 This twelfth centre is identified by some with the pituitary body in the head, there being six centres in the brain besides the six below the brain.
s'ANDILYA-UPANISHAD 185
which is beneficent and which is untouched by any modifications arises in one and is known as Om only and no other, then the fluctuations of prama cease. By the contemplation for a long time of the aks’ which is in the heart, and by the con- templation of the mind free from vasanas, they the fluctuations of prana cease. By these methods and various others suggested by (one’s) thought and by means of the contact of the many (spiritual) guides, the fluctuations cease.
£ Having by contraction opened the door of kundalini, one should force open the door of moksha. Closing with her mouth | the door through which one ought to go, the kundalini sleeps spiral in form and coiled up like a serpent. He who causes this kundalini to move—he is an emancipated person. If this kundalini were to sleep in the upper part of the neck of any yogin, it goes towards his pmancipation. (Ifit were to sleep) in the lower part (of the body), it is for the bondage of the ignorant. Leaving the two nadis, Ida and the other (Pingala), it (prana) should move in the Sushumna. Thatis the supreme seat of Vishnu. One should practise control of breath with the concentration of the mind. The mind should not be allowed by a clever man to rest on any other thing. One should not worship Vishnu during the day alone. One should not worship Vishnu during the night alone ; but should always worship Him, and should not worship Him merely during day and night. The wisdom-producing opening (near uvula) has five passages. O Sandilya this is the khecharimudra ; practise it. With one who sits in the khecharimudra, the vayu which was flowing before through the left and right nadis now flows through the middle one (Sushumna). There is no doubt about it. You should swallow the air through the void (Sushumna) between Ida and Pingala. In that place is khecharimudra situated, and that is the seat of Truth. Again that is khechari- mudra which is situated in the akasa-chakra (in the head) in the niralamba (supportless) seat between the sun and moon (viz., Ida and Pingala). When the tongue has been lengthened to the length of a kala (digit) by the incision (of the freenum lingum) and by rubbing and milking it (viz., the tongue), fix the gaze
between the two eyebrows and close the hole in the skull with 24
186 THIRTY MINOR UPANISHADS
the tongue reversed. This is khecharimudri. When the tongue and the chitta (mind) both move in the akas’ (khechari), then the person with his tongue raised up becomes immortal, Firmly pressing the yoni (perineum) by the left heel, stretching out the right leg grasping the feet with both hands and in- haling the air through fhe nostrils, practise kantha-bandha," retaining the air upwards. By that, all afflictions are destroyed ; then poison is digested as if it were nectar. Asthma, splenetic disease, the turning up of the anus and the numbness of the skin are removed. This is the means of conquering prana and destroying death. Pressing the yoni by the left heel, place the ` other foot over the left thigh: inhale the air, rest the chin on the chest, contract the yoni and contemplate, (as far as possible), your Atma& as situated within your mind. Thus is the direct perception (of truth) attained
“Inhaling the prana from outside and filling the stomach with it, centre the prana with the mind in the middle of the navel, at the tip of the nose and at the toes during the sandhyas (sunset and sunrise) or at all times. (Thus) the yogin is freed from all diseases and fatigue. By centring his prana at the tip of his nose, he obtains mastery over the element of air; by centring it at the middle of his navel, all diseases are destroy- ed; by centring it at the toes, his body becomes light. He who drinks the air (drawn) through the tongue destroys fatigue, thirst and diseases. He who drinks the air with his mouth du- ring the two sandhya&s and the last two hours of the night, within three months the auspicious Sarasvati (goddess of speech) is present in his vak (speech) viz., (he becomes eloquent and learned in his speech). In six months, he is free from all diseases. Drawing the air by the tongue, retain the air at the root of the tongue. The wise man thus drinking nectar enjoys all prosperity. Fixing the Atma in the Atma itself in the middle of the eyebrows, (having inhaled) through Ida and breaking through that (centre) thirty times, even a sick manis freed from disease. He who draws the air through the 78418 and retains it for twenty-four minutes in the navel and in
1 Lit., binding the air up the throat.
SANDILYA-UPANISHAD 187
the sides of the stomach becomes freed from disease. He who for the space of a month during the three sandhyd4s (sunset, sunrise, and midnight or noon) draws the air through the tongue, pierces thirty times and retains his breath in the middle of his navel, becomes freed from all fevers and poisoys. He who retains the prana together with the mind at the tip of his nose even for the space of a muhiarta (forty-eight minutes), destroys all sins that were committed by him during one hundred births. “Through the samyama of tara (Om), he knows all things. y retaining the mind at the tip of his nose, he acquires a knowledge of Indra-world ;* below that, he acquires a know- ledge of Agni-(fire) world." Through the samyama of chitta in the eye, he gets a knowledge of all worlds: in the ear, a knowledge of Yama-(the god of death) world:* in the sides of the ear,,a knowledge of Nrrti-world:* in the back of it (the ear), a knowledge of Varuna-world :* in the left ear, a know- ledge of Vayu-world:* in the throat, a knowledge of Soma- (moon) world:* in the left eye, a knowledge of Siva-world :* in the head, a knowledge of Brahma-world :' in the soles of the feet, a knowledge of Atala world :* in the feet, a knowledge of Vitala world : in the ankles,a knowledge of Nitala (rather Sutala) world: in the calves, a knowledge of Sutala (rather Talatala world): in the knees, a knowledge of Mahatala world: in the thighs, a knowledge of Rasatala world : in the loins, a knowledge of Talatala (rather Patala) worid: in the navel, a knowledge of Bhirloka (earth-world): in the stomach, a knowledge of Bhuvar (world) : in the heart, a knowledge of Suvar (world); in the place above the heart, a knowledge of Mahar world: in the throat, a knowledge of Jana world: in the middle of the brows, ॐ knowledge of Tapa world: in the head, a knowledge of Satya world. © By conquering dharma and adharma, one knows the past and the future. By centring it on the sound of every creature, a knowledge of the cry (or language) of the
1 These correspond severally to the several directions and the devatas presidjng over them, corresponding respectively to east, south-east, south, south- west, west, north-west, north, and north-east.
> The fourteen worlds, lokas and talas are referred to: the order in talas seems to be wrong, Talatala should be in the middle.
| /
)
188 THIRTY MINOR UPANISHADS
a
animal is produced. By centring it on the safichita-karma (past karma yet to be enjoyed), a knowledge of one’s previous births arises in him. By centring it on the mind of another, a knowledge of the mind (or thoughts) of others is induced. By certring it on the kaya-ripa (or form of the body), other forms are seen. By fixing it on the bala (strength), the strength of persons like Haniman is obtained. By fixing it on the sun, a knowledge of the worlds arises, By fixing it on the moon, a knowledge of the constellation is produced. By fixing iton the Dhruva (Polar star) a perception of its motion is induced. By fixing it on his own (Self), one acquires the knowledge of Purusha; on the navel, he attains a knowledge of the kaya-vytha (mystical arrangement of all the particles of the body so as to enable a person to wear out his whole karma in one life) : on the well of the throat, freedom from hunger and ~ thirst arises: on the Karma nadi (which is situated in the well of the throat), a firmness (of concentration) takes place. By fixing it on the tara (pupil of the eye), he obtains the sight of the siddhas (spiritual personages). By conquering the akas in the body, he is able to soar in the ३1६88 : (in short) by centring the mind in any place, he conquers the siddhis appertaining to that place. ।
“Then comes pratyahara, which is of five kinds. It is the drawing away of the organs from attaching themselves to ' the objects of senses. 7, Contemplating upon everything that one sees as Atma is pratyahara, SRenouncing the fruits of one’s daily actions is pratyahara.4 Turning away from all objects of sense is pratyadhara. , Dharana in the eighteen important places (mentioned below) 18 pratyahara, (vzz.,) the feet, the toes, the ankles, the calves, the knees, the thighs, the anus, the penis, the navel, the heart, the well of the throat, the palate, the nose, the eyes, the middle of the brows, the forehead, and the head in ascending and descending orders. |
“Then (comes) dharana. It is of three kinds, (viz.,) fixing the mind in the Atma, bringing the external akas’ into the akas of the heart and contemplating the five martis (forms of devatas) in the five elements—earth, apas, fire, vayu, and akas’..
YANDILYA-UPANISHAD 189
“Then comes dhyana. It is of two kinds, saguna (with gunas or quality) and nirguna (without quality). Saguna is the meditation of a mirti. Nirguna is on the reality of Self. .
“Samadhi is the union of the Jivatma (iralividual self) and the Paramatma (higher self) without ,the threefold state, (viz., the knower, the known, and the knowledge). It is of the nature of extreme bliss and pure consciousness.
, ‘Thus ends the first chapter of Sandilya Upanishad.”
Cuaprer I]
Then the Brahmarshi Sandilya not obtaining the knowledge of Brahman in the four Vedas, approached the Lord Atharvan and asked him: ^ What is it? Teach me the science of Brahman by which I ghall obtain that which is most excellent.”
Atharvan replied : “ 0 Sandilya, Brahman is satya, vijfiana and ananta in which all this (world) is interwoven, warp-wise and woof-wise, from which all originated and into which all are absorbed, and which being known makes everything else known. It is without hands and feet, without eyes and ears, without tongue or without body, and is unreacha- ble and undefinable. From which, vak (speech) and mind return, being unable to obtain (or reach) It. It is to be cognised by १8१३ and yoga." From which, prajia of old sprang. ‘That whichis one and non-dual, that which pervades everything like ikas, which is extremely subtle, without a blemish, actionless, sat (be-ness) only, the essence of the bliss of consciousness, beneficent, calm and immortal and which is beyond. That is Brahman. Thou art That. Know That by wisdom. He who is the one, the shining, the giver of the power of Atma, the omniscient, the lord of all, and the inner soul of all beings, who lives in all beings, who is hidden in all beings and the source of all beings, who is reachable only through yoga and who creates, supports and destroys everything—He is Atma. Know the several worlds in the Atma. Do not grieve, O knower of Atma, thou shalt reach the end of pains.”
+ Some texts leave the words “‘ and yoga’.
190 THIRTY MINOR UPANISHADS
Cuapter IIT
Then Sandilya questioned Atharvan thus: ^^ From the Brah- man that is Om, imperishable, actionless, beneficial, sat (be-ness) only and supreme, how did this universe arise? How does it ex- , ist in It? And how 18 ?t absorbed in It? Please solve me this doubt.” :
Atharvan replied: The Supreme Brahman, the Truth, is the imperishable and the actionless. Then from the formless Brah- man, three forms (or aspects) arose, (v2z.,) nishkala (partless,) sakala (with parts), and sakala-nishkala (with and without parts). That which is satya, vijiiana and ananda, That which 18 actionless, without any impurity, omnipresent, extremely subtle, having faces in every direction, undefinable and immortal—that is His nishkala aspect. Mahes'vara (the great Lord) who is black and yellow rules, with avidya, mulaprakrti or maya that is red, white, and black, and that is co-existent with Him. This is his sakala-nishkala aspect. Then the Lord desired (or willed) by his spiritual wisdom (thus) : May I become many ?; may I bring forth? Then from this Person who was contemplating and whose desires are fulfilled, three letters sprang up. Three vyahrtis,* the three-footed Gayatri,’ the three Vedas, the three devas, the three varnas (colours or castes) and the three fires sprang. That Supreme Lord who is endowed with all kinds of wealth, who is all pervading, who is situated in the hearts of all beings, who is the Lord of maya and whose form is maya—He is Brahma. He is Vishnu: He is Rudra: He 18 Indra: He 18 all the devas: He is all the bhitas (elements or beings): He only is before: He only is behind : He only is on our left: He only is on our right: He only is below: He only is above: He only is the all. That form of him as Dattatreya,* who sports with his Sakti, who is kind to his devotees, who is brilliant as fire, resembling the petals or a red . lotus and is of four hands, who is mild and 8111068 sinlessly—this is His sakala form.” ६
1 —2 These relate to the Gayatri mantras depending upon sound. 3 According to Bhagavata, he is one of the minor incarnations of Vishnu.
¥ANDILYA-UPANISHAD 191
Then Sandilya questioned Atharvan, ^ 0 Lord, that which is Sat only and the essence of the bliss of consciousness—why is He called Parabrahman ? ”
Atharvan replied : ^ Because He increases brhati and causes to increase everything (brhanfi) ; so he is called Parabrahman. ‘Why is He called Atma? Since He obtains (@pnotr) everything, since He takes back everything and since He is everything, so he is called Atma. Why is He called Mahesvara (the great Lord) ? Since by the sound of the words Mahat-Iya (the great Lord) and by His own power, the great Lord governs everything. Why is He called Dattatreya? Because the Lord being extreme- ly pleased with Atri (Rshi) who was performing a most difficult penance and who had expressed his desire to see Him who 18 light itself, offered Himself (datta) as their son, and because the woman Anasiya was his mother and Atri washisfather. There- fore he who knows the (secret) meaning knows everything. He who always contemplates on the supreme that I[t is himself be- comes a knower of Brahman. Here these slokas (stanzas) occur (to memory). ‘He who contemplates always the Lord of Lords and the ancient thus—as Dattatreya, the beneficent, the calm, of the colour of sapphire, one who delights in his own maya and the Lord who has shaken off everything; as naked and as one whose whole body is besmeared with the holy ashes, who has matted hair, who is the Lord of all, who has four arms, who is bliss in appearance, whose eyes are like full-blown lotus, who is the store of jfiana and yoga, who is the spirit- ual instructor of all the worlds and who is dear to all the yogins, and one who is merciful towards His. devotees, who is the witness of all and who 18 worshipped by all the siddhas is freed from all sins and will attain (the Spirit),
“Om Satyam (truth). Thus ends the Upanishad.”
e
YOGATATTVA-UPANISHAD OF KRSHNA-YAJURVEDA
I sHALL now describe yoga-tattva (yoga-truth) for the benefit of yogins who are freed from all sins through the hearing and the studying of it. The supreme Purusha called Vishnu, who is the great yogin, the great being and the great tapasvin, is seen as a lamp in the path of the truth. The Grandfather (Brahma) having saluted the Lord of the universe (Vishnu) and having paid Him due respects, asked Him (thus) : ^ Pray, explain to us the truth of yoga which includes in it the eight subservi- ents.” {10 which HUrshikes’a (the Lord of the senses or Vishnu) replied thus: “ Listen. I shall explain its truth. All souls are immersed in happiness and sorrow through the snare of maya. Kaivalya, the supreme seat, is the path which gives them emancipation, which rends asunder the snare of maya, which is the destroyer of birth, old age and disease and which enables one to overcome death. There are no other paths to salvation. Those who go round the net of Sastras are deluded by that knowledge. Itis impossible even for the Devas to describe that indescribable state. How can that which is self-shining be illuminated by the Sastras? That only which is without parts and stains and which is quiescent beyond all and free from decay becomes the jiva (self) on account of the results of past virtues andsins. How did that which is the seat of Paramatma, is eternal, and above the state of all existing things and is of the form of wisdom and without stains attain the state of 11४२ ? A bubble arose init as in water andin this (bubble) arose
YOGATATTVA-UPANISHAD 193
ahankara. ‘To it arose a ball (of body) made of the five (ele- ments) and bound by dhatus. Know that to be jiva which is associated with happiness and misery and hence is the term jiva applied to Paramatma which is pure. That jiva is consi- dered to be the kevala (alone) which is freedgfrom the stains of passion, anger, fear, delusion, greed,, pride, lust, birth, death, miserliness, swoon, giddiness, hunger, thirst, ambition, shame, fright, heart-burning, grief and gladness.
“So I shall tell you the means of destroying (these) sins. flow could 10818 capable of giving moksha arise certainly with- out yoga? And even yoga becomes powerless in (securing) moksha when itis devoid of jfiana. Sp the aspirant after emancipation should practise (firmly) both yoga and jfiana. The cycle of births and deaths comes only through. ajfiana and perishes only through jana, Jfiina alone was originally. It should be known as the only means (of salvation). That is jfiana through which one cognises (in himself) the real nature of kaivalya as the supreme seat, the stainless, the partless, and of the nature of Sachchidananda without birth, existence and death and without motion and jfiana.
‘“Now I shall proceed to describe yoga to you. Yoga is divided into many kinds on account of its actions: (viz.,) Mantrayoga, Layayoga, Hathayoga, and Rajayoga. ‘There are four states common to all these: (viz.,) Arambha, Ghata, Parichaya, and Nishpatti. O Brahma, I shall describe these to you. Listen attentively. One should practise the Mantra along with its matrikas (proper intonations of the sounds) and others for a period of twelve years; then he gradually obtains wisdom along with the siddhis, (such as) anima, etc. Persons of weak intellect who are the least qualified for yoga practise this. The (second) Laya-yoga tends towards the absorption of the chitta and is described in myriads of ways; (one of which is)—one should contemplate upon the Lord who is withont parts (even) while walking, sitting, sleeping, or eating. This 18 called Laya-yoga. Now hear (the description of) Hatha-yoga. This yoga is said to possess (the following) eight subservients, yama (forbearance), niyama (religious observance), asana
25
194, THIRTY MINOR UPANISHADS
(posture), pranayama (suppression of breath), pratyahara (sub- jugation of the senses), dharanai (concentration), dhyana, the contemplation on Hari in the middle of the eyebrows and samadhi that is the state of equality. Mahamudra, Maha- bandha and Khevhari, ,Jalandhara, Uddiyana, and पा bandha, uttering without intermission Pranava (Om) for a long time, and hearing the exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a triad—all these separately I shall give a true description of. O four-faced one (Brahma), among (the duties of) yama moderate eating—and not others—forms the principal factor ; and non-injury is most im- portant in niyama. (The chief postures are) four (viz.,) Siddha, Padma, Simha and Bhadra. During the early stages of practice, the following obstacles take place, O four-faced one, (viz.,) laziness, idle talk, association with bad characters, acquisition of mantras, etc., playing with metals (alchemy) and woman, etc., and mirage. A wise man having found out these should abandon them by the force of his virtues. Then assuming Padma posture he should practise pranayama. He should erect a beautiful | monastery with a very small opening and with no crevices. It should be well pasted with cow-dung or with white cement. It should be carefully freed from bugs, mosquitoes and lice. It should be swept well every day witha broom. It should be perfumed with good odours; and fragrant resins should burn in it. Having taken his seat neither too high nor too low on a cloth, deerskin and kus’a grass spread, one over the other, the wise man should assume the Padma posture and keeping his body erect and his hands folded in respect, should salute his tutel- ary deity. Then closing the right nostril with his right thumb, he should gradually draw in the air through the left nostril. Having restrained it as long as possible, he should again expel it through the right nostril slowly and not very fast. Then filling the stomach through the right nostril, he should retain it as long as he can and then expel it through the left nostril. Drawing the air through that nostril by which he expels, he should continue this in uninterrupted succession. The time taken in making a round of the knee with the palm of the
YOGATATTVA-UPANISHAD 195
hand, neither very slowly nor very rapidly, and snapping the fingers once is called a matra. Drawing the air through the left nostril for about sixteen matras and having retained it (within) for about sixty-four matras, one should expel it again through the right nostril for about thirty-two matra&. Again fill the right nostril as before (and continue the rest). Practise cessation of breath four times daily (viz.,) at sunrise, noon, sunset and midnight, till eighty (times are reached). By a continual practice for about three months, the purification of the nadis fakes place. When the nadis have become purified, certain external signs appear on the body of the yogin. I shall proceed to describe them. (They are) lightness of the body, brilliancy of complexion, increase of the gastric fire, leanness of the body, and along with these, absence of restlessness in the body. The proficient ig yoga should abandon the food detrimental to the practice of yoga. He should give up salt, mustard, things sour, hot, pungent, or bitter, vegetables, asafoetida, etc., worship of fire, women, walking, bathing at sunrise, emaciation of the body by fasts, etc. During the early stages of practice, food of milk and ghee is ordained; also food consisting of wheat, green pulse and red rice are said to favour the progress. Then he will be able to retain his breath as long as he likes. By thus retaining the breath as long as he. likes, _kevala kumbhaka (cessation of breath without inspiration and expiration) is attained. When kevala kumbhaka is attained ` by one, and thus expiration and inspiration are dispensed with, there is nothing unattainable in the three worlds to him. In the commencement (of his practice), sweat is given out; he should wipe it off. KHven after that, owing to the retaining of the breath, the person practising it gets phlegm. Then by an increased practice of dharana, sweat arises. As a frog moves by leaps, so the yogin sitting in the Padma posture moves on the earth. With a (further) increased practice, he is able to rise from the ground. He, while seated in Padma postyre, levitates. There arises to him the power to perform ex- traordinary feats. He does (or should) not disclose to others his feats of great powers (in the path). Any pain small or
(
196 THIRTY MINOR UPANISHADS
great, does not affect the yogin. Then excretions and sleep are diminished ; tears, rheum in the eye, salivary flow, sweat and bad smell in the mouth do not arise in him. With a still further practice, he acquires great strength by which he attains Bhiachara siddhi,; which enables him to bring under his control all the creatures that tread this earth; tigers, sarabhas,’ ele- phants, wild bulls or lions die on being struck by the palm of the yogin. He becomes as beautiful as the god of love himself. All females being taken up with the beauty of his person will desire to have intercourse with him. If he so keeps connection, his virility will be lost ; so abandoning all copulation with women, he should continue his practice with great assiduity. By the preservation of the semen, a good odour pervades the body of the yogin. Then sitting in a secluded place, he should repeat Pranava (Om) with three pluta-matras (or prolonged intonation) for the destruction of his former sins. The mantra, Pranava (Om) destroys all obstacles and all sins. By practising thus he attains the 4arambha (beginning or first) state.
“Then follows the ghata (second state)—one which is ac- quired by constantly practising suppression of breath. When ॐ perfect union takes place between prana and apana, manas and buddhi, or jivatma& and Paramatma without opposition, it is called the ghata state. I shall describe its signs. He may now practise only for about one-fourth of the period prescribed for practice before. By day and evening, let him practise only for a yama (3 hours). Let him practise kevala kumbhaka once a day. Drawing away completely the. organs from the objects of sense during cessation of breath is called pratyahara. What- ever he sees with his eyes, let him consideras Atma. Whatever he hears with his ears let him consider as Atma. Whatever he he smells with his nose let him consider as Atma. Whatever he tastes with his tongue let him consider as Atma. Whatever the yogin touches with his skin let him consider as Atma. The yogin should thus unwearied gratify his organs of sense for a period of one yama every day with great effort. Then various wonderful powers areattained by the yogin, such as clairvoyance,
> An animal said to have eight legs and to be stronger than lion.
YOGATATTVA-UPANISHAD 197
clairaudience, ability to transport himself to great distances within a moment, great power of speech, ability to take any form, ability to become invisible, and the transmutation of iron into gold when the former is smeared over with his excre- tion. । °
“That yogin who is constantly practising yoga attains the power to levitate. Then should the wise yogin think that these powers are great obstacles to the attainment of yoga, and so he should never take delight in them. The king of yogins Should not exercise his powers before any person whatsoever. He should live in the world as a fool, an idiot, or a deaf man, in order to keep his powers concealed. His disciples would, without doubt, request him to show his powers for the’ gratification of their own desires. One whois actively engaged in one’s duties forgets to practise (yoga) ; so he should practise day and night yoga without forgetting the words of the guru. Thus passes the ghata state to one who is_ constantly engaged in yoga practice. To one nothing is gained by use- less company, since thereby he does not practise yoga. So one should with great effort practise yoga. Then by this constant practice is gained the parichaya state (the third state). Vayu (or breath) through arduous practice pierces along with agni the Kundalini through thought and enters the Sushumna | uninterrupted. When one’s chitta enters Sushumna along with prana, it reaches the high seat (of the head probably) along with prana.
“There are the five elements (viz.,) prthivi, pas, agni, vayu and akas. To the body of the five elements, there is the fivefold dharana. From the feet to the knees is said to be the region of prthivi, is four-sided in shape, is yellow in colour and has the varna (or letter) La. Carrying the breath with the letter La along the region of earth (viz., from the foot to the knees) and contemplating upon Brahma with four faces and four mouths and of a golden colour, one should perform dharana there for 9 period of two hours. He then attains mastery over the earth. Death does not trouble him, since he has obtained mas- tery over the earth element. The region of apas is said to
198 THIRTY MINOR UPANISHADS
extend from the knees to the anus. Apas is semi-lunar in shape and white in colour and has Va for its bija (seed) letter. Carrying up the breath, with the letter Va along the region of 8088, he should contemplate on the God Narayana having four arms and a crowned head, ar, being of the colour of pure crystal, as dressed in orange clothes and as decayless; and practising dharana there for a period of two hours, he is freed from all sins. Then there is no fear for him from water, and he does not meet his death in water. From the anus to the heart is said to be the region of agni. Agni is triangular in shape, of red colour, and has the letter Ra for its (bija) seed. Raising the breath made resplendent through the letter Ra along the region of fire, he should contemplate on Rudra, who has three eyes, who grants all wishes, who is of the colour of the midday sun, who is daubed all over with holy ashes and who is of a
pleased countenance. Practising dharana there for a period of
two hours, he is not burnt by fire even though his body enters the fire-pit. From the heart to the middle of the eyebrows) is said to be the region of vayu. Vayu is hexangular in shape, black in colour and shines with the letter Ya. /Carrying the breath along the region of vayu, he should contemplate on Isvara, the Omniscient, as possessing faces on all sides; and practising dharana& there for two hours, he enters vayu and then akas. The yogin does not meet his death through the fear of vayu. From the centre of the eyebrows to the top of the head is said to be the region of akas’, is circular in shape, smoky in colour and shining with the letter Ha. Raising the breath along the region of akas, he should contemplate on Sadasiva in the following man- ner, as producing happiness, as of the shape of bindu, as the great deva, as having the shape of akas,, as shining like pure crystal, as wearing the rising crescent of moon on his head, as having five faces, ten heads and three eyes, as being of a pleased countenance, as armed with all weapons, as adorned with all ornaments, as having Uma (the goddess) in one-half of his body, as ready to grant favours, and as the cause of all the causes. By practising dharana in the region of akas, he obtains
\
YOGATATTVA-UPANISHAD 199
certainly the power of levitating inthe akas (ether). Wherever he stays, he enjoys supreme bliss. The proficient in yoga should practise these five dharanis. Then his body becomes strong and he does not know death. That great-minded man does not die even during the deluge of Brahma.
“Then he should practise dharang for a period of six gha- tikas (2 hours, 24 minutes). Restraining the breath in (the region of) akas' and contemplating on the deity who grants his wishes—this is said to be saguna’ dhyana capable of giving (the siddhis) anima, etc. One who is engaged in nirguna’ dhyana attains the stage of samadhi. Within twelve days at least, he attains the stage of samadhi. Restraining his breath, the wise one becomes an emancipated person. Samadhi is that state in which the jivatma (lower self) and the Paramatma (higher self),are differenceless (or of equal state). If he desires to lay aside his body, he can do so. He will become absorbed in Parabrahman and does not require utkranti (going out or up). But if he does not so desire, and if his body is dear to him, he lives in all the worlds possessing the siddhis of anima, etc. Sometimes he becomes a deva and lives honoured in svarga; or he becomes a man or an _ yaksha through his will. He can also take the form of a lion, tiger, elephant, or horse through his own will, The yogin becoming the great Lord can live as long as he likes. There is difference only in the modes of procedure but the result is the same.
“Place the left heel pressed on the anus, stretch the right leg and hold it firmly with both hands. Place the head on the breast and inhale the air slowly, Restrain the breath as long as you can and then slowly breathe out. After practising it with the left foot, practise it with the right. Place the foot that was stretched before on the thigh. This 18 mahaébandha and should be practised on both sides. The yogin sitting in mahabandha and having inhaled the air.with intent mind, should stop the course of vayu (inside) by means of the throat-mudra, and occupying the two gides (of the throat) with speed. This 18 called mahavedha and is frequently practised by the siddhas. With the tongue thrust
1, Lit., “‘ with gunas” and “ without gunas”.
200 THIRTY MINOR UPANISHADS
into the interior cavity of the head (or throat) and with the eyes intent on the spot between the eyebrows, this is called khe- charimndra. Contracting the muscles of the neck and placing the head with a firm will on the breast, this is called the jalandhara (bandha) and is a lion to the elephant of death. That bandha by which prana flies through Sushumnai is called uddiyanabandha by the yogins. Pressing the heel firmly against the anus, contracting the anus and drawing up the apana, this is said to be yonibandha. Through milabandha, prana and apana as well as nada and bindu are united and gives success in yoga: there is no doubt about this. ‘To one practising in a reversed manner (or on both sides) which destroys all diseases, the gastric fire is increased. Therefore a practitioner should collect a large quantity of provisions, (for) if he takes a small quantity of food, the fire (within) will consume his body in a moment. )
“ On the first day, he should stand on his head with the feet raised up fora moment. He should increase this period gradual- ly every day. Wrinkles and greyness of hair will disappear within three months. He who practises only for a period of a yama (twenty-four minutes) every day conquers time. He who practises vajroli becomes a yogin and the repository of all siddhis. If the yoga siddhis are ever to be attained, he only has them within his reach. He knows the past and the future and certainly moves in the air’ He who drinks of the nectar thus is rendered immortal day by day. He should daily practise vajroli. Then it is called amaroli. Then he obtains the rajayoga and cer- tainly he does not meet with obstacles. When a yogin fulfils his action by rajayoga, then he certainly obtains discrimination and indifference to objects. Vishnu, the great yogin, the grand one of great austerities and the most excellent Purusha is seen as a lamp in the path of truth.
“That breast from which one suckled before (in his previous birth) he now presses (in love) and obtains pleasure. He enjoys the same genital organ from which he was born before.: She who was once his mother will now be wife and she who 18 now wife is (or will be) verily mother, He who is now father will be
YOGATATTVA-UPANISHAD 201
again son, and he who is now son will be again father. Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel_of a well and enjoying the worlds. There are the three worlds, three vedas, three sandhyas, (morning, noon and evening), three svaras (sounds), * three agnis, and gunas, and all these are placed in the three
letters (Om). He who understands thf&t which is indestructible and is the meaning of the three (Om)—by him are all these worlds strung. Thisis the Truth, the supreme seat. As the smell in the flower, as the ghee in the milk, as the oil in the gingelly seed and as the gold in the quartz, so is the lotus situated in the heart. Its face is downwards and its stem upwards. Its bindu is downwards and in its centre is situated manas. By the letter A, the lotus becomes expanded ; by the letter U, it becomes split (or opened), by the letter M, it obtains nada; and the ardhamatra (half-metre) is silence. The person engaged in yoga obtains the the supreme seat, which is like a pure crystal, which is without parts and which destroys all sins. As a tortoise draws its hands and head within itself, so drawing in air thus and ex- pelling it through the nine holes of the body, he breathes upwards and forwards. Like a lamp in an air-tight jar which is motionless, so that which is seen motionless through the process of yoga in the heart and which is free from turmoil, after having been drawn from the nine holes, is said to be Atma alone.”
fe
DHYANABINDU-UPANISHAD? OF SAMAVEDA
Even if sin should accumulate to a mountain extending over many yojanas (distance), it is destroyed by dhyanayoga. At no time has been found a destroyer of sins like this. Bijak- shara (seed-letter) is the supreme bindu. Nada (spiritual sound) is above it. When that nada ceases along with letter, than the nada-less is supreme state. That yogin who considers as the highest that which is above nada, which is anahata,? has all his doubts destroyed. If the point of a hair be divided into one-hundred thousand parts, this (nada) is one-half of that still further divided ; and when (even) this is absorbed, the yogin attains to the stainless Brahman. One who is of a firm mind and without the delusion (of sensual pleasures) and ever resting in Brahman, should see like the string (in a rosary of beads) all creatures (as existing) in Atma like odour in flowers, ghee in milk, oil in gingelly seeds and gold in quartz. Again just as the oil depends for its manifestation upon gingelly seeds and odour upon flowers, so does the Purusha depend for its existence upon the body, both external and internal. The tree is with parts and its shadow is without parts but with and without parts, Atma exists every where.
The one akshara (letter Om) should be contemplated upon as Brahman by all who aspire for emancipation. Prthivi, agni, rgveda, bhuh and Brahma—all these (are absorbed) when Akara
> The Upanishad of the seed of meditation. 2 Of the heart.
DHYANABINDU-UPANISHAD 203
(A), the first amsa (part) of pranava (Om) becomes absorbed. Antariksha, yajurveda, vayu, bhuvah and Vishnu, the Jana- rdana—all these (are absorbed) when Ukara (U), the second amsa of pranava becomes absorbed. Dyur, sun, simaveda, suvah and Mahes'vara—all these (are absorbed) when Makara (M), the third amsa of pranava becomes absorbed. Akdra is of (pita) yellow colour and is said to be of rajoguna; UKara is of white colour and of sattvaguna; Makara is of dark colour and of tamoguna. He who does not know Omkara as having eight angas (parts), four padas (feet), three sthanas (seats) and five devatas (presiding deities) is nota Brahmana. Pranava is the bow. Atma is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like the arrow, becomes one with It. When that Highest is cognised, all karmas return (from him, viz., do not affect him). The Vedas have Omkara as their cause. The swaras (sounds) have Omkara as their cause. The three worlds with (all) the locomotive and the fixed (ones in them) have Omkara as their cause. The short (accent of Om) burns all sins, the long one is decayless and the bestower of pros- perity. United with ardhamatra (half-metre of Om), the pranava becomes the bestower of salvation. That man is the knower of the Vedas who knows that the end (viz., ardhamatra) of pranava should be worshipped (or recited) as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell. One should contemplate upon Omkara as [8४878 resem- bling an unshaken light, as of the size of a thumb and as motion- less in the middle of the pericarp of the lotus of the heart. Taking in vayu through the left nostril and filling the stomach with it, one should contemplate upon Omkdara as being in the middle of the body and as surrounded by circling flames. Brahma is said to be inspiration; Vishnu is said to be cessa- tion (of breath), and Rudra is said to be expiration. These are the devatas of pranayama. Having made Atma as the (lower) arani (sacrificial wood) and pranava as the upper arani, one should see the God in secret through the practice of churn- ing ‘which is dhyana. One should practise restraint of breath as much as it lies in his power along with (the uttering of)
204 THIRTY MINOR UPANISHADS
Omkara sound, until it ceases completely. Those who look upon Om as of the form of Hamsa staying in all, shining like crores of suns, being alone, staying in gamagama (ever going and com- ing) and being devoid of motion—at last such persons are freed from sin. That manas which is the author of the actions (vez.), creation, preservation and destruction of the three worlds, is (then) absorbed (in the supreme One). That is the highest state of Vishnu.
The lotus of the heart has eight petals and thirty-two fila- ments. The sun is in its midst: the moon is in the middle of the sun. Agni is in the middle of the moon: the prabha (spiritual light) is in the middle of agni. Pitha (seat or centre) is in the midst of prabha, being set in diverse gems. One should meditate upon the stainless Lord Vasudeva as being (seated) upon the centre of Pitha, as having Srivatsa* (black mark) and Kaustubha (garland of gems) on his chest and as adorned with gems and pearls resembling pure crystal in lustre and as resembling crores of moons in brightness. He should meditate upon Maha-Vishnu as above or in the following manner. (That is) he should meditate with inspiration (of breath) upon Maha- Vishnu as resembling the atasi flower and as staying in the seat of navel with four hands; then with restraint of breath, he should meditate in the heart upon Brahma, the Grandfather as being on the lotus with the gaura (pale-red) colour of gems and having four faces: then through expiration, he should meditate upon the three-eyed Siva between the two eyebrows shining like the pure crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its flower (or face) below and the stalk above or like the flower of a plantain tree, being of the form of all Vedas, containing one hundred petals and one hundred leaves and having the pericarp full-expanded. There he should meditate upon the sun, the moon and the agni, one above another. Passing above through the lotus which has the brightness of the sun, moon and agni, and taking its Hrim bija (letter), one leads his Atma firmly. He is the knower of Vedas
1The black mark on the breast standing for milaprakyti and the garland for the five elements.
DHYANABINDU-UPANISHAD 205
who knows the three seats, the three matras, the three Brahmas, the three aksharas (letters) and the three matras associated with ` the ardhamatra. He who knows that which is above bindu, nada and kala as uninterrupted as the flow of oil and (resound- ing) as long as the sound of a bell—that man js a knower of the Vedas. Just as a man would draw up (with his mouth) the water through the (pores of the) lotus-stalk, so the yogin treading the path of yoga should draw up the breath. Having made the lotus-sheath of the form of ardhamatra, one should draw up the breath through the stalk (of the nadis Sushumna, Ida and Pingala) and absorb it in the middle of the eyebrows. He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman.
Postures, restraint of breath, subjugation of the senses dharana, dhyana and samadhi are the six parts of yoga. There are as many postures as there are living creatures ; and Mahes- vara (the great Lord) knows their distinguishing features. Siddha, bhadra, simha and padma are the four (chief) postures. Maladhara is the first chakra. Svadhishthana is the second. Between these two is said to be the seat of yoni (perineum), having the form of Kama (God of love). In the Adhara of the anus, there is the lotus of four petals. In its midst is said to be the yoni called Kama and worshipped by the siddhas. In the midst of the yoni is the Linga facing the west and split at its head like the gem.’ He who knows this, is a knower of the Vedas. A four-sided figure is situated above agni and below the genital organ, of the form of molten gold and shining like streaks of lightning. Prana is with its sva (own) sound, having Svadhishthana as its adhishthina (seat), (or since sva or prana arises from it). The chakra Svadhishthana is spoken of as the genital organ itself. The chakra in the sphere of the navel is called Maniptraka, since the body is pierced through by vayu like manis (gems) by string. The jiva (ego) urged to actions by its past virtuous and sinful karmas
whirls about in this great chakra of twelve * spokes, so long as it 1 In other places, it is ten.
206 THIRTY MINOR UPANISHADS
does not grasp the truth. Above the genital organ and below the navel is kanda of the shape of a bird’segg. There arise (from it) nadis seventy-two thousand in number. Of these seventy-two are generally known. Of these, the chief ones are ten and carry the pranas. Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pusha, Yasasvini, Alambusa, Kuhih and Sankhini are saidto betheten. This chukra of the nadis should ever be known by the yogins. The three nadis Ida, 2172218 and Sushumna are said to carry prana always and have as their devatas, moon, sun and agni. Ida is on the left side and Pingala on the right side; while the Sushumna is in the middle. These three are known to be the paths of prana. Prana, Apana, Samana, Udana, and. Vyana; Naga, ह पा, Krkara, Devadatta and Dhanafjaya; of these, the first five are called pranas, etc., and last five Naga, etc. are called vayus (or sub-pranas). All these are situated (or run along) the one thousand nadis, (being) in the form of (or producing) life. Jiva which is under the influence of prana and apana goes up and down. Jiva on account of its ever moving by the left and right paths is not visible. Just asa ball struck down (on the earth) with the bat of the hand springs up, 80 jiva ever tossed by prana and apana 18 never at rest. Heis knower of yoga who knows that prana always draws itself from apana and apana draws itself from prana, like a bird (drawing itself from and yet not freeing itself) from the string (to which it is tied).
The jiva comes out with the letter Ha and gets in again with the letter Sa. Thus jiva always utters the mantra ‘ Ham- sa,’ ‘Hamsa’. The jiva always utters the mantra twenty- one thousand and six hundred times in one day and night. This is called Ajapa Gayatri and is ever the bestower of nirvana to the yogins. Through its very thought, man is freed from sins. Neither in the past nor in the future is there a science equal to this, a japa equal to this or a meritorious action equal to this. Para- mes'vari (viz., kundalini sakti) sleeps shutting with her mouth that door which leads to the decayless Brahma-hole. Being aroused by the contact of agni with manas and prana, she takes the form of a needle and pierces up through Sushumna. The
DHYANABINDU-UPANISHAD 207
yogin should open with great effort this door which is shut. Then he will pierce the door to salvation by means of kundalini. Folding firmly the fingers of the hands, assuming firmly the Padma posture, placing the chin firmly on the breast and fixing the mind in dhyana, one should frequently raisg up the apna, fill up with air and then leave the priana. Then the wise man gets matchless wisdom through (this) sakti. That yogin who assum- ing Padma posture worships (7.e., controls) vaya at the door of the nadis and then performs restraint of breath is released without doubt. Rubbing off the limbs the sweat arising from fatigue, abandoning all acid, bitter and saltish (food), taking delight in the drinking of milk and rasa, practising celibacy, being moderate in eating and ever bent on yoga, the yogin becomes a siddha in little more than a year. No inquiry need be made concerning the result. Kundalini sakti, when it is up in the throat, makes the yogi get siddhi. The union of prana and apaina has the extinction of urine and feces.
One becomes young even when old through performing milabandha always. Pressing the yoni by means of the heels and contracting the anus and drawing up the apina—this 18 called milabandha, Uddiyana bandha is so called because it is (like) a great bird that flies up always without rest. One should bring the western part of the stomach above the navel. This Uddiyana bandha is a lion to the elephant of death, since it binds the water (or nectar) of the akas’ which arises in the head and flows down. The Jalandhara bandha is the destroyer of all the pains of the throat. When this Jalandhara bandha which is destroyer of the pains of the throat is performed, then nectar does not fall on agni nor does the vayu move. When the tongue enters backwards into the hole of the skull, then there is the mudra of vision latent in the eyebrow called khechari, He who knows the mudra, khechari has not disease, death, sleep, hunger, thirst, or swoon. He who practises this mudra is not affected by illness or karma ; nor is he bound by the limitations of time. Since chitta moves in the kha (akas’) and since the tongue has entered (in the mudra) kha (viz., the hole in the mouth), therefore the mudra is called khechari and worshipped by
208 THIRTY MINOR UPANISHADS
the siddhas. He whose hole (or passage) above the uvula is closed (with the tongue backwards) by means of khecharimudra never loses his virility, even when embraced by a lovely woman. Where is the<fear of death, so long as the bindu (virility) stays in the body. Bindu does not go out of the body, so long as the khecharimudra is practised. (रछा) when bindu comes down to the sphere ot the perineum, it goes up, being prevented and forced up by violent effort through yonimudra. This bindu is twofold, white and red. The white one is called gukla and the red one is said to contain much rajas. The rajas which stays in yoni is like the colour of a coral. The bindu stays in the seat of the genital organs. The union of these two is very rare. Bindu 18 siva and rajas 18 sakti. Bindu is the moon and rajas isthe sun. Through the union of these two is attained the highest body ; when rajas is roused up by agitating the gsakti through vayu which unites with the sun, thence is produced the divine form. Sukla being united with the moon
and rajas with the sun, he is a knower of yoga who knows the.
proper mixture of these two. The cleansing of the accumulated refuse, the unification of the sun and the moon and the com- plete drying of the rasas (essences), this is called mahamudra. Placing the chin on the breast, pressing the anus by means of the left heel, and seizing (the toe of) the extended right leg by the two hands, one should fill his belly (with air) and should slowly exhale. This is called mahamudra, the destroyer of the sins of men.
Now I shall give a description of Atma. In the seat of the heart is a lotus of eight petals. In its centre is jivatma of the form of jyotis and atomic in size, moving in a circular line. In it is located everything. It knows everything. It does everything. It does all these actions attributing everything to its own power, (thinking) I do, I enjoy, 1 am happy, I am miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am stout, etc. When it rests on the eastern petal which is of sveta (white) colour, then it has a mind (or is inclined) to dharma with bhakti (devotion). When it rests on the south- eastern petal, which is of rakta (blood colour), then it is inclined
ce
DHYANABINDU-UPANISHAD 209
to sleep and laziness. When it rests on the southern petal, which is of krshna (black) colour, then it is inclined to hate and anger. When it rests on the south-western petal which is of nila (blue) colour, then it gets desire for siuful or harmful actions. When it rests on the western petal which is of crystal colour, then it is inclined to flirt and amuse. When it rests on the north-western petal which is of ruby célour, then it has a mind to walk, rove and have vairagya (or be indifferent). When it rests on the northern petal which is pita (yellow) colour, then #t is inclined to be happy and to be loving. When it rests on the north-eastern petal which is of vaidirya (lapis lazuli) colour, then it is inclined to amassing money, charity and passion. When it stays in the interspace between any two petals, then it gets the wrath arising from diseases gener- ated through (the disturbance of the equilibrium of) vayu, bile and phlegm (in the body). When it stays in the middle, then it knows everything, sings, dances, speaks and is blissful. When the eye is pained (after a day’s work), then in order to remove (its) pain, it makes first a circular line and sinks in the middle. The first line is of the colour of bandhika flower (Bassia). Then is the state of sleep. In the middle of the state of sleep is the state of dream. In the middle of the state of dream, it experiences the ideas of perception, Vedas, inference, possibility, (sacred) words, etc. Then there arises much fatigue. In order to remove this fatigue, it cir- cles the second line and sinks in the middle. The second is of the colour of (the insect) Indragopa (of red or white colour). Then comes the state of dreamless sleep.
During the dreamless sleep, it has only the thought con- nected with Parames’vara (the highest Lord) alone. This state is of the nature of eternal wisdom. Afterwards it attains the nature of the highest Lord (Parames’vara). Then it makes a round of the third circle and sinks in the middle. The third circle is of the colour of padmaraga (ruby). Then comes the state of turya (the fourth). In turya, there is only the connection of Para- matma. It attains the nature of eternal wisdom. Then one should gradually attain the quiescence of buddhi with
27
210 THIRTY MINOR UPANISHADS
self-control. Placing the manas in Atma, one should think of nothing else. Then causing the union of prana and ap&na, he concentrates his aim upon the whole universe being of the nature of Atma. Then comes the state of turyatita (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pairs (of happiness and pains, etc.). He stays “ here as long as he should‘wear his body. Then he attains the nature of Paramatma and attains emancipation through this means. This alone is the means of knowing Atma.
When vayu (breath) which enters the great hole associat< ed with a hall where four roads meet gets into the half of the well-placed triangle,’ then is Achyuta (the indestructible) seen. Above the aforesaid triangle, one should meditate on the five bija (seed) letters of (the elements) prthivi, etc., as also on the five pranas, the colour of the bijas and their position. The letter य * is the bija of prana and resembles the blue cloud. The letter र् is the bija of agni, 18 of apana and resembles the sun. The letter ङ is the bija of prthivi, is of vyana and resem- bles bandhika flower. The letter q is the bija of jiva (or vayu), is of udana and is of the colour of the conch. The letter g is the bija of akas, is of samana, and is of the colour of crystal. Prana stays in the heart, navel, nose, ear, foot, finger, and other places, travels through the seventy-two thousand 22418, stays in the twenty-eight crores of hair-pores and is yet the same everywhere. It is that which is called jiva. One should perform the three, expiration, etc., with a firm will and great control: and drawing in everything (with the breath) in slow degrees, he should bind prana and apana in the cave of the lotus of the heart and utter pranava, having contracted his throat and the genital organ. From the Muladhara (to the head) is the Sushumna resembling the shining thread of the lotus. The nada is located in the Vinadanda (spinal column); that sound from its middle resembles (that of) the conch, etc. When it goes to the hole of the akas, it resembles that of the peacock. In the middle of the cave of the
c
> Probably it refers to the triangle of the initiates. > There seems to be some mistake in the original.
DHYANABINDU-UPANISHAD 211
skull between the four doors shines Atm, like the sun in the sky. Between the two bows in the Brahma-hole, one should see Purusha with gakti as his own Atma. Then his manas is absorbed there. That man attains kaivalya who understands the gems, moonlight, nada, bindu, and the seat of Mahes’vara * (the great Lord). Thus is the Upanishad. ¢
\
HAMSA’-UPANISHAD OF SUKLA-YAJURVEDA
Gautama addressed Sanatkumara thus: “O Lord, thou art the knower of all dharmas and art well versed in all Sastras, pray tell me the means by which I may obtain a knowledge of Brahma- vidy&. Sanatkumara replied thus:
“Hear, O Gautama, that Tattva as expounded by Parvati after inquiring into all dharmas and ascertaining Siva’s opinion. This treatise on the nature of Hamsa which gives the fruit of bliss and salvation and which is like a treasure to the yogin, is (a) very mystic (science) and should not be revealed (to the public).
“ Now we shall explain the true nature of Hamsa and Para- mahamsa for the benefit of a brahmacharin (a seeker after Brahman or celibate), who has his desires under control, is devoted to his guru and always contemplates (as) Hamsa, and realises thus: It (Hamsa) is permeating all bodies like fire (or heat) in all kinds of wood or oil in all kinds of gingelly seeds. Having known (It) thus, one does not meet with death.
“ Having contracted the anus (with the heels pressed against it), having raised the vayu (breath) from (Mila)? Adhara
1This word ^ Hamsa” is very mysterious and has manifold meanings ac- cording to different standpoints. It is composed of Ham (or Aham) and Sa (ha), which mean “I” (am) “that”. In its highest sense, it is Kalahamsa (or Para- brahman). It 18 also Brahma when he has Hamsa (or swan) as the vehicle or Hamsa-vahana. When Hamsa which is the manifestation of Prana is applied to the human breath, we are said to exhale with Ha and to inhale with Sa. It is also called Ajapa-Gayatri. 1
> The different chakras of those that are above the anus, in the genitals, navel, heart, and throat, between the eyebrows and in the head. :
HAMSA-UPANISHAD 213
(chakra), having made circuit thrice round Svadhishthana, having gone to Manipiraka, having crossed Anahata, having controlled Prana in Visuddhi and then having reached Ajfia, one contemplates in Brahmarandhra (in the head), and having meditated there always‘I am of three matras,’ cognises (his Self) and becomes formless. The Sisna ` (penis) has two sides (left and right from head to foot). ‘This is that Paramahamsa (Supreme Hamsa or Higher Self) having the resplendence of crores of suns and by whom all this world is pervaded. * “Tt (this Hamsa which has buddhi as vehicle) * has eight- fold vrtti. (When it is) in the eastern + petal, there is the inclination (in a person) to virtuous actions ; in the south-eastern petal, there arise sleep, laziness, etc. ; in the southern, there is the inclination to cruelty ; in the south-western, there is the inclina- tion to sing; in the western, there is the inclination to sensual sport; in the north-western, there arise the desire of walking, and others; in the northern, there arises the desire of lust ; in the north-eastern, there arises the desire of amassing money ; in the middle (or the interspaces between the petals), there is the in- difference to material pleasures. In the filament (of the lotus), there arises the waking state; in the pericarp, there arises the svapna (dreaming state); in the bija (seed of pericarp), there arises the sushupti (dreamless sleeping state) ; when leav- ing the lotus, there is the turya (fourth state). When Hamsa is absorbed in Nada (spiritual sound), the state beyond the fourth is reached. Nada (which is at the end of sound and beyond speech and mind) is like a pure crystal extending from (Mula) Adhara to Brahmarandhra. It is that which is spoken of as Brahma and Paramatma. =
“(Here the performance of Ajap& Gayatri is given).
^^ Now Hamsa is the rshi; the metre is Avyakta Gayatri ; Paramahamsa is the devata (or presiding deity) ‘Ham’ is the bija ; ‘Sa’ is the sakti; So’ham is the kilaka.* Thus there are
1 This is omitted in the Calcutta edition and seemingly makes no sense here.
> This is how a commentator explains.
३ This refers to the different petals in the heart. Vide the same in Narada- Parivrajaka and Dhyanabindu Upanishads.
* Kilaka means wedge. In the Ajapa mantra ‘ Hamsa-so’ham ’, So’ham is the wedge to which the whole mantra is fastened.
214 THIRTY MINOR UPANISHADS
six. There are 21,600 Hamsas (or breaths) ` in a day and night. (Salutation® to) Surya, Soma, Nirafijana (the stainless) and Nirabhasa (the universeless). Ajap&mantra. (May) the bodiless and subtle one guide’ (or illuminate my understanding). Vaushat to Agni-Soma. ‘Then Anganyasas and Karany4sas occur (or should be performed after the mantras as they are performed before the mantras) in the heart afd other (seats). Having done so, one should contemplate upon Hamsa as the Atma in his heart. Agni and Soma are its wings (right and left sides) ; Omkara is its head ; Ukara and bindu are the three eyes* and face respectively ; Rudra and Rudrani (or Rudra’s wife) are the feet kanthata (or the realisation of the oneness of jivatma or Hamsa, the lower self with Paramatma or Paramahamsa, the Higher Self) is done in two ways, (samprajfidta ° and asamprajfiata).
“ After that, Unmani‘ is the end of the Ajapa (mantra). Having thus reflected upon manas by means of this (Hamsa), one hears Nada after the uttering of this japa (mantra) a crore of times. It (Nada) is (begun to be heard as) of ten kinds. The first is chini (like the sound of that word) ; the second is chini-chini; the third is the sound of bell; the fourth is that of conch; the fifth is that of tantri (lute); the sixth is that sound of tala (cymbals) ; the seventh is that of flute; the eighth is that of bheri (drum) ; the ninth is that of mrdanga (double drum) ; and the tenth is that of clouds (viz., thunder). He may experience the tenth without the first nine sounds (through the initiation of
1 One commentator gives the table for 21,600 thus: 60 breaths make one Prana ;6 Pranas, one nadi; and 60 nadis, one day and night.
2 The words are: Siryaya, Somaya, Nirafijanaya, Nirabhasaya. It is with the pronunciation of these words that the different places in the body are touched, २४६०) Anganyasas and Karanyasas are performed. The first word is pointed to the heart with the thumb; the second, tothe head, and the third, to the hair of the head. With the last, a kavacha (armour) is made by circling the fingers round the head and then circling one hand over another- This process is carried on again after the pronunciation of Ajapa mantra which follows. Here Soma (moon) is that which 18 united with Uma or the emblem of the union of the lower and higher Selves. Surya or Sun is the causer of the state of one-ness.
3 As it stands, it means “the bodiless, the subtle and the guide. The original is Atanu Sukshmam Prachodayat.
*The three eyes are the two eyes commonly now in use with the Divine eye.
5 Contemplation with an object as seed and the seedless one.
6 A state above manas or when manas is transcended.
HAMSA-UPANISHAD 215
a guru). In the first stage, his body becomes chini-chini ; in the second, there is the (bhafijana) breaking (or affecting) in the body ; in the third, there is the (bhedana) piercing ; in the fourth, the head shakes; in the fifth, the palate produces saliva; in the sixth, nectar is attained; in the seventh, the knowledge of the
* hidden (things in the world) arises; in the eighth, Paravak is heard; in the ninth, the body becorhes invisible and the pure divine eye is developed; in the tenth, he attains Parabrahman in the presence of (or with) Atma which is Brahman. After that, when manas is destroyed, when it which is the source of sankalpa and vikalpa disappears, owing to the destruction of these two, and when virtues and sins are burnt away, then he shines as Sadasiva of the nature of Sakti pervading everywhere, being effulgence in its very essence, the immaculate, the eternal, the stainless and the most quiescent Om. Thus is the teaching of the Vedas; and thus is the Upanishad.”
९
AMRTANADA-UPANISHAD ° OF KRSHNA-YAJURVEDA
Tue wise, having studied the Sastras and reflected on thom again and again and having come to know Brahman, should abandon them alllike a firebrand. Having ascended the car of Om with Vishnu (the Higher Self) as the charioteer, one wish- ing to go tothe seat of Brahmaloka intent on the worship of Rudra, should go in the chariot solong as he can go. Then abandoning the car, he reaches the place of the Lord of the car. Having given up matra, linga,’ and pada,* he attains the subtle pada (seat or word) without vowels or consonants by means of the letter M without the svara (accent). That is called pratyahara when one merely thinks of the five objects of sense, such as sound, etc., as also the very unsteady mind as the reins of Atma. Pratyahara (subjugation of the senses), dhyana (contemplation), pranayama (control of breath), dharana (concentration), tarka * and samadhi are said to be the six parts of yoga. Just as the impurities of mountain-minerals are burnt by the blower, so the stains committed by the organs are burned by checking prana. Through prandyadmas should be burnt the stains ; through dharani, the sins ; through pratyahara,
1 The Upanishad treating of Nada (spiritual sound) which is Amrta (nectar). Here Pranas are spoken of, as they produce Nada within and without. 21It is said to be the subtle, gross and other microcosmic bodies. It also
means sign. 3 Tt is said to be the macrocosmic bodies of Virat, etc. It means a word or
letter. 4In this classification, tarka is introduced newly. It means; the examina- tion of the mind being attracted to objects and knowing that siddhis are impedi- ments to progress.
AMRTANADA-UPANISHAD 217
the (bad) associations; and through dhyana, the godless qualities. Having destroyed the sins, one should think of Ruchira (the shining). Ruchira (cessation), expiration and inspiration—these three are pranayama of (rechaka, piraka and kumbhaka) expiration, inspiration and cessatioa of breath, That is called (one) pranayima when one repeats with a prolonged (or elongated) breath three times the Gayatri with its vyahrtis and Pranava (before it) along with the siras* (the head) joining after it. Raising up the vayu from the akas (region, viz., the heart) and making the body void (of vayu) © and empty and uniting (the soul) to the state of void, is called rechaka (expiration). 11४४ is called ptraka (inspiration) when one takes in vayu, asa man would take water into his mouth through the lotus-stalk. That is called kumbhaka (cessation of breath) when there is no expiration or inspiration and the body is motionless, remaining still in one state. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. ‘This is the characteristic of one that has attained much quiescence. ‘That is called dharana when the wise man regards the mind as sankalpa and merging sankalpa into Atma, contemplates upon his Atma (alone). That is called tarka when one makes inference which does not conflict with the Vedas. That is called samadhi in which one, on attaining it, thinks (all) equal.
Seating himself on the ground on a seat of kus’a grass which is pleasant and devoid of all evils, having protected himself mentally (from all evil influences), uttering ratha-mandala,? assuming either padma, svastika, or bhadra posture or any other which can be practised easily, facing the north and closing the nostril with the thumb, one should inspire through the other nostril and retain breath inside and preserve the Agni (fire). Then he should think of the sound (Om) alone. Om, the one letter is Brahman ; Om should not be breathed out. Through this divine mantra (Om), it should be done many times to rid himself of
The vyahrtis are Bhih, Bhuvah, etc., and the head is Om, Apo, ete.
2 Lit., car-circle which isa mystical chakra or diagram for invoking the devata ; but some commentators make ratha mean Om; and mandala, the circle of Siva.
28
218 THIRTY MINOR UPANISHADS
impurity. Thenas said before, the mantra~knowing wise should regularly meditate, beginning with the navel upwards in the gross, the primary (or less) gross and subtle (states). The greatly wise should yive up all (sight) seeing across, up or down, and
should practise .yoga always being motionless and without,
tremor. The union as stated (done) by remaining without tre- mor in the hollow stalk (viz., Sushumna) alone is 01818118. The yoga with the ordained duration of twelve matras is called (41181818). That which never decays 18 Akshara (Om) which is without ghosha (third, fourth, and fifth letters from K), con- sonant, vowel, palatal, guttural, nasal, letter R and sibilants. Prana travels through (or goes by) that path through which this Akshara (Om) goes. Therefore it should be practised daily, in order to pass along that (course). It is through the opening (or hole) of the heart, through the opening of vayu (probably navel), through the opening of the head and through the open- ing of moksha. They call it bila (cave), sushira (hole), or mandala (wheel).’
(Then about the obstacles of yoga). A yogin should always avoid fear, anger, laziness, too much sleep or waking and too much food or fasting. If the above rule be well and strictly practised each day, spiritual wisdom will arise of itself in three months without doubt. In four months, he sees the devas; in five months, he knows (or becomes) Brahmanishtha; and truly in six months he attains Kaivalya at will. There is no doubt.
That which is of the earth is of five matras (or it takes five matris to pronounce Parthiva-Pranava). That which is of water 1810 four matras ; of agni, three matras ; of vayu, two; and of akas, one. But he should think of that which is with no matras. Having united Atma with manas, one should contem- plate upon Atm& by means of atma. Prana is thirty ? digits long. Such is the position (or range) of pranas. That is called Prana which is the seat of the external pranas. The breaths by
1 There are four openings in the body ; three from which the astral, the ‘ower mental and the higher mental bodies escape: the last being of turya.
> As measured by the width of the middle finger: Yajfiavalkya says, Prana is 12 digits beyond the body.
+ oe Ae
प
AMRTANADA-UPANISHAD 219
1
day and night are numbered as 1,13,180.' (Of the pranas) the first (viz.,) Prana is pervading the heart; Apana, the anus ; Samana, the navel; Udana, the throat; and Vyana, all parts of the body. Then come the colours of the five pranas in order. Prana is said to be of the colour of a blood-red gem (or coral) ; Apana which is in the middle is of the colour of Indra- gopa (an insect of white or red colour); Samana is between the colour of pure milk and crystal (or oily and shining), between both (Prana and Apana): Udana is apandara (pale white) ; and *‘Vyana resembles the colour of archis (or ray of light). That man is never reborn wherever he may die, whose breath goes out of the head after piercing through this mandala (of the pineal gland). That man is never reborn.
* One commentator makes it thus: Taking 21,600 for each of the five Pran we get 1,08,000: for the five sub-pranas; 5x 1036 is 5,180. Hence the total धरा 1१18180. Another commentator makes it 21,600 alone.
y VARAHA'-UPANISHAD 4 KRSHNA-YAJURVEDA Cuaprer I
Tue great sage Rbhu performed penance for twelve deva (divine) years. Atthe end of the time, the Lord appeared before him in the form ofa boar. He said: “ Rise, rise and choose your boon.” The sage got up and having prostrated himself before him said: ^^ 0 Lord, I will not, in my dream, wish of thee those things that are desired by the worldy. All the Vedas, Sastras, Itihasas ?and all the hosts of other sciences, as well as Brahma and all the other Devas, speak of emancipation as resulting from a knowledge of thy nature. So impart to me that science of Brahman which treats of thy nature.”
Then the boar-shaped Bhagavan (Lord) said: “ Some dispu- tants hold that there are twenty-four tattvas (principles) and some thirty-six, whilst others maintain that there are ninety-six. I shall relate them in their order. Listen with an attentive mind. The organs of sense are five, viz.: ear, skin, eye and others. The organs of actionare five, viz. : mouth, hand, leg and others. Pranas (vital airs) are five ;* sound and others (viz., rudimentary princi- ples) are five.* Manas, buddhi, chitta and ahankara are four ;’ thus
1 This means boar and refers to the'incarnation of Vishnu as a boar.
2 Books such as Mahabharata and Raméyana.
3 Prana, Apana, Udana, Vyana and Samana, having their respective places and functions in the body. ‘
* Sound, touch, form, taste and odour.
5 Producing respectively uncertainty, certain knowledge, fluctuation of thought, and egoism and having certain centres in the body.
VARAHA-UPANISHAD 221
those that know Brahman know these to be the twenty-four tattvas. Besides these, the wise hold the quintuplicated elements to be five, ४६. : earth, water, fire, viyu and akas’ ; the bodies to be three, viz.: the gross, the subtle and ‘the karana or + causal ; the states of consciousness to be three, viz.: the waking, the dreaming and the dreamless sleeping. The munis know the total collection of tattvas to be thirty-six (coupled with jiva).
“ With these tattvas, there are six changes, viz. : existence, birth, growth, transformation, decay and destruction. Hunger, "thirst, grief, delusion, old age and death are said to be the six infirmities. Skin, blood, flesh, fat, marrow and bones are said to be the six sheaths. Passion,-anger, avarice, delusion, pride and malice are the six kinds of foes. Visva, Taijasa and Prajfia* are the three aspects of the jiva. Sattva, rajas and tamas are the three gunas (qualities). Prarabdha,’ safichita and agamin are the three karmas. Talking, lifting, walking, excreting and enjoying are the five actions (of the organs of action) ;and there are also thought, certainty, egoism, compas- sion, memory (functions of manas, etc.,), complacency, sympathy and indifference: dik (the quarters), Vayu, Sun, Varuna,’ As’vini devas,* Agni, Indra, Upendra,’ and Mrtyu (death) : and then the moon, the four-faced Brahma, Rudra, Kshetrajfia,° and Iyvara. Thus these are the ninety-six tattvas. Those that worship, with devotion, me of the form of boar, who am other than the aggregate of these tattvas and am without decay are released from ajfiana and its effects and become jivanmuktas. Those that know these ninety-six tattvas will attain salvation in whatever order of life they may be, whether they have matted» hair or are of shaven head or have (only) their tuft of hair on.’ There is no doubt of this. Thus ends the first chapter.”
1 In the states of waking, dreaming and dreamless sleeping.
> Being past karmas now being enjoyed, past karmas being in store to be enjoyed hereafter and the karmas now produced to be enjoyed hereafter.
3 Presiding over water or tongue.
* Presiding over odour or nose.
© Presiding over leg or nether world.
6 Vide the translation of Sarvasara-U panishad.
? This refers to the several class of persons in different modes of life who wear their hair in different ways as yogins, ascetics and so on.
222 THIRTY MINOR UPANISHADS
Cuaprer IIL
The great Rbhu (again) addressed the Lord of Lakshmi of the form of boar thus: “O Lord, please initiate me into the supreme Brahmavitya (or science).” Then the Lord who removes the miseries of his devotees being thus questioned, answered thus: “Through (the right observance of) the duties of one’s own caste and orders of life, through religious austerities and through the pleasing of the guru (by serving him rightly), arise to persons the four, vairagya, etc. They are the discrimination of the eternal from the non-eternal ; indifference to the enjoyments of this and the other worlds; the acquisition of the six virtues, sama,’ etc., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of ‘ mine’ in all objects, you should place your consciousness of ‘I’ in (or identify yourself with) me, who am the witness Chaitanya (consciousness). To be born as a human being is difficult—more difficult it is to be born as a male being —and more so is it to be born as a Brahman. Even then, if the fool does not cognise through the hearing,’ etc., of vedanta, the true nature of the Sachchidananda (of Brahman) that is all-pervading, and that is beyond all caste and orders of life, when will he obtain moksha? I alone am happiness. There is none other. If there is said to be another, then it is not happiness. There is no such thing.as love, except on my account. — The love that is on account of me is not natural tome. As Iam the seat of supreme love, that ‘I am not’is not. He whois sought after by all, saying “I should become such,” is myself, the all-pervading. How can non-light affect Atma, the self- shining which is no other than the light whence originates the words ‘I am not light’. My firm conviction is, whoever knows for certain that (Atma) which is self-shining and has itself no basis (to rest upon), is one of vijfana.
* Meaning respectively mental restraint, bodily restraint, the renunciation or
practising of works without reference to their fruits, endurance of heart and soul, etc., faith and settled peace of mind. :
° Meaning meditation and reflection thereon.
VARAHA-UPANISHAD 223
“The universe, jiva, Isvara, maya and others do not really exist, except my full Atma. I have not their characteristics. Karma which has dharana and other attributes and is of the form of darkness and ajfidna is not fit to touch’ (or affect) me,
५ who am Atma, the self-resplendent. That man who sees (his) Atma which is all-witness and is beyond all caste and orders of life as of the nature of Brahman, becomes himself Brahman. Whoever sees, through the evidence of vedanta, this visible universe as the Supreme Seat which is of the form of light, attains moksha at once. When that knowledge which dispels the idea that this body (alone) is Atma, arises firmly in one’s mind as was before the knowledge*that this body (alone) is Atma, then that person, even though he does not desire moksha, gets it. Therefore how will a person be bound by karma, who always enjoys the*bliss of Brahman which has the characteristics of Sachchidinanda, and which is other than ajfiana? Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the underlying meaning of the words ‘Thou’ (Tvam) and ‘I’ (Aham), and that is untouched by all the stains. Asa blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajfiana alone is Brahman. It has truth and prajfiana as its characteristics. By thus cognising Brahman well, a person becomes immortal. One who knows his own Atma as Brahman, that is bliss, and without duality and gunas (qualities), and that is truth and absolute consciousness is not afraid of anything. That which is con- sciousness alone which is all-pervading, which is eternal, which is all-full, which is of the form of bliss, and which is indestruc- tible, is the only true Brahman. It is the settled determination of Brahmajfianis that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold miseries to the ignorant is full of happiness tothe wise. In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the conception of non-dualism, where then is bondage? And who is the one to be emancipated? The real nature of all
224 THIRTY MINOR UPANISHADS
embodied objects is ever the absolute Consciousness. Like the pot seen by the eyes, the body and its aggregates are not (viz., do not really exist). Knowing, as Atma, all the locomotive and fixed worlds that appear as other than Atma, meditate upon
them as ‘It lam’ Such a person then enjoys his real nature. | There is no other to be enjoyed than one-Self. If there isany- .
thing that is, then Brahman alone has that attribute. One who is perfect in Brahmajfiana, though he always sees this establish- ed universe, does not see it other than his Atma. By cognis- ing clearly my form, one is not trammelled by karma. He is an undaunted person who by his own experience cognises
as his own real nature all*’(the universe and Brahman)
that is without the body and the organs of sense—that is the all-
witness—that is the one noumenal vijfiana, that is the blissful Atma (as contrasted with jivatma or the lower self) and that is the self-resplendent. He is one that should be known as ‘I’
(myself). O Rbhu, may you become He. After this, there willbe never any experience of the world. Thereafter there will always be the experience of the wisdom of one’s own true nature. One who has thus known fully Atma has neither emanci- pation nor bondage. Whoever meditates, even for one muhirta (48 minutes) through the cognition of one’s own real form, upon Him whois dancing as the all-witness, is released from all bondage. Prostrations—prostrations to me who am in all the elements, who am the Chidatma (viz, Atma of the nature of wisdom) that is eternal and free and who am the Pratyagatma. O Devata, you are I. Iam you. Prostrations on account of myself and yourself who are infinite and who are (1114818, myself being the supreme
Iva (Lord) and yourself being Siva (of a beneficent nature).
What should I do? Where should I go? What should I reject? (Nothing, because) the universe is filled by me as with the waters of the universal deluge. Whoever gives up (fond) love of the external, love of the internal and love of the body and thus gives up all associations, 18 merged in me. There is no doubt about it. That Paramahamsa (ascetic) who, though living in the world, keeps aloof from human congregation as from serpent, who regards a beautiful woman as a (living)
कु ति ig a in
VARAHA-UPANISHAD 225
corpse and the endless sensual objects as poison, and who
has abandoned all passion and is indifferent towards all
objects is no other than Vasudeva,’ (viz.,) myself. This
is satya (truth). This is nothing buttruth. It is truth
, alone that is now said. I am Brahman, the truth. There is naught else but I.
“(The word) ‘ upavasa’ (lit., dwelling near) signifies. the dwelling near (or union) of jivatma and Paramatma and not (the religious observance as accepted by the worldy of) emaciating
*the body through fasts. To the ignorant, what is the use of the mere drying upofthebody ? By beatingaboutthe hole of a snake, can we be said to have killed éhe big snake within. A man 18 said to attain paroksha (indirect) wisdom when he knows (theoreti- cally) that there is Brahman ; but he is said to attain sikshatkara (direct cognition) when he knows (or realises) that he is himself Brahman. When a yogin knows his Atma to be the Absolute, then he becomes a jivanmukta. To mahatmis, to be always in the state ‘I am Brahman’ conduces to their salvation. There are two words for bondage and moksha. They are ‘ mine’ and ‘not mine’. Manis bound by ‘ mine’, but he is released by ‘not mine’. He should abandon all the thoughts relating to externals and so also with reference to internals. O Rbhu having given up all thoughts, you should rest content (in your Atma) ever.
“The whole of the universe is caused through sankalpa alone, It 18 only through sankalpa that the universe manifests. Having abandoned the universe, which is of the form of sankalpa and having fixed your mind upon the nirvikalpa (one which is changeless), meditate upon my abode in your heart. O most intelligent being, pass your time in meditating upon me, glo- rifying me in songs, talking about me to one another and thus devoting yourself entirely tome asthe Supreme. Whatever 18 chit (consciousness) in the universe is only Chinmatra. This universe 18 Chinmaya only. You are Chit. Iam Chit: contemplate upon the worlds also as Chit. Make the desires nil. Always be with- out any stain. How then can the bright lamp of Atmic vijfiana
1 Viz., Vishnu, the Lord of all persons. 29
226 THIRTY MINOR UPANISHADS
arising through the Vedas be affected by the karma arising from the ignorance of the actor and the agent? Having given up not-Atma and being in the world unaffected by it, delight only in the Chinmatra within, ever intent on the One. As the akas' of the pot and that of the house are both located in the all-pervading akas,, so the jivas and Isvara are only evolved out of me, the Chidakas (the one akas’ of universal consciousness). So that which did not exist before the evolution of Atmas (jivas and Is'vara) and that which is rejected at the end (viz., universal deluge) is called mayaé by Brahmajfianis through their dis- ` crimination. Should maya and its effects (the universe) be annihilated, there is no state of Ivara, there is no state of jiva. Therefore like the akas' without its vehicle, I am the immaculate and Chit.
“ The creation, sentient as well as non-sentient from ikshana (thinking) to praves'a (entry) (as stated in Chhandogya-U panishad, Prapathaka VI, Khandas 1 and 111) of those having the forms of jivas and Iyvara is due to the creation (or illusion) of lyvara; while the samsara (worldly existence) from the waking state to — salvation is due to the creation of jiva. So the karmas ordained in the sacrifice (called) Trinéchaka (so called after Nachiketas of Katha-Upanishad) to yoga are dependent upon the illusion of Isvvara; while (the systems from) Lokayata (atheistical system) to sankhya rest on theillusion ofjiva. Therefore aspirants after = ` salvation should never make their heads enter into the field- of controversy regarding jiva and Isyvara. But with an un- disturbed mind, the tattvas of Brahman should be investi- gated. Those who do not ‘sognise the tattva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them? Whence then is happiness (to them) in this universe? What if they have the thoughts of the superiority and inferiority (of Ivvara and jiva) ? Will sovereignty and mendicancy (experienced by a person) in the dreaming state affect him in his waking state? When buddhi is absorbed in ajfiana, then it is termed, by the wise, sleep. Whence then is sleep to me who have not ajfiana and its effects? When buddhi is in full bloom, then it is said to be the jagrat (waking state).
: \ ‘ 3 : spree ५ १ 9 Met ह =. न, x > a Ns a a , AR, १ न ae Pe hy Re aay eo eee SPOT hs eee ce ee ee 34
He rR tee ast co ete 4 IE Re oe, ote | SEES SUM LS Mee ee ब
eC OK ede ead Pine न el ge a et ie hoes 3 क... Sl tt on Sia 4 `
VARAHA-UPANISHAD 227
As I have no changes, etc., there is no waking state to me. The moving about of buddhi in the subtle nadis constitutes the dreaming state. In me without the act of moving about, there is no dreaming. ‘Then at the time of sushupti when all things are absorbed, enveloped by tamas, he then enjqys the highest bliss of his own nature in an invisible state. If he sees everything as Chit without any difference, he alone is an actual vijfiani, He alone is Siva. He alone is Hari. He alone is Brahma. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long-lived reign of the mind. From rising from sleep till going to bed, the one Brahman alone should be contemplated upon. By causing to be absorbed this universe which is but a super- imposition, the chitta partakes of my nature. Having annihilated all the six®* powerful enemies, through their destruction become the non-dual One like the scent-elephant. Whether the body perishes now or lasts the age of moon and stars, what matters it to me having Chit alone as my body? What matters it to the akas’ in the pot, whether it (the pot) is destroyed now or exists for along time. While the slough of a serpent lies cast off lifeless in its hole, it (the serpent) does not evince any affection towards it. Likewise the wise do not identify themselves with their gross and subtle bodies. If the delusive knowledge (that the universe is real) with its cause should be destroyed by the fire of atmajfidna, the wise man becomes bodiless, through the idea ‘It (Brahman) 18 not this; It is not this.’ Through the study of Yastras, the knowledge of reality (of the universe) perishes. Through direct perception of truth, one’s fitness for action (in this universe) ceases. With the cessation of prarabdha (the portion of the _ past karma which is being enjoyed in this life), the destruction of the manifestation (of the universe) takes place. Maya is thus destroyed in a threefold manner. If within himself no identification (of jiva) with Brahman takes place, the state (of the separateness) of jiva does not perish. If the non-dual one is truly discerned, then all affinities (for objects) cease. With the cessation of prarabdha (arising from. the cessation of
928 THIRTY MINOR UPANISHADS
affinities), there is that of the body. Therefore it is certain that maya perishes thus entirely.
“Tf it is said that all the universe is, that Brahman alone is that is of themature of Sat. If itis said that the universe
shines, then it is Brahman alone that shines. (The mirage of) |
all the water in an oasis is really no other than the oasis itself. Through inquiry of one’s Self, the three worlds (above, below and middle) are only of the nature of Chit. In Brahman, which is one and alone, the essence of whose
. . कै e € nature is absolute Consciousness and which is remote from
the differences of jiva, Isvara and guru, there is no ajfiana. Such being the case, where then is the occasion for the universe there? I am that Brahman which is all full. While the full moon of wisdom is robbed of its lustre by the rahu- ‘(one of the two nodes of the moon) of delusion, all actions * such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. As salt dissolved in water becomes one, so if Atma and manas become identified, it is termed samadhi. Without the grace of a good (perfect) guru, the abandonment of sensual objects 18 very difficult of attainment; so also the perception of (divine) truth and the attainment of one’s true state. Then the state of being in one’s own self shines of its own accord in a yogin in whom jfiana- yakti? has dawned and who has abandoned all karmas. The (property of) fluctuation is natural to mercury and mind. If either mercury is bound (or consolidated) or mind is bound (or controlled), what then on this earth cannot be accomplished ?
He who obtains marchchha* cures all diseases. The dead are
brought to lifeagain. He who has bound (his mind or mercury)
is able to move in the air. Therefore mercury and mind confer ~
upon one the state of Brahman. The master of indriyas (the organs) is manas (mind). ‘The master of manas is prana. The master of prana 18 laya (absorption yoga). Therefore laya-yoga should be practised. 10 the yogins, laya (-yoga) is said to be > During the solar and lunar eclipses, these rites are done by the Hindis. 2 Of the six saktis, she is one that gives wisdom.
3 Hither controlling the breath through pranayama or the consolidation of mercury through some means, leading in both cases to siddhis, etc. .
es 3
VARAHA-UPANISHAD 229
without actions and changes. This laya (absorption) of mind which is above speech and in which one has to abandon all san- kalpas and to give up completely all actions, should be known through one’s own (experience). Asan actress, thgugh subject (or dancing in harmony) to music, cymbals and other musical instru- ments of time, has her mind intent upon the protection of the pot on her head, so the yogin, though intent for the time being upon 1 the hosts of objects, never leaves off the mind contemplating on Brahman. The person who desires all the wealth of yoga
*should, after having given up all thoughts, practise with a subdued mind concentration on nada (spiritual sound) alone.” .
Cuarter [11
“The One Principle cannot at any time become of manifold forms. As I am the partless, there is none else but myself. Whatever is seen and whatever is heard is no other than Brahman. I am that Parabrahman, which is the eternal, the immaculate, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom, and the endless. I am of the'nature of bliss ; 1am of undivided wisdom ; I am the supreme ofthe supreme ; Iam the resplendent absolute Consciousness. As the clouds do not touch the akas, so the miseries attendant on mundane existence do not affect me. Know all to be happiness through the annihilation of sorrow and all to be of the nature of sat (be-ness) through the annihilation of asat (not-be-ness). It is only ‘the nature of Chit (Consciousness) that is associated with this visible universe. Therefore my form is partless. To an exalted yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as absolute Consciousness. Practise always silence ‘I am (viz., that you yourself are) Parabrahman’ which is truth and absolute Consciousness, which is undivided and non-dual, which is invisible, which is stainless, which is pure, which is second- less, and which is beneficent. It (Brahman) is not subject to
230 THIRTY MINOR UPANISHADS
birth and death, happiness and misery. It is not subject to caste, law, family and gotra (clan). Practise silence— I am Chit which is the vivarta-upaidana’ (vz., the illusory cause) of theyuniverse. Always practise silence—I am (viz.,
you are) the Brahman, that is the full, the secondless, the |
undivided consciousness which has neither the relationship nor
the differences existing in the universe and which partakes of
the essence of the non-dual and the supreme Sat and Chit. “That which always is and that which preserves the same
nature during the three periods of time, unaffected by anything,
is my eternal form of Sat. Even the state of happiness which is eternal without upddhis (vehicles) and which is superior to
all the happiness derivable from sushupti is of my bliss only. a
As by the rays of the sun, thick gloom is soon destroyed, so darkness, the cause of rebirth is destroyed by Hari (Vishnu) viz., the sun’s lustre. Through the contemplation and worship of my (Hari’s) feet, every person is delivered from his ignorance, The means of destroying deaths and births is only through the contemplation of my feet. As a lover of wealth praises a wealthy man, so if with earnestness a person praises the Cause of the universe, who will not be delivered from bondage ?
“ Asin presence of the sun the world of its own accord begins to perform its actions, so in my presence all the worlds are animated to action. As to the mother-of-pearl, the illusory conception of silver is falsely attributed, so to me is falsely attributed through maya this universe which is composed of mahat, etc. I am not with those differences that are (observable) in the body of low caste men, the body of cow, etc., thé fixed ones, the bodies of brahmanas and others. As to a person, even after being relieved from the misconception of the directions,
the (same misconception of) direction continues (as before),
1 0? the two causes of the universe, Spirit is the nimitta (instrumental)
cause while matter is the upadina (material) cause. ‘This material cause is `
again subdivided into three: viz., arambha (initial), parinama (changed) and vivarta (illusory), The first or material cause may be exemplified by the cotton or woollen thread being the initial material cause of cloth or dresses which are woven out of these threads without changing the threads; the second by milk being the changed cause of curd, since a change takes place in the milk which becomes curd; the third by a serpent being the illusory cause of a rope, for here through illusion we mistake the rope for the serpent.
Es
eee
षः ; 9 3 Pain त -4 <u 7 bs 4 nae ou Bes ठ : १ ^ 4 पि a १ ५ Pa le. / E > क, ie [6 दन Ge of) aS ah aye ak! » न i ¥ + am. fay ५ ¶ ५ 4 : Bar + Be ए ् a ag ५. र ae es २ । cf a ५ “४ + भ रि : ‘ » i; 7 19 ky {५ 4 a > i ध = ae |
es
4 18
Eig
sf ee ys
६ ॥ Px a
“ae ot ॐ
वन य = क aS
अ
VARAHU-UPANISHAD 231
just so is to me the universe though destroyed by vijfidna. ` Therefore the universe is not. I am neither the body nor the organs of sense and action, nor pranas, nor manas, nor buddhi, nor ahankara, nor chitta, nor maya, nor the unjerse including , क कणत others. Neither am I the actor, she enjoyer, nor he who causes the enjoyment. I am Brahman that is Chit, Sat and Ananda alone and that is Janardana (Vishnu). “ As, through the fluctuation of water, thesun (reflected there- in) is moved, so Atma arises in this mundane existence through “jts mere connection with ahankara. This mundane existence has chitta as its root. This (chitta) should be cleansed by repeated effort. How is it you have your confidence in the greatness of chitta ? Alas, where is all the wealth of the kings! Where are the Brahmas ? Where are all the worlds? All old ones are gone. Many fresh*evolutions have occurred. Many crores of Brahmas have passed away. Many kings have flitted away like particles of dust. Hven to a jfiani, the love of the body may arise through the asura (demoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again ? Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bondage? O Lord of munis, only he who has not atmajfiana and who is not an emancipated per- son, longs after 81441118, He attains such siddhis through medi- cine, ` (or wealth), mantras, religious works, time and skill. In the eyes of an &tmajfiani, these siddhis are of no importance, One who has become an atmajfiani, one who has his sight solely on atma, and one who is content with Atma (the higher self) through (his) atma (or the lower self), never follows (the dictates of) avidya. Whatever exists in this world, he knows to be of the nature of avidya. How then will an atmajfidni who has relinquished avidyé be immersed in (or affected by) it. Though medicine, mantras, religious work, time and skill (or mystical
1The mystic Hindi Tamil books teem with works on medicine through which the higher siddhis can be developed.
232 THIRTY MINOR UPANISHADS
expressions) lead to the development of siddhis, yet they cannot in any way help one to attain the seat of Paramatma. How then can one who is an atmajfidni and who is without his mind be said ¢o long after siddhis, while all the actions of his desires are controlled ?
CHaPTeR IV
On another occasion Nidagha asked Lord Rbhu to enlighten
him as to the characteristics of jivanmukti.* To which Rbhu |
replied in the affirmative and said the following :
“Tn the seven bhimikas or (stages of development of wisdom) there are four kinds of jiv@#amuktas." Of these the first stage’ is subhechchha (good desire); the second is vichaérana (inquiry); the third is tanumanasi (or pertaining to the thinned mind); the fourth is sattvapatti (the attainment of sattva); the fifth is asamsakti (non-attachment) ; the sixth is the padarthabhavana (analysis of objects) and the seventh is the turya (fourth or final stage). The bhimika which is of the
form of pranava (Om) is formed of (or is divided into) akara—A,
ukara—U, makara—M, and ardhamatraé. Akdra and others are of four kinds on account of the difference of sthila (gross), sikshma (subtle), bija (seed or causal), and sakshi (witness). Their avasthas are four: waking, dreaming, dreamless sleeping and turya (fourth). He who is in (or the entity that identifies itself with) the waking state in the gross amsa (essence or part) of 21812 is named Vis'va; in the subtle essence, he is termed Taijasa; in the bija essence, he is termed Prajfia; and in the 8818117 essence, he is termed Turya
“He who isin the dreaming state (or the entity which
identifies itself with the dreaming state) in the gross essence of ukara is Vis'va; in the subtle essence, he is termed Taijasa ; in
the bija essence, is termed Prajfia; and in the sakshi essence, `
he is termed Turya. “He whois in the sushupti state in the gross essence of makara is termed Visva; in the subtle essence, Taijasa; in°the
1 Jivanmukti is emancipation. Jivanmuktas are those that have attained emancipation This word and others are explained in full later on in the text
ae nee has t Fa ri 4 स ~ 4.
न
= Sega oes
eae andes & र 2 "3
स 9१2;
Ss
oe 0 Seat 704.
य
Bet tS क ee Os
१ स
क
द 9;
VARAHA-UPANISHAD 233
bija essence, he is termed Prajfia; and in the sakshi essence, he is termed Turya.
“He whois in turya state in the gross essence of ardhamatra is termed Turya-visva. In the subtle, he is fermed Taijasa ; in the bija essence, he is termed Prajiia; and in the sakshi essence, he is termed Turya-turya.
“The turya essence of akara is (of embraces) the first, second and third (bhimikas or stages of the seven). The turya essence of ukara embraces the fourth bhimika. The turya essence of makdraembraces the fifth bhimikaé. The turya essence of ardhamatra is the sixth stage. Beyond this, is the seventh stage. e
“One who functions in the (first) three bhimikas is called mumukshu; one who functions in the fourth bhiamika is called a brahmavit ; one who functions in the fifth bhimika is called a brahmavidvara; one who functions in the sixth bhamika is called a brahmavidvariya ; and one in the seventh bhimika is called a brahmavidvarishtha. With reference to this, there are slokas. They are:
“*Subhechchha is said to be the first jfianabhimi (or stage of wisdom); vicharanad, the second; tanumanasi, the third; sattvapatti, the fourth; then come asamsakti as the fifth, padar- thabhavana as the sixth and turya as the seventh.’
“The desire that arises in one through sheer vairagya (after resolving) ‘Shall [I be ignorant? I will be seen by the Sastras and the wise (or I will study the books and be with the wise)’ is termed by the wise as Subhechchha. The association with *the wise and Sastras and the following of the right path preceding the practice of indifference is termed vicharana. That stage wherein the hankering after sensual objects is thinned through the first and second stages is said to be tanumanasi. That stage wherein having become indifferent to all sensual objects through the exercise in the (above) three stages, the purified chitta rests on Atma which is of the nature of sat is called sattvapatti. The light (or manifestation) of sattvaguna that is firmly rooted (in one) without any desire for the
fruits of actions through the practice in the above four stages 30
४,
234 THIRTY MINOR UPANISHADS
is termed asamsakti. That stage wherein through the practice in the (above) five stages one, having found delight in Atma, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do so by others is termed padarthabhavana, the sixth stage. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in tHe contemplation of Atma alone with- out the difference (of the universe) is the seventh stage called turya. The three stages beginning with Subhechcha are said to be attained with (or amidst) differences and non-differences. (Because) the universe one seesin the waking state he thinks to be really existent. When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage. As the autumnal cloud being dispersed vanishes, so this universe perishes. 0 Nidagha, be convinced that such a per- son has only sattva remaining. Then having ascended the fifth stage called sushuptipada (dreamless sleeping seat), he remains simply in the non-dual state, being freed from all the various differences. Having alwaysintrovision though ever participating in external actions, those that are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz.,
_ being freed from all affinities). (Lastly) the seventh stage which
is the ancient and which is called gidhasupti* is generally attained. Then one remains in that secondless state without fear and with his consciousness almost annihilated where there is neither sat nor asat, neither self nor not-self. Like an empty pot inthe akas, there is void both within andewith- out ; like a filled vessel in the midst of an ocean, he is full both within and without. Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. Having discarded (all the distinctions
_ of) the seer, the sight and the seen with their affinities, meditate
solely upon Atma which shines as the supreme Light. “He is said to bea jivanmukta (emancipated person) in whom, though participating in the material concerns of the
५ Lit., secret sleep.
VARAHA-UPANISHAD | 285
world, the universe is not seen to exist like the invisible akas. He is said to bea jivanmukta, the light of whose mind never sets or rises in misery or happiness, and who does not seek to change what happens to him (viz., either to diminish his misery or in- crease his happiness). He is said to be a jivanmukta who though in his sushuptiis awake and to whonfthe waking state is unknown and whose wisdom is frge from the affinities (of objects). |
“ He is said to be a jivanmukta whose heart is pure like akas, though acting (as if) in consonance to love, hatred, fear and others. He is said to be a jivanmukta who has not the con- ception of his being the actor and whose buddhi is not attached to material objects, whether he performs actions or not. He is said to be a jivanmukta, of whom people are not afraid, who is not afraid, of people and who has given up joy, anger and fear. He is said to be a jivanmukta who, though participating in all the illusory objects, is cool amidst them and is a full Atma, (being) as if they belonged to others. O muni, he is called a jivanmukta who, having eradicated all the desires of his chitta, is (fully) content with me whe am the Atma ofall. He is said to be a jivanmukta who rests with an unshaken mind in that all pure abode which is Chinmatra and free from all the modi- fications of chitta. He is said to be a jivanmukta in whose chitta do ngt dawn (the distinctions of) the universe, I, he, thou and others that are visible and unreal. Through the path of the guru and SAstras, enter soon Sat—the Brahman that 18 immuta- ble, great, full and without objects—and be firmly seated there. Siva alone is Guru; Siva alone is Vedas; Siva alone is Lord; Sivaalone is I; Siva alone is all. There is none other than Siva. The undaunted Brahmana having known Him (Siva) | should attain wisdom. One need not utter many words ag they but injure the organ of speech.
“(The Rshi) Suka* is a mukta (emancipated person). (The Rshi) Vamadeva is a mukta. ‘There are no others (who have attained emancipation) than through these (viz., the two
* Suka is a Rshi, the son of the present Vyasa and the narrator of Bhagavata Purina. Vamadeva is also a Rshi.
236 THIRTY MINOR UPANISHADS
paths of these two Rshis). Those brave men who follow the path of Suka in this world become sadyomuktas (viz., emancipated) im- mediately after (the body wers away); while those who always follow the path of vedanta in this world are subject again and again to rebirthslnd attain krama (gradual) emancipation, through yoga, sankhya and karmas associated with sattva (guna). Thus there are two paths laid down by the Lord of Devas (viz.,) the Suka and Vamadeva paths. The Suka path is called the bird’s path: while the Vamadeva path is called the ant’s path.* Those persons that have cognised the true nature of their Atma through the mandatory and prohibitory injunctions (of the Vedas), the inquiry into (the true meaning of) mahavakyas (the sacred sentences of the Vedas), the samadhi of sinkhya yoga or asamprajidta samadhi’ and that have thereby purified them- selves, attain the supreme seat through the Suka path. Having, through 1128118 ०8 ° practice with the pain caused by yama, postures, etc., become liable to the ever recurring obstacles caused by anima and other (siddhis) and having not obtained good results, one is born again in a great family and practises yoga through his previous (karmic) affinities. Then through the practice of yoga during many lives, he attains salvation (viz.,) the supreme seat. of Vishnu through the Vamadeva path. Thus there are two paths that lead to the attainment of Brahman and that are beneficent. The one confers instantaneous salva- tion and the other confers gradual salvation.
“To one that sees (all) as the one (Brahman), where is delusion? Where is sorrow? Those that are under the eyes of those whose buddhi is solely occupied with the truth | (of Brahman) that is the end of all experience are releas- ed from all heinous sins. All beings inhabiting heaven and earth that fall under the vision of Brahmavits are at once emancipated from the sins committed during many crores of births.”
4
1 Bird’s path, like birds which fly at once to the place they intend to go; Ant’s path, like ants which move slowly
2Itis that of intense self-absorption when one loses his consciousness of individuality
3 Hathayoga, as stated in Patafijali’s Yoga Philosophy.
VARAHA-UPANISHAD 287
Cuaprer V
Then Nidagha asked Lord Rbhu to enlighten him as to the rules (to be observed) in the practice of Yoga. Accordingly He (the Lord) said thus:
“The body is composed of the five eléments. It is filled with five mandalas (spheres).* Thgt which is hard is Prthivi (earth), one of them; that which is liquid is Apas; that which is bright is Tejas (fire) ; motion is the property of Vayu ; that
° which pervades everywhere is Akas’. All these should be known by an aspirant after Yoga. Through the blowing of Vayu- mandala in this body, (there are caused) 21,600 breaths every day and night. If there is a diminution in the Prthivimandala, there arise folds in the body; if there is diminution in the essence of Apas, there arises gradually greyness of hair ; if there is diminution in the essence of Tejas, there is loss of hunger and lustre; if there is diminution in the essence of Vayu, there is incessant tremor; if there is diminution in the essence of Akas, one dies.- The jivita (viz., Prana) which possesses these elements having no place to rest (in the body) owing to the diminution of the elements, rises up like birds flying up in the air. It 18 for this reason that it is called Udyana (lit., flying up). With reference to this, there is said to be a bandha (binding, also meaning a posture called Uddiyanabandha, by which this
‘flight can be arrested). This Uddiyanabandha”® is to (or does away with) death, asa lion to anelephant. Its experience is in the body, as also the bandha. Its binding (in the body) is hurtfyl. If there is agitation of Agni (fire) within the belly, then there will be caused much of pain. Therefore this (Uddiyana- bandha) should not be practised by one who is hungry or who has urgency to make water or void excrement. He should take
1 There are either the five elements or Miladhara (sacral plexus), Svadhish- thana (epigastric or prostatic plexus), Manipiiraka (solar plexus), Anahata (cardiac plexus) and Visuddhi (laryngeal or pharyngeal plexus). These are situated respectively in the anus, the genital organs, navel, heart and throat. The last or the sixth plexus is omitted here, as the five plexuses mentioned above correspond to the five elements. This chapter treating of yoga is very mys- tical. ।
9 This is one of the postures treated of in Siva Samhita and other books.
238 THIRTY MINOR UPANISHADS
many times in small quantities proper and moderate food. He should practise Mantrayoga,+ Layayoga and Hathayoga, through mild, middling and transcendental methods (or periods) respectively. Laya, Mantra, and Hathayogas have each (the same) eight subservients. They are yama, niyama, 4sana, pranayama, pratyahara, dharana, dhyana, and samadhi.» (Of these), yama 18 of ten kinds. They are non-injury, truth, non- coveting, continence, compassion, straightforwardness, patience, courage, moderate eating, and purity (bodily and mental). Niyama is of ten kinds. They are tapas (religious austerities), contentment, belief in the existence of God or Vedas, charity, worship of Isvara (or God), listening to the exposition of re- ligious doctrines, modesty, a (good) intellect, japa (muttering of prayers), and vrata (religious observances). There are eleven postures beginning with chakra. Chakra, padma, kirma, mayura, kukkuta, vira, svastika, bhadra, simha, mukta, and gomukha, are the postures enumerated by the knowers of yoga. Placing the left ankle on the right thigh and the right ankle on the left thigh, and keeping the body erect (while sitting) is the posture “Chakra”. Pranéyaéama should be practised again and again in the following order, wiz., inspiration, re- straint of breath and expiration. The pranayama is done through the nadis (nerves). Hence it is called the nadis themselves.
“ The body of every sentient being is ninety-six digits long. In the middle of the body, two digits above the anus and two digits below the sexual organ, is the centre of the body (called Mialadhara or sacral plexus). Nine digits above the genitals, there is kanda of nadis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone, and blood. Init, issituate a nadi-chakra (wheel of nerves) having twelve spokes. Kundali by which this body is supported is there. It is covering by its face the Brahmarandhra (viz., Brahma’s hole) of Sushumna. (By the side) of Sushumna dwell the nadis
1 There are four kinds of yoga—the fourth being Rajayoga. Mantrayoga is that in which perfection is obtained through the pronunciation of mantras, Layayoga is that in which perfection is obtained through laya (absorption).
2 They mean respectively forbearance, religious restraint, posture, restraint of breath, subjugation of the senses, contemplation, meditation, and intense self-
absorption.
VARAHA-UPANISHAD ¢ 239
Alambusa and Kuhih. In the next two (spokes) are Varuna and Yasasvini. On the spoke south of Sushumna is, in regular course, Pingala. On the next two spokes, are Pasha and Payasvini. On the spoke west of Sushumna 18 the nadi called Sarasvati. On the next two spokesare Sankhini ahd Gandhari. To ° the north of Sushumna dwells Ida; in the neXt is Hastijihva ; in the next is Visvodara. In these spokes of the wheel, the twelve ०8418 carry the twelve vayus from left to right (to the different parts of the body). The nadis are like ६.९.) woven like the warp *and woof of) cloth. They are said to have different colours. The central portion of the cloth (here the collection of the nadis) is called the Nabhichakra (navel, plexus). Jvalanti, Nadaripini, Pararandhra, and Sushumna are called the (basic) supports of nada (spiritual sound). These four nadis are of ruby colour. The central. pertion of Brahmarandhra is again and again covered by Kundali. Thus ten vayus move in these nadis. A wise man who has understood the course of 78418 and vayus should, after keeping his neck and body erect with his mouth closed, contemplate immovably upon Turyaka (Atma) at the tip of his nose, in the centre of his heart and in the middle of bindu,’ and should see, with a tranquil mind through the (mental) eyes, the nectar flowing from there. Having closed the anus and drawn up the vayu and caused it to rise through (the repetition of) pranava (Om), he should complete with Sri bija. He should contemplate upon his Atma as Sri (or ‘Parasakti) and as being bathed by nectar. This is kalavafichana (lit., time illusion). It is said to be the most important of all. Whatever is thought of by the mind is accomplished by the ‘mind itself. (Then) agni (fire) will flame in jala (water) and in the flame (of agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain. By checking the bindu in the path, by making the fire flame up in the water and by causing the water to dry up, the body is made firm. MHaving contracted simultaneously the anus and yoni (the womb) united together, he should draw up Ap&na and unite with it Samana. He > Lit., germ.
240 THIRTY MINOR UPANISHADS \
should contemplate upon his Atma as Siva and then as being bathed by nectar. In the central part of each spoke, the yogin should commence to concentrate bala (will or strength). He should try to go up by the union of Prana and Apana. This most important yoga brightens up in the body the path of siddhis. As adam across the water serves as an obstacle to the
floods, so it should ever be c&nown by the yogins that the chhaya
of the body is (to jiva). This bandha is said of all 8418. Through the grace of this bandha, the Devata (goddess) becomes visible. This bandha of four feet serves as a check to the three paths. This brightens up the path through which the siddhas obtained (their siddhis). If with Pranais made to rise up soon Udana, this bandha checking all ०8418 goes up. This is called Samputayoga or Milabandha. Through the practising of this yoga, the three bandhas are mastered. By practising day and night intermittingly or at any convenient time, the vayu will come under his control. With the control of vayu, agni (the gastric fire) in the body will increase daily. With the increase of agni, food, etc., will be easily digested. Should food be properly digested, there is increase of rasa (essence of food). With the daily increase of rasa, there is the increase of dhatus (spiritual substances). With the increase of dhatus, there is the increase of wisdom in the body. Thus all the sins collected together during many crores of births are burnt up.
“In the centre ofthe anus and the genitals, there is the triangular Miladhara. It illumines the seat of Siva of the form of bindu. ‘There is located the Parasakti named kundalini. From that seat, vayu arises. From that seat, agni becomes
शि
increased. From that seat, bindu originates and nada becomes
increased. From that seat, Hamsa 18 born. From that seat, manas is born. ‘The six chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). From the neck to the top of the head is said to the seat of Sambhu (Siva). To the nadis, the body is the support (or vehicle) ; to Prana, the nadis are the support ; to jiva, Prana is the dwelling place ; to Hamsa, jiva is the support; to Sakti, Hamsa is the seat and the locomotive and fixed universe.
VARAHA-UPANISHAD 241
^ Being without distraction and of a calm mind, one should practise pranayama. Hven a person who is well-skilled in the practice of the three bandhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes. *Both expiration and ¢inspiration should (be stopped and nfide to) rest in re- straint of breath (alone). He should depend solely on Brahman which is the highest aim of all visibles. (The giving out of) all external objects is said to be rechaka (expiration). The (taking in of the) spiritual knowledge of the Sastras is said to be puraka (inspiration) and (the keeping to oneself of) such know- ledge is said to be kumbhaka (or restraint of breath). He is an emancipated person who practises thus such a chitta. There is no doubt about it. Through kumbhaka, it (the mind) should be always taken up, and through kumbhaka alone it should be filled up within. It is only through kumbhaka that kumbhaka should be firmly mastered. Within it is Paramasiva, That (vayu) which is non-motionless should be shaken again through kantha-mudra (throat-posture). Having checked the course of vayu, having become perfect in the practice of expiration and restraint of breath and having planted evenly on the ground the two hands and the two feet, one should pierce the four seats through vayu through the three yogas. He should shake Mahameru with the (aid of) prakotis (forces) ? at the mouth of vayu. The two putas (cavities) being drawn, vayu throbs quickly. The union of moon, sun and agni should be known on account of nectar. Through the motion of Meru, the devatas whowtay in the centre of Meru move. At first in his Brahma- granthi, there is produced soon a hole (or passage). Then having pierced Brahma-granthi, he pierces Vishnu-granthi: then he pierces Rudra-granthi. Then to the yogin comes vedha’ (piercing) through his liberation from the impurities of delusion, through the religious ceremonies (performed) in various births, through the grace of gurus and devatas and through the practice of yoga.
1 It is mystic here and later on.
9 He has pierced all the granthis and hence becomes & master of vedha. 31
242 THIRTY MINOR UPANISHADS
“In the mandala (sphere or region) of Sushumna (situated between Ida and Pingala, vayu should be made to rise up through the feature known as Mudra-bandha. The short pronunciation (of Pranava) frees (one) from sins: its long pronunciation con- fers (on one) moxsha. So also its pronunciation in 4pyayana or pluta svara (tone)! He is a knower of Veda, who througm the above-mentioned three ways of pronunciation knows the end of Pranava which is beyond the power of speech, like the never- ceasing flow of oil or the long-drawn bell-sound. The short svara goes to bindu. The long svara goes to brahmarandhra: the pluta to dvadasanta (twelfth centre). The mantras should be uttered on account of getting mantra siddhis. This Pranava (Om) will remove all obstacles. It will remove all sins. Of this, are four bhimikas (states) predicated, viz., arambha, ghata, parichaya, and nishpatti. Arambha is that state in which one haying aban- doned external karmas performed by the three organs (mind, speech and body), is always engaged in mental karma only. It is said by the wise that the ghata state is that in which vayu having forced an opening on the western side and being full, is firmly fixed there. Parichaya state is that in which vayu is firmly fixed to akas’, neither associated with jiva nor not, while the body is immovable. It is said that nishpatti state is that in which there take place creation and dissolution through Atma or that state in which a yogin having become a jivanmukta performs yoga without effort.
“ Whoever recites this Upanishad becomes immaculate like agni. Like vayu, he becomes pure. He becomes freed from the sin of drinking alcohol. He becomes freed from the sjns of the theft of gold. He becomes a jivanmukta. This is what is said by the Rgveda. Like the eye pervading the akayg (seeing without effort everything above), a wise man sees (always) the supreme seat of Vishnu. The brahmanas who have always then spiritual eyes wide open praise and illuminate in diverse ways the spiritual seat of Vishnu.
“ Om, thus is the Upanishad.”
1 There are the three kinds of pronunciation with 1 matra, 2 matras and 3 matras. They are respectively hrasva, dirgha and pluta which may be trans- lated as short, long and very long. .
7 e MANDALABRAHMANA-UPANISHAD* OF
SUKLA-YAJURVEDA
BrAumaya [
Om. The* great muni Yajfiavalkya went to Adityaloka (the sun’s world) and saluting him (the Purusha of the sun) said: ‘‘©O reverend sir, describe to me the Atma-tattva (the tattva or truth of Atméa).” | (To which,) Narayana (viz., the Purusha of the sun) re- plied: “I shall describe the eightfold yoga together with Jiana. The conquering of cold and heat as well as hunger and sleep, the preserving of (sweet) patience and unruffiedness ever and the restraining of the organs (from sensual objects)— all these come under (or are) yama. Devotion to one’s guru, love of the true path, enjoyment of objects producing happiness, internal satisfaction, freedom from association, living in ॐ retired place, the controlling of the manas and the not longing after the fruits of actions and a state of vairagya—all these con- situte niyama. The sitting in any posture pleasant to one and clothed in tatters (or bark) is prescribed for dsana (posture). Inspiration, restraint of breath and expiration, which have re- spectively 16, 64 and 32 (matras) constitute pranayama (restraint of breath). The restraining of the mind from the objects of > Mandala means sphere. As the Purusha in the mandala or sphere of the stfi gives out this Upanishad to Yajfiavalkya, hence it is called Mandala-Brah- mana. It is very mystic. There is a book called Rajayoga Bhashya which is
ॐ commentary thereon; in the light of it which is by some attributed to Sri Sankaracharya, notes are given herein
244, THIRTY MINOR UPANISHADS
senses 18 pratyahara (subjugation of the senses). The con- templation of the oneness of consciousness in all objects is dhyana, ‘The mind having been drawn away from the objects of the senses, the fixing of the chaitanya (consciousness) (on one alone) is dharand. The forgetting of oneself in dhyana is samadhi. He who thus knows the eight subtle parts of:yoga attains salvation
‘The body has five stains (viz.,) passion, anger, out- breathing, fear, and sleep. The removal of these can be effected respectively by absence of sankalpa, forgiveness, moder- ate food, carefulness, and a spiritual sight of tattvas. In order to cross the ocean of samsara where sleep and fear are the serpents, injury, etc., are the waves, trshna (thirst) is the whirlpool, and wife is the mire, one should adhere to the subtle path and overstepping tattva ` and other gunas should look out for Taraka.* Tadraka is Brahman which being in the middle of the two eyebrows, is of the nature of the spiritual effiulgence of Sachchidananda. The (spiritual) seeing through the three lakshyas (or the three kinds of introvision) is the means to It (Brahman). Sushumna which is from the miladhara to brah- marandhra has the radiance of-the sun. In the centre of it, is kundalini shining like crores of lightning and subtle as the thread in the lotus-stalk. ‘Tamas is destroyed there. Through seeing it, all sins are destroyed. When the two ears are closed by the tips of the forefingers, a phatkara (or booming) sound is heard. When the mind is fixed on it, it sees a blue light be- tween the eyes as 8180 1 the heart. (This is antarlakshya or internal introvison). In the bahirlakshya (or external in- trovision) one sees in order before his nose at distance of 4, 6, 8, 10, and 12 digits, the space of blue colour, then a colour . resembling syama (indigo-black) and then shining as rakta (red) wave and then with the two pita (yellow and orange red) colours. Then heisa yogin. When one looks at the external space, moving
1Comm.: Rising above the seven Pranas, one should with introvision cognise in the region of Akas, Tamas and should then make Tamas get into Rajas, Rajas into Sattva, Sattva into Narayana and Narayana, into the Supreme One ५
Taraka is from ?r., to cross, as it enables one to cross samsara. The higher vision is here said to take place in a centre between the eyebrows— probably in the brain
/ MANDALABRAHMANA-UPANISHAD 245
the eyes and sees streaks of light at the corners of his eyes, then his vision can be made steady. When one sees jyotis (spiritual light) above his head 12 digits in length, then he attains the state of nectar. In the madhyalakshya (or the middle one), one sees the variegated colours of the morning as if the sun, the mooneand the fire had joined together in the &kas that is without them. Then he comes to have their nature (of light), Through practice, he becomes one with akas’,, devoid of all gunas and peculi- arities. At first akas’ with its shining stars becomes to him Para- akasy as dark as tamas itself, and he becomes one with Para- akas shining. with stars and deep as tamas. (Then) he becomes one with 2818-6 1६88. resplendent (as) with the fire of the deluge. Then he becomes one with Tattva-aikas, lighted with the brightness which is the highest and the best of all. Then he becomes gne with Sirya-akay (sun-dkas’) brightened by a crore of suns. By practising thus, he becomes one with them. He who knows them becomes thus.
“Know that yoga is twofold through its division into the pirva (earlier) and the uttara (later). The earlier is taraka and the later is amanaska (the mindless). ‘Taraka is divided into marti (with limitation) and amirti (without limitation). That is mirti taraka which goes tothe end of the senses (or exists till the senses are conquered). That is amurti taraka which goes beyond the two eyebrows (above the senses). Both these should be performed through manas. An- tardrshti (internal vision) associated with manas comes to aid taraka. Tejas (spiritual light) appears in the hole between the two eyebrows. This taraka is the earlier one. The later is amanaska, The great jyotis (light)* is above the root of the palate. By seeing it, one gets the siddhis anima, ete, Sambhavimudra occurs when the lakshya (spiritual vision) is internal while the (physical) eyes are seeing externally with- out winking. This is the great science which is concealed in all the tantras. When this is known, one does not stay in samsara. Its worship (or practice) gives salvation. Antarlakshya is of
> The commentator puts it as 12 digits above the root of the palate—perhaps the Dyadasanta or twelfth centre corresponding to the pituitary body.
246 THIRTY MINOR UPANISHADS
the nature of Jalajyotis (or waterjyotis). Itis known by the | great Rshis and is invisible both to the internal and external / senses. ४ “ Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jalajyotis* is the antarlakshya. Some say the form of Purusha in the cave of buddhi beautiful in all its parts%s an- ° tarlakshya. Some again .say that the all-quiescent Nilakantha accompanied by Uma (his wife) and having five mouths and latent in the midst of thesphere in the brain is antarlakshya. Whilst others say that the Purusha of the dimension of a < thumb is antarlakshya. A few again say antarlakshya is the One Self made supreme through introvision in the state of a jivan- mukta. All the different statements above made pertain to Atma alone. He alone is a Brahmanishtha who sees that the above lakshya is the pure Atma. The jiva which is the twenty- fifth tattva, having abandoned the twenty-four tattvas, becomes a jivanmukta through the conviction that the twenty-sixth tattva (viz.,) Paramatma is ‘1’ alone. Becoming one with antarlak- shya (Brahman) in the emancipated state by means of antarlak- shya (introvision), jiva becomes one with the partless sphere of Paramakas’.
«< Thus ends the first Brahmana.”
Braumana II
Then Yajfiavalkya asked the Purusha in the sphere of the sun: “QO Lord, antarlakshya has been described many times, but it has never been understood by me (clearly). Pray १७६८५ 06 it to me.” He replied: “It is the source of the five elements, has the lustre of many (streaks of) lightning, and has four seats having (or rising from) ‘That’ (Brahman). In its midst, there arises the manifestation of tattva. It is very hidden and unmanifested. It can be known (only) by one who has got into the boat of jfiana. It is the object of both bahir and
antar (external and internal) lakshyas. In its midst is absorbed
> The commentator to support the above that antarlakshya, viz., Brahman is jala- or water-jyotis quotes the Pranayama-Gayatri which says: ^ 07 Apo- jyoti-raso’amrtam-Brahma, etc.”—Apo-jyotis or water-jyotis is Brahman.
MANDALABRAHMANA-UPANISHAD 247
the whole world. It is the vast partless universe beyond Nada, Bindu and Kala. Above it (viz., the sphere of agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-tejas (or the spiritual effulgence of Brahman). It
* has the brightness of Sukla (white lightf' like the ray of lightning. It alone has the characteristic of Sambhavi. In see- ing this, there are three kinds of drshti (sight), viz. ama (the new moon), pratipat (the first day of lunar fortnight), and *purnima (the full moon). The sight of ama is the one (seen) with closed eyes. That with half opened eyes is pratipat ; ‘while that with fully opened eyes 18 parnima. Of these, the practice of parnima should be resorted to. Its lakshya (or aim) 18 the tip of the nose. Then is seen a deep darkness at the root of the palate. By practising thus, a jyotis (light) of the form of an endless sphere isseen. This alone is Brahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally produced, then does Sambhavi take place. She (Sambhavi) alone is called Khechari. By practising it (viz., the mudra), a man obtains firmness of mind. Through it, he ob- tains firmness of vayu. The following are the signs: first it 18 seen like a star; then a reflecting (or dazzling) diamond ; ° then the sphere of full moon; then the sphere of the brightness of nine gems ; then the sphere of the midday sun ; then the sphere of the flame of agni (fire) ; all these are seen in order.
“(Thus much for the light in pirva or first stage.) Then there is the light in the western direction (in the uttara or 860 stage). Then the lustres of crystal, smoke, bindu, nada, kala, star, firefly, lamp, eye, gold, and nine gems, etc. are seen. This alone is the form of Pranava. Having united Prana and Apana and holding the breath in kumbhaka, one should fix his concentration at the tip of his nose and making shanmukhi® with the fingers of both his hands, one hears
> Comm.: Sukla is Brahman ® The original is, ‘ Vajra-Darpanam.’ = > Shanmukhi is said to be the process of hearing the internal sound by closing the two ears with the two thumbs, the two eyes with the two forefingers, the two nostrils with the two middle fingers, and the mouth with the remaining two fingers of both hands,
248 THIRTY MINOR UPANISHADS
the sound of Pranava (Om) in which manas becomes absorbed. ~
Such a man has not even the touch of karma. The karma of (Sandhyavandana or the daily prayers) is verily performed at the rising or setting of the sun. As there is no rising or setting (but only the éver shining) of the sun of Chit (the higher con- sciousness) in the’ heart of a man who knows thus, he kas no karma to perform. Risixg above (the conception of) day and night through the annihilation of sound and time, he becomes one with Brahman through the all-full 1809 and the attain- ing of the state of unmani (the state above manas). Through the state of unmani, he becomes amanaska (or without manas). “Not being troubled by any thoughts (of the world) then constitutes the dhyana.’ The abandoning of all karmas consti- tutes avahana (invocation of god). Being firm in the unshaken (spiritual) wisdom constitutes asana (posture). Being in the state of unmani constitutes the padya (offering of water for washing the feet of god). Preserving the state of amamaska (when manas is offered as sacrifice) constitutes the arghya (offer- ing of water as oblation generally). Being in state of eternal brightness and shoreless nectar constitutes snana (bathing). The contemplation of Atma as present in all constitutes (the applica- tion to the idol of) sandal™ The remaining in the real state of the drk (spiritual eye) is (the worshipping with) akshata (non-broken rice). The attaining of Chit (consciousness) is (the worshipping with) flower. The real state of agni (fire) of Chit 18 the dhapa (burning of incense). The state of the sun of Chit is the dipa (light waved before the image). The union of one- self with the nectar of full moon is the naivédya (offering ef food, etc.).2. The immobility in that state (of the ego being one with all) is pradakshina (going round the image). The conception of ‘I am He’ isnamaskara (prostration). The silence (then) is the stuti (praise). The all-contentment (or serenity then) is the visarjana (giving leave to god or finishing worship). (This is
1 In this paragraph, the higher or secret meaning is given of all actions done in the pija or worship of God in the Hindu houses as well as temples. Regard- ing the clothing of the idol which is left out here, the commentator explains 7 as avarana or screen.
> Here also the commentator brings in nirajana or the waving of the light before the image. That is according to him, the idea, “I am the self-shining.”
e
MANDALABRAHMANA-UPANISHAD 249
the worship of Atma by all Raja-yogins). He who knows this knows all.
“When the triputi* are thus dispelled, he becomes the kaivalya jyotis without bhava (existence) or abhava (non- existence), full .and motionless, like the ocean ‘without the tides or life the lamp without the wind. He becomes a brahmavit (knower of Brahman) by cognising tht end of the sleeping state, even while in the waking state. Though the (same) mind is absorbed in sushupti as also in samadhi, there is much difference between them. (In the former case) as the mind is absorbed in tamas, it does not become the means of salvation, (but) in samadhi as the modificationseof tamas in him are rooted away, the mind raises itself to the nature of the Partless. All that is no other than Sakshi-Chaitanya (witness-consciousness or the Higher Seif) into which the absorption of the whole universe takes place, inasmuch as the universe is but a delusion (or creation) of the mind and is therefore not different from it. Though the universe appears perhaps as outside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of brahmic bliss which is eternal and has dawned once (for all in him)—that man becomes one with Brahman. He in whom sankalpa perishes has got mukti in his hand. Therefore one becomes an emancipated person through the contemplation of Paramatma. Having given up both bhava and abhava, one becomes a jivanmukta by leaving off again and again in all states jfiana (wisdom) and jfieya (object of wisdom), dhyana (meditation) and dhyeya (object of meditation), lakshya (the aim) and alakshya (non-aim), drs'ya (the visible) and adrs’ya (the non- visible and tha (reasoning) and apoha (negative reasoning). ? He who knows this knows all..
“There are fiveavasthas (states), viz.:jagrat (waking), svapna (dreaming), sushupti (dreamless sleeping), the turya (fourth) and turyatita (that beyond the fourth), The jiva (ego) that is engaged in the waking state becomes attached tothe pravrtti (worldly) path and is the participator of naraka (hell) as the
1 The Triputi are the three, the knower, the known and the knowledge. Comm. : Dhyana and others stated before wherein the three distinctions are made. 2 Uhaand apoha—the consideration of the pros and cons.
82
250 _ THIRTY MINOR UPANISHADS
fruit of sins. He desires svarga (heaven) as the fruit of hi virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, ^ Hnough of the births tending to actions, the fruits of which tend to bondage till the end of this mundane existence.” Then he pursues the: nivrtti (return) path with a view to attain emancipation. And this person then takes refuge in a spiritval instructor in order to cross this mundane existence. Giving up passion and others, he does only those he is asked to do. Then having acquired the four sidhanas (means to salvation), he attains, in the middle of the : lotus of his heart, the Reality of antarlakshya that is but the Sat of Lord and begins to recugnise (or recollect) the bliss of Brahman which he had left (or enjoyed) in his sushupti state. At last he attains this state of discrimination (thus) : ‘I think I am the non-dual One only. I was in ajfiana for some time (in the waking state and called therefore Visva). I became somehow (or involuntarily) a Taijasa (in the dreaming state) through the reflection (in that state) of the affinities of the forgotten waking state; and now I am a Prajiia through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differences of state and place. And there is nothing of differentiation of class besides me.’ Having expelled even the smack of the difference (of conception) between ‘I’ and ‘That’ through the thought ‘I am the pure and the secondless Brahman’, and having attained the path of salvation which is of the nature of Parabrahman, after having become one with It through the dhyana of the sun’s sphere as shining with himself, he becomes fully ripened for getting salvation. Sankalpa and others are the causes of the bondage of the mind; and the mind devoid of these becomes fit for salvation. Possessing such a mind free from all (sankalpa, etc.,) and withdrawing himself from the outer world of sight and others and so keeping himself out of the odour of the universe, he looks upon all the world as Atma, abandons the con- ception of ‘I’, thinks ‘Iam Brahman’ and considers all these as Atma. Through these, he becomes one who has done his duty. | |
MANDALABRAHMANA-UPANISHAD 251
“The yogin is one that has realised Brahman that is all- full beyond turya. They (the people) extol him as Brahman ; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the bindu in the akas' of Paramatsna and pursuing the path of the partless bliss produced by the pure, secondless, stainless, and innate yoga sleep of amanaska, he becomes an efnancipated person. Then the yogin becomes immersed in the ocean of bliss. When com- pared to it, the bliss of Indra and others is very little. He who gets this bliss is the supreme yogin.
“Thus ends the second Brahmana.”
एद ^+ III ।
The freat *sage YAjfiavalkya then asked the Purusha in the sphere (of the sun): ^ 0 Lord, though the nature of ama- naska has been defined (by you), yet I forget it (or do not un- derstand it clearly). Therefore pray explain it again to me.” Accordingly the Purusha said : “ This amanaska is a great secret. By knowing this, one becomes a [0617807 who has done his duty. One should look upon it as Paramatma, associated with Sambhavi- mudra and should know also all those that can be known through a (thorough) cognition of them. Then seeing Parabrahman in his own Atma as the Lord of all, the immeasurable, the birthless, the auspicious, the supreme akas’, the supportless, the secondless the only goal of Brahma, Vishnu and Rudra and the cause of all and assuring himself that he who plays in the cave (of the heart) is such a one, he should raise himself above the dualities of existence and non-existence; and knowing the experience of the unmani of his manas, he then attains the state of Parabrah- man which is motionless as a lamp in a windless place, having reached the ocean of brahmic bliss by means of the river of amanaska-yoga through the destruction of all his senses. Then he resembles a dry tree. Having lost all (idea of) the universe through the disappearance of growth, sleep, disease, expiration and inspiration, his body being always steady, he comes to have a supreme quiescence, being devoid of the movements of
252 THIRTY MINOR UPANISHADS
his manas and becomes absorbed in Paramatma. The destruction of manas takes place after the destruction of the collective senses, like the cow’s udder (that shrivels up) after the milk has been drawn. It is this that is amanaska. By follow- ing this, one becomes always pure and becomes one that has done his duty, having been filled with the partless bliss by means of the path of taraka-yoga through the initiation into the sacred sentences ‘I am Paramatma, ‘That art thou,’ ‘I am thou alone,’ ‘Thou art I alone,’ etc.
“When his manas is immersed in the 8188 and he becomes all-full, and when he attains the unmani state, having abandoned all his collective senses, he conqéers all sorrows and impurities through the partless bliss, having attained the fruits of kaivalya, ` ripened through the collective merits gathered in all his previous lives and thinking always ‘I am Brahman,’ becomes one that has done his duty. ‘I am thou alone. There is no difference between thee and me owing to the fullness of Para- matma.’ Saying thus, he (the Purusha of the sun) embraced his pupil * and made him understand it.
“ Thus ends the third Brahmana.”
BraumMana LV
Then Yajfiavalkya addressed the Purusha in the sphere (of the sun) thus: “ Pray explain to me in detail the nature of the fivefold division of akas’.” -He replied : ^ There are five (viz): akas, parakas, mahakas, stryakas, and paramakas. That which is of the nature of darkness, both in and out is the first akag. That which has the fire of the deluge, both in and out is truly mahakas.. That which has the brightness of the sun, both in and out is suryakas. ‘That brightness which is indescribable, all- pervading and of the nature of unrivalled bliss is paramakas. By cognising these according to this description, one becomes of their nature. He is a yogin only in name, who does not cognise well the nine chakras, the six adharas, the three lakshyas and the five 4kas. Thus ends the fourth Brahmana.”
1 This is a reference to the secret way of imparting higher truth.
MANDALABRAHMANA-UPANISHAD 253
BrAHMANA V
“The manas influenced by worldly objects is liable to bond- age; and that (manas) which 18 not so influenced by these is fit for salvation. Hence all the world becomes an object of chitta ; whefeas the same chitta when it is supportless and well-ripe in the state of unmani, becomes worthy of laya (absorption in Brahman). This absorption you should learn from me who am the all-full. I alone am the cause of the absorption of manas. The manas is within the jyotis (spiritual light) which again is latent in the spiritual sound which pertains to the anahata (heart) sound. That manasewhich is the agent of creation, preservation, and destruction of the three worlds—that same manas becomes absorbed in that which is the highest seat of Vishnu ; through such an absorption, one gets the pure and secondless state, owing to the absence of difference then. This alone is the highest truth. He who knows this, will wander in the world like a lad or an idiot or a demon or a simpleton. By practising this amanaska, one is ever contented, his urine and feeces become diminished, his food becomes lessened: he becomes strong in body and his limbs are free from disease and sleep. — Then his breath and eyes being motionless, he realises Brahman and attains the nature of bliss.
“That ascetic who is intent on drinking the nectar of Brah- man produced by the long practice of this kind of samadhi, becomes a paramahamsa (ascetic) or an avadhita (naked ascetic). By seeing him, all the world becomes pure, and even an illiter- ate person who serves himis freed from bondage. He (the ascetic) enables the members of his family for one hundred and one generations to cross the ocean of samsara; and his mother, father, wife, and children—all these are similarly freed. Thus is the Upanishad. Thus ends the fifth Brahmana.”
9 ५.
NADABIN DU *-UPANISHAD OF RGVEDA
Tue syllable A is considered to be its (the bird Om’s) right wing, U, its left: 4 >, its tail; and the ardhamatra (half-metre) is said to be its head. ८ £
The (rajasic and tamasic) qualities, its feet upwards (to the loins) ; sattva, its (main) body ; * dharma is considererd to be its right eye, and adharma, its left.
The Bhirloka is situated in its feet ; the Bhuvarloka, in its knees ; the Suvarloka, in its loins ; andthe Maharloka, in its navel.
In its heart is situate the Janoloka; the tapoloka in its throat, and the Satyalokain the centre of the forehead between the eyebrows.
Then the matra(or mantra) beyond the Sahasrara (thousand- rayed) is explained (viz.,) should be explained.
An adept in yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by karmic influences or by tens of crores of sins.* ¢
1 Lit., Sound-seed.
2 The commentator says that M is the last letter and hence tail and ardhamatra is the head, as it enables one to attain to higher worlds.
3 Another reading is: The qualities are its feet, etc., and Tattva is its body.
*Comm.: Since this mantra has already occurred in the preceding khanda of the same sakha, it is simply referred in the text. The mantra is:
“ सहल्राण्येवियतां वस्यपक्षोरेदस्यपततः स्वर्गसदेवानस्यपदध्यसाक्षी सपर्यन् भवनानिविश्वा ”
The meaning seems to be—the letters A and U are the two wings of the Hamsa (Om) of the form of Vishnu which goes to svarga, the abode of 8018, the thousand-rayed God; that syllable, ‘Om’ bearing in its heart all the devas (of sattvaguna). He goes up to Sahasranha seeing the worlds personally ;: Sahasranha being the seat of the spiritual sun,
9
NADABINDU-UPANISHAD 255
The first matra has agni as its devata (presiding deity) ; the second, vayu as its १6९९३ ; the next matra is resplendent like the sphere of the sun and the last, the Ardhamatra the wise know as belonging to Varuna (the presiding deity of water). न ४। 1
“ach of these matras has indeed three kalas (parts). This is called Omkara. Know it by means of the dharanas, viz., concentration on each of the twelve kalas, or the variations of the matras produced by the difference of svaras or intonation). The first matra is called ghoshini; the second, vidyunmali (or vidyunmatra) ; the third, patangini ; the fourth, vayuvegini ; the fifth, namadheya; the sixth® aindri; the seventh, vaishnavi ; the eighth, sankari; the ninth, mahati; the tenth, dhrti (dhruva, Calcutta ed.) ; the eleventh, nari (mauni, Calcutta ed.) ; and *the ttwelfth, brahmi.’
Ifa person happens to die in the first matra (while con- templating on it), he is born again as a great emperor in Bharatavarsha.
If in the second matra, he becomes an illustrious yaksha; if in the third matra, a vidyadhara ; if in the fourth, a gandharva (these three being the celestial hosts).
If he happens to die in the fifth, viz., ardhamatra, he lives ` in the world of the moon, with the rank of a deva greatly glorified there.
If in the sixth, he merges into Indra; ifin the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures.
_ Tf in the ninth, in Maharloka; if inthe tenth, in Janoloka - (Dhruvaloka, Calcutta’ ed.) ; if in the eleventh, Tapoloka, and if in the twelfth, he attains the eternal? state of Brahma,
1 Comm.: The four matris are subdivided into twelve by their having each three svaras, Udatta, Anudiatta, and Svarita. Herethe author goes on to give the names of the twelve kalas and shows the method of practising Dharana on each. Ghoshipi is that which gives Prajiia: Vidyunmali is that which secures entrance into the loka of Vidyunmali, the king of the yakshas: Patangini is that which confers the power of movement through air like the लत “Patangini; Vayuvegini is that which gives the power of moving very rapidly : Namadheya means that which confers existence in Pitrloka: Aindri in Indraloka: Vaishnavi and Sankari in Vishnu and Siva-lokas respectively Mauni to the loka of Munis or Janoloka and Brahmi to Brahmaloka.
2 Eternal here means the lifetime of Brahma.
256 THIRTY MINOR UPANISHADS
That which is beyond these, (viz.,) Parabrahman which is beyond (the above matras), the pure, the all-pervading, beyond kalas, the ever resplendent and the source of all jyotis (light) should be known
* When the mind goes beyond the organs ard the gunas and is absorbed, having no separate existence and no mental action, then (the guru) should instruct him (as to his further course of development)
That person always engaged in its contemplation and al- ways absorbed in it should gradually leave off his body (or family) following the course of yoga and avoiding all inter- course with society
Then he, being freed from the bonds of karma and the existence as a jiva and being pure, enjoys the supreme bliss by his attaining of the state of Brahma ४ ४
0 intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your prarab- dha (that portion of past karma now being enjoyed) without making any complaint (of it).
Even after atmajfiana (knowledge of Atma or Self) has awakened (in one), prarabdha does not leave (him); but he does not feel prarabdha after the dawning of tattvajiiaina ° (knowledge of tattva or truth) because the body and other things are asat (unreal), like the things seen in a dream to one on awaking from it.
That (portion of the) karma which is done in former births, and called prarabdha does not at all affect the person (tattvajfidni), as there is no rebirth to him ‘
As the body that exists in the dreaming state is untrue, so is this body. Where then is rebirth to a thing that 18 illusory ? How can a thing have any existence, when there is no birth (to it) ?
As the elay is the material cause of the pot, so one learns from Vedanta that ajiiana is the material cause of the
1 Another edition says: he should enter through yoga the incomparable and quiescent Siva
2 Here the Calcutta edition stops
3 Tattvajiana is the discrimination of the tattvas of this universe and man, Atmajiana—the discrimination of Atma or the Self in man
NADABINDU-UPANISHAD 257
aniverse: and when ajfiina ceases to exist, where then is the cosmos ?
As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true.) 9
When he Knows it to be a piece of rope the illusory idea of a serpent vanishes
So when he knows the eternal substratum of everything and all the universe becomes (therefore) void (to him), where then is prarabdha to him, the body being a part of the world? Therefore the word prarabdha is accepted to enlighten the ignorant (only)
Then as prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of theclouds.
06 yogin being in the siddhasana (posture) and practising the vaishnavimudra, should always hear the internal sound through the right ear. |
The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the turya state within fifteen days.
In the beginning of his practice, he hears many loud sounds. They gradually increase in pitch and are heard more and more subtly. i
At first, the sounds are like those proceeding from the ocean, clouds, kettle-drum, and cataracts: in the middle (stage) those proceeding from mardala (a musical instrument), bell, and horn.
At the last stage, those proceeding from tinkling bells, flute, vina (a musical instrument), and bees. Thus he hears many such sounds more and more subtle.
When he comes to that stage when the sound of the great kettle-drum is being heard, he should try to distinguish only sounds more and more subtle He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not
allow his mind to be diverted from them towards others. 38
258 THIRTY MINOR UPANISHADS
The mind having at first concentrated itself on any one sound fixes firmly to that and is absorbed in it.
It (the mind) becoming insensible to the external impressions, becomes one with the sound as milk with water, and then becomes rapidly absorbed: in chidakas (the akas’ where Chit prevails).
Being indiffereat towards all objects, thé yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which destroys the mind.
Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound, and (then) his chitta becomes absorbed in it.
Just as the bee drinking the honey (alone) does not care for the odour, so the chitta which is always absorbed in sound, does not long for sensual objects, as it is bound by the sweet smell of nada and has abandoned its flitting nature.
The serpent chitta through listening to the nada is entirely absorbed in it, and becoming unconscious of everything concen- trates itself on the sound.
The sound serves the purpose of a sharp goad to control the maddened elephant—chitta which roves in the pleasure-garden of the sensual objects.
Jt serves the purpose of a snare for binding the deer—chitta. It also serves the purpose of a shore to the ocean waves of chitta.
The sound proceeding from Pranava which is Brahman is of the nature of effulgence; the mind becomes absorbed in it; that is the supreme seat of Vishnu.
The sound exists till there is the akasic conception (akasa- sankalpa). Beyond this, is the (as'abda) soundless Para- brahman which is Paramatma. |
The mind exists so long as there is sound, but with its (sound’s) cessation, there is the state called unmani of manas (viz., the state of being above the mind).
This sound is absorbed in the Akshara (indestructible) and the soundless state is the supreme seat.
The mind which along with Prana (Vayu) has (its) karmic affinities destroyed by the constant concentration upon nada is absorbed in the unstained One. There is no doubt of it.
NADABINDU-UPANISHAD 259
Many myriads of 808४8 and many more of bindus—(all) become absorbed in the Brahma-Pranava sound.
Being freed from all states and all thoughts whatever, the yogin remains like one dead. He is a mukta. There is no doubt about this. = |
eAfter that,the does not at any time heaw the sounds of conch or dundubhi (large kettle-drum). ,
The body in the state of unmani is certainly like a log and does not feel heat or cold, joy or sorrow.
The yogin’s chitta having given up fame or disgrace is in samadhi above’ the three states
Being freed from the waking and the sleeping states, he attains to his true state
When the (spiritual) sight becomes fixed without any object to be seen, when the vayu (prana) becomes still without any effort, and when the chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pranava.
Such is the Upanishad.
५
C
YOGAKUNDALP-UPANISHAD OF | KRSHNA-YAJURVEDA * Cuarrzr I
(पाष ^ ° has two causes, vasands and (prana) vayu. If one of them is controlled, then both are controlled. Of these two, a person should control (prana) vayu always through modezate food, postures, and thirdly sakti-chala.* I shall explain the nature of these. Listen to it,O Gautama. One should take a sweet and nutritious food,’ leaving a fourth (of his stomach). unfilled) in order to please Siva (the patron of yogins). This is called moderate food. Posture herein required is of two kinds, padma and vajra. Placing the two heels over the two opposite thighs (respectively) is the padma (posture) which is the destroyer of all sins. Placing one heel below the milakanda ° and the other over it and sitting with the neck, body and head erect isthe vajra posture. ‘The sakti (mentioned above) is only kundalini. A wise man should take it up from its place, (viz., the navel, upwards) to the middle of the eyebrows. This is called sakti-chala. In practising it, two things are necessary,
1In this Upanishad are stated the ways by which the Kundalini power is roused from the navel upwards to the middle of the eyebrows and then up to saha-
srara in the head: this being one of the important works of an adept to master the forces of nature.
> Chitta is the flitting aspect of Antahkarana. ५ Lit., the moving of sakti which is Kundalini. * Regarding the quantity to be taken, one should take of solid food half of
his stomach : of liquid food, one quarter, leaving the remaining quarter empty for the air to percolate.
5 Milakanda is the root of kanda, the genital organ.
YOGAKUNDALI-UPANISHAD 261
Sarasvatichalana’* and the restraint of prana (breath). Then through practice,kundalini(which is spiral) becomes straightened. Of these two, I shall explain to you first Sarasvati-chilana. It is said by the wise of old that Sarasvati is no other than Arundhati.’ 1६, is only by rousing her up*that kundalini is roused. When prana (breath) is passing through (one’s) Ida (left nostril), he should assume firmly padma-posture and should lengthen (inwards) 4 digits the akas of 12 digits.® Then the wise man should bind the (sarasvati) nadi by means of this lengthened (breath) and holding firmly together(both his ribs near the navel) by means of the forefingers and thumbs of both hands, (one hand on each side) should stir up kundalini with all his might from right to left often and often; for a period of two muhirtas (48 minutes), he should be stirring it up fearlessly. Then he ghould,draw up alittle when kundalini enters sushumna. By this means, kundalini enters the mouth of sushumna. Prana (also) having left (that place) enters of itself the sushumna (along with kundalini). By compressing the neck, one should also expand the navel. Then by shaking sarasvati, prana goes above (to) the chest. Through the contraction of the neck, prana goes above from the chest. Sarasvati who has sound in her womb should be shaken (or thrown into vibration) each day. Therefore by merely shaking it, one is cured of diseases. Gulma (a splenetic disease), jalodara (dropsy), pliha (a splenetic disease) and all other diseases arising within the belly, are un- doubtedly destroyed by shaking this Sakti.
I shall now briefly describe to you pranayama. Prana is the vjyu that moves in the body and its restraint within is known as kumbhaka. It is of two kinds, sahita and kevala.* One should practise sahita till he gets kevala. There are four bhedas (lit., piercings or divisions) viz., sirya, ujj4yi, sitali, and bhastri.
1The moving of sarasvati nadi situated on the west of the navel among the 14 nadis (Vide Varaha and other Upanishads).
2 Sarasvati is called also Arundhati who is literally one that helps good actions being done and the wife of Rshi Vasishtha—also the star that is shown to the bride on marriage occasions.
3 In exhalation, prana goes out 16 digits and in inhalation, goes in only for 12, thus losing 4. But if inhaled for 16, then the power is aroused.
* Lit., associated with and alone. Vide Sandilya-Upanishad.
262 THIRTY MINOR UPANISHADS
The kumbhaka associated with these four is called sahita kumbhaka. प
Being seated in the padma posture upon a pure and pleasant seat which gives ease and is neither too high nor too low, and in a place which is pure, lovely and free from pebbles, ete., and which for the length of & bow is free from cold, fire, and waters one should shake (or throw into vibration) Sarasvati; slowly inhal- ing the breath from outside, as long as he desires, through the right nostril, he should .exhale it through the left nostril. He should exhale it after purifying his skull (by forcing the breath up). This destroys the four kinds of evils caused by vayu as also by intestinal worms. This should be done often and it is this which is spoken of as siryabheda. 3
Closing the mouth and drawing up slowly the breath as be- fore with the nose through both the nadis (or nostrils) and retain- ing it in the space between the heart and the neck, one should ex- hale it through the left nostril. This destroys the heat caused in the head as well as the phlegm inthe throat. It removes all diseases, purifies his body and increases the (gastric) fire within. It removes also the evils arising in the nadis, jalodara (water- belly or dropsy) and dhatus. This kumbhaka is called ujjayi and may be practised (even) when walking or standing.
Drawing up the breath as before through the tongue with (the hissing sound of) स and retaining it as before, the wise man
should slowly exhale it through (both) the nostrils. This is called sitali kumbhaka and destroys diseases, such as gulma, pliha, consumption, bile, fever, thirst, and poison.
Seated in the padma posture with belly and neck erect, the wise man should close the mouth and exhale with care through the nostrils. Then he should inhale a little with speed up to the heart, so that the breath may fill the space with noise between the neck and skull. Then he should exhale in the same way and inhale often and often. Just as the bellows of a smith are moved (viz., stuffed with air within and then the air is let out), so he should move the air within his body. If the body gets tired, then he should inhale through the right nostril. If his _ belly is full of vayu, then he should press well his nostrils with
YOGAKUNDALI-UPANISHAD 263
all his fingers except his forefinger, and performing kumbhaka as before, should exhale through the left nostril. This frees one from diseases of fire in (or inflammation of) the throat, increases the gastric fire within, enables one to know the kundalini, produces purity removing sins, gives happiness and pleasure and destroys phlegin which is the bolt (or obstacle) to the door at the mouth of brahmanfdi (viz., sush;mna).. It pierces also the three granthis* (or knots) differentiated through the three gunas. This kumbhaka 18 known 88 bhastri and should especi- ally be performed.
Through fhese four ways when kumbhaka is near (or is about to be perfoymed), the. sinless yogin should practise the three 0801188. The first is called milabandha. The second is called uddiyana, and the third isjalandhara. Their nature will be thus described. Apana (breath) which has a downward tendency is forced up by one bending down. This process 18 called milabandha. When apana israised up and reaches the sphere of agni (fire), then the flame of agni grows long, being blown about by vayu. Then agni and apana come to (or com- mingle with) prana in a heated state. Through this agni which is very fiery, there arises in the body the flaming (or the fire) which rouses the sleeping kundalini through its heat. Then this kundalini makes a hissing noise, becomes erect like a serpent beaten with stick and enters the hole of brahmandadi (sushumna), Therefore yogins should daily practise milabandha often. Uddiyana should be performed at the end of kumbhaka and at the beginning of expiration. Because prana uddiyaté (viz., goes up) the sushumna in this bandha, therefore it called uddiyana by the yogins. Being seated in the vajra posture and holding firmly the two toes by the two hands, he should press at the kanda and at the place near the two ankles. Then he should grad- ually upbear the tana ° (thread or nadi) which is on the western side first to udara (the upper part of the abdomen above the navel), then to the heart and then to the neck. When
prana reaches the sandhi (junction) of navel, slowly it removes
1 They are Brahmagranthi, Vishnugranthi, and Rudragranthi. 2 Bandhas are certain kinds of position of the body. ` 3 This probably refers to Sarasvati Nadi.
264 THIRTY MINOR UPANISHADS
the impurities (or diseases) in the navel. Therefore this should be frequently practised. ‘The bandha called jalandhara should be practised at the end of kumbhaka. This jalandhara is of the form of the contraction of the neck and is an impediment to the passage of vayu (upwards). When the neck is contracted at once by bending downwards (so that the chin may touck the breast), prana goes through brahmanadi on the western tana in the middle. Assuming the seat as mentioned before, one should stir up sarasvati and control prana. On the first day kumbhaka should be done four times; on the second day it should be done ten times, and then five times separately; on’ the third day, twenty times will do, and afterwards kumbhaka should be per- formed with the three bandhas and with an increase of five times each day. |
Diseases are generated in one’s body through the, following causes, viz., sleeping in daytime, late vigils over night, excess of sexual intercourse, moving in crowd, the checking of the discharge of urine and feces, the evil of unwholesome food and laborious mental operation with prana. Ifa yogin is afraid of such diseases (when attacked by them), he says, ^^ my diseases have arisen from my practice of yoga.” ‘Then he will discontinue this practice. This is said to be the first obstacle to yoga. The second (obstacle) is doubt; the third is carelessness; the fourth, laziness; the fifth, sleep; the sixth, the not leaving of objects (of sense) ; the seventh, erroneous perception ; the eighth, sensual objects; the ninth, want of faith ;* and the tenth, the failure to attain the truth of yoga. A wise man should abandon these ten obstacles after great deliberation. The practice of pranayama should be performed daily with the mind firmly fixed on Truth. Then chitta is absorbed in sushumna, and prana (there- fore) never moves. When the impurities (of chitta) are thus re- moved and prana is absorbed in sushumna, he becomes a (true) yogin. Apana, which has a downward tendency should be raised up with effort by the contraction (of the anus), and this is spoken of as milabandha. Apana thus raised up mixes with agni and
1The text 18 Anakhiam which has no sense. It has been translated as Anastha.
YOGAKUNDALI-UPANISHAD 265
then they go up quickly to the seat of prana. Then praya and apana uniting with one another go to kundalini, which is coiled up andasleep. Kundalini being heated by agni and stirred up by vayu, extends her body in the mouth of sushumna, pierces the brahmagranthi formed of rajas, and flashes at gnce like lightning at ghe mouth “of sushumna. Then it goey up at once through Vishnigranthi tothe heart. Thenit goes up through rudragran- thi and above it to the middle of the eyebrows; having pierced this place, it goes up to the mandala (sphere) of the moon. It dries upthe moisture produced by the moon in the anahatachakra having sixteen® petals." When the blood is agitated through the speed of prama, it becomes bile from its contact with the sun, after which it goes to the sphere of the moon where it becomes of the nature of the flow of pure phlegm. How १५९३ it (blood) which is,very cold become hot when it flows there? (Since) at the same time the intense white form of moon is speedily heated. Then being agitated, it goesup. Through taking in this, chitta which was moving amidst sensual objects externally, is re- Strained there. The novice enjoying this high state attains peace and becomes devoted to Atma, Kundalini assumes the eight*® forms of prakrti (matter) and attains Siva by encir- cling him and dissolves itself in Siva. Thus rajas-s'ukla + (seminal fluid) which rises up goes to Siva along with marut (vayu) ; prana and apana which are always produced become equal. Pranas flow in all things, great and small, describable or in- describable, as fire in gold. Then this body which is adhibhautika (composed of elements) becomes adhidaivata (relating to a tu- telar deity) and is thus purified. Then it attains the stage of ativahika.” Then the body being freed from the inert state
1 Twelve seems to be the right number of petals in the anahata-chakra of the heart ; but the moon is probably meant having sixteen rays.
2? The passages here are obscure-
3 They are Milaprakrti, Mahat, Ahankara and the five elements,
* Here it is the astral seminal fluid which, in the case ef a neophyte, not having descended to a gross fluid through the absence of sexual desire, rises up being conserved as a spiritual energy.
a 5 A stage of being able to convey to other bodies the deity appointed by God to help in the conveying of sukshma (subtle) body to other bodies at the expiry of good actions which contribute to the enjoyment of material pleasures (vide Apte’s Dictionary).
34
266 THIRTY MINOR UPANISHADS
becomes stainless and of the nature of Chit. In it, the ativahika becomes the chief of all, being of the nature of That. Like the conception of the snake in a rope, so the idea of the release from wife and 88108818, is the delusion of time. Whatever appears is unreal. Whatever is absorbed is unreal. Like the illusory conception of silver ja the mother-of-pearl, so is the idea of man and woman. The microcogm and the macrocosm are one and the same; 80 also the linga and sitratma, svabhava (substance) and form and the self-resplendent light and Chidatma
The Sakti named kundalini, which is like a thread in the lotus and is resplendent, is biting with the upper end of its hood (namely, mouth) at the root of the lotus the milakanda Taking hold of its tail with its mouth, it is in contact with the hole of brahmarandhra (of sushumna). Ifa person seated in the padma posture and having accustomed himself to.the con- traction of his anus makes his vayu go upward with the mind intent on kumbhaka, then agni comes to svadhishthana flam- ing, owing to the blowing of vayu. From the blowing of vayu and agni, the chief (kundalini) pierces open the brahma- granthi and then vishnugranthi. Then it pierces rudragranthi, after that, (all) the six lotuses (or plexuses). Then Saktiis happy with Siva in sahasraéra kamala (1,000 lotuses seat or pineal gland). This should be known as the highest avastha (state)
and it alone is the giver of final beatitude. Thus ends the first chapter.
Cuapter II
I shall hereafter describe the science called khechari ates is such that one who knows it is freed from old age and death in this world. One who is subject to the pains of death, dis- ease and old age should, O sage, on knowing this science make his mind firm and practise khechari. One should regard that person as his guru on earth who knows khechari, the destroyer of old age and death, both from knowing the meaning of books and practice, and should perform it with all his heart. The science of khechari is not easily attainable, as also its practice.
YOGAKUNDALI-UPANISHAD 267
Its practice and melana’ are not accomplished simultaneously. Those that are bent upon practice alone do not get melana. Only some get the practice, O Brahman, after several births, but melana is not obtained even after a hundred births. Having undergone the practice after several births, some (solitary) yogin gets the melana in somé future birth as the result of fis practice. When a yogin gets this melana from the mouth of his guru, then he obtains the siddhis mentioned in the several books. When a man gets this melana through books and the significance, then he attains the state of Siva freed from all rebirth. Even gurus may not be able to k:ifow this without books. Therefore this science is very difficult to master. An ascetic should wander over the earth so long as he fails to get this science, and when this science is obtained, then he has got the siddhi in his hand (wz., mastered, the psychical powers). Therefore one should regard as Achyuta (Vishnu) the person who imparts the melana, as also him who gives out the science. He should regard as Siva him who teaches the practice. Having got this science from me, you should not reveal it to others. Therefore one who knows this should protect it with all his efforts (viz., should never give it out except to persons who deserve it). O Brahman, one should go to the place where lives the guru, who is able to teach the divine yoga and there learn from him the science khechari, and being then taught well by him, should at first practise it carefully. By means of this science, a person will attain the siddhi of khechari. Joining with khechari sakti (viz., kundalini sakti) by means of the (science) of khechari which contains the bija (seed of letter) of khechari, one becomes the lord of khe- charas (Devas) and lives always amongst them. Khechari bija (seed-letter) is spoken of as agni encircled with water and as the abode of khecharas (Devas). Through this yoga, siddhi is mastered. The ninth (bija) letter of somams’a (soma or moon part) should also be pronounced in the reverse order. Then a letter composed of three amsas of the form of moon has been describ- ed; and after that, the eighth letter should be pronounced in
1 Melana is lit., joining. This is the key to this science which seems to be kept profoundly secret and revealed by adepts only at initiation, as will appear from the subsequent passages in this Upanishad.
268 THIRTY MINOR UPANISHADS
the reverse order; then consider it as the supreme and its beginning as the fifth, and this is said to the kita (horns) of the several bhinnas (or parts) of the moon.* This which tends to the accomplishment of all yogas, should be learnt through the initiation of 2 guru. He who recites this twelve times every day, will not get even in sleep that maya (illusion) which is born in his body and which is the source of all vicious deeds. He who recites this five lakhs of times with very great care—to him the science of khechari will reveal itself. All obstacles vanish and the devas are pleased. The destruc- tion of valipalita (viz., wrinkle and greyness of ‘nair) will take place without doubt. Having acquired this great science, one should practise it afterwards. If not, O Brahman, he will suffer without getting any siddhi in the path of khechari. If one does not get this nectarlike science in this practice, he should get it in the beginning of melana and recite it always; (else) one who is without it never gets siddhi. As soon as he gets this science, he should practise it; and then the sage will soon get the siddhi. Having drawn out the tongue from the root of the palate, a knower of Atma should. clear the impurity (of the tongue) for seven days according to the advice of his guru. He should take a sharp knife which is oiled and cleaned and which resembles the leaf of the plant snuhi (“ Euphorbia antiquorum ”) and should cut for the space of a hair (the frenum Lingui). Having powdered saindhava (rock-salt) and pathya (sea-salt), he should apply it to the place. On the seventh day, he should again cut for the space of a hair. Thus for the space of six months, he should continue it always gradually with great care. In six months, Siro-bandha (bandha at the head),’ which is at the root of the tongue is destroyed. Then the yogin who knows timely action should encircle with Siro-vastra (lit., the cloth of the head) the Vak-Isvari (the deity presiding over speech) and should draw (it) up. Again by daily drawing it up for six months, it comes, O sage, as far as the middle of the eyebrows and obliquely up to the opening of the ears ; having. gradually practised, it goes to the root ofthe chin. Then in
1 All these are very mystic.
YOGAKUNDALI-UPANISHAD 269
three years, it goes up easily to the end of the hair (of the head) It goes up obliquely to Sakha* and downwards to the well of the throat. In another three years, it occupies brahmarandhra and stops there without doubt. Crosswise it goes up to the top of the head and downwards to the well of the¢hroat. Gradually it @pens the great adamantine door in the head. The rare science (of khechari) bija has begn explained before. One should perform the six angas (parts) of this mantra by pronounc- ing it in six different intonations. One should do this in order to attain all the siddhis; and this karanyésam ° should be done gradually and not all at a time, since the body of one who does it all at once will goon decay, Therefore it should be practised, O best of sages, little by little. When the tongue goes to the brahmarandhra through the outer path, then one should place the tongue after moving the bolt of Brahma which cannot be mastered by the devas. On doing this for three years with the poiat of the finger, he should make the tongue enter within: then it enters brahmadvara (or hole). On entering the brahmadvara, one should practise mathana (churning) well. Some intelligent men attain siddhi even without mathana. One who is versed in khechari mantra accomplishes it without mathana. By doing the japa and mathana, one reaps the fruits soon. By connect- ing a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk, one should restrain his breath in his heart and seated in a convenient posture with his eyes concentrated between his eyebrows, he should perform mathana slowly. In six months, the state of mathana becomes natural like sleep in children. And it is not advisable to do mathana always. It should be done (once) only in every month. A yogin should not revolve his tongue in the path. After doing this for twelve years, siddhi is surely obtained. Then he sees the whole universe in his body as not being different from Atma. This path of the irdhvakundalini (higher kundalini), O chief of kings, conquers the macrocosm. Thus ends the second chapter.
1 Probably it here means some part below the skull. 2 Certain motions of the fingers and hands in the pronunciation of mantras.
270 THIRTY MINOR UPANISHADS Cuapter ITI Melanamantra.— हीं (Hrim), भं (bham), सं (sam), षं (sham), फे
(pham), सं (sam), and क्ष (1811800). The lotus-bort (Brahma) said:
0 Sankara, (81018) new moon (the first day of the leaar *
fortnight) and full moon,ewhich is spoken of as its (mantra’s) sion? In the first day of lunar fortnight and during new moon and full moon (days), it should be made firm and there is no other way (or time). A man longs for an object through passion and is infatuated with passion for objects. ` 006 should always leave these two and seek the Nirafijana (stainless). He should abandon everything else which he thinks is favourable to himself. Keeping the manas in the midst of sakti, and vakti in the midst of manas, one should look into manas by«means of of manas. Then he leaves even the highest stage. Manas alone is the bindu, the cause of creation and preservation. It is enly through manas that bindu is produced, like the curd from milk. The organs of manas is not that which is situated in the mid- dle of bandhana. Bandhana is there where Sakti is between the sun and moon. Having known sushumna and its bheda (piercing) and making the vayu go in the middle, one should stand in the seat of bindu, and close the nostrils. Having known vayu, the above-mentioned bindu and the sattva-prakrti as well as the six chakras, one should enter the sukha-mandala (viz., the sahasrara or pineal gland, the sphere of happiness). There are six chakras. Miualadhara is in the anus; svadhish- thana is near the genital organ; manipiraka is in the navel ; anahata 18 in the heart; visuddhi is at the root of the neck and ajfia is in the head (between the two eyebrows). Having known these six mandalas (spheres), one should enter the sukha- mandala (pineal gland), drawing up the vayu and should send it ‘(vayu) upwards. He who practises thus (the control of) vayu becomes one with brahmanda (the macrocosm). He should practise (or master) vayu, bindu, chitta, and chakra. e Yogins attain the nectar of equality through samadhi alone. Just as the fire latent in (sacrificial) wood does not
SE Fe ne De EI
a 4
— ae
YOGAKUNDALI-UPANISHAD 271
appear without churning, so the lamp of wisdom does not arise without the abhyasa yoga (or practice of yoga). The fire placed in a vessel does not give light outside. When the vessel is broken, its light appears without. One’s body is spoken of as the vessel, and the seat of “That” is the fire (org light) within ; and when it (the bodyg is broken through the words of a guru, the light sf brahmajiiana becomes resplendent. With the guru as the helmsman, one crosses the subtle body and the ocean of 88118818 through the affinities of practice. That vak* (power of speech) which sprouts in para, gives forth two leavesin pas'yanti, buds forth in ma- dhyama and blossgms in vaikhari—that vak which has before been described, reaches the stage of the absorption of sound, reversing the above order (viz., beginning with vaikhari, etc). Whoevexthinks that He who is the great lord of that vak, who is the undifferentiated and who is the illuminator of that vakds Self ; whoever thinks over thus, is never affected by words, high or low (or good or bad). The three (aspects? of conscious- ness), vis'va, taijasa, and prajfia (inman), the three Virat, Hi- ranyagarbha, and Isvara in the universe, the egg of the uni- verse, the egg of man ° and the seven worlds—all these in turn are absorbed in Pratyagatma through the absorption of their respective upadhis (vehicles). The egg being heated by the fire of jfiana is absorbed with its karana (cause) into Paramatma (Universal Self). Then it becomes one with Parabrahman. It is then neither steadiness nor depth, neither light nor dark- ness, neither describable nor distinguishable. Sat (Be-ness) alone remains. One should think of Atma as being within the body like a light ina vessel. Atmais of the dimensions of a thumb, is a light without smoke and without form, is shining within (the body) and is undifferentiated and immutable.
*Vak is of four kinds (as said here) para, pasyanti, madhyama, and vaikhari. Vaikhari being the lowest and the grossest of sounds, and para being the highest. In evolution vak begins from the highest to the lowest and in Gea it takes a reverse order, to merge into the highest subtle sound Para).
* The first three aspects of consciousness refer to the gross, subtle, and ‘karina bodies of men, while the second three aspects refer to the three bodies of the universe. This 18 from the standpoint of the three bodies.
* The egg of man—this shows that man in his formation is and appears as an egg, just as the universe is, and appears as an egg.
272 THIRTY MINOR UPANISHADS
The Vijfidana Atma that dwells in this body is deluded by maya during the states of waking, dreaming, and dreamless sleep ; but after many births, owing to the effect of good karma, it wishes to attain its own state. Who amI? How has this stain of mundane existence accrued to me? What becomes in the dreamless sleep-of me who am engaged in business inthe waking and dreaming states? Just as a bale of cotton is burnt by fire, so the Chidabhasa * which 18 the result of non-wisdom, 18 burnt by the (wise) thoughts like the above and by its own supreme illumination. The outer burning (of body as done in the world) is no burning at all. When the wordly wisdom is destroyed, Pratyagatma that is in the dahara, (akas or ether of the heart) obtains vijfiana, diffusing itself everywhere and burns in an instant jfidnamaya and manomaya (sheaths). After this, He himself shines always within, like a light within a vessel.
That muni who contemplates thus till sleep and till death is to be known as a jivanmukta. Having done what ought to be done, he is a fortunate person. And having given up (even) the state of a jivanmukta, he attains videhamukti (emancipation in a disembodied state), after his body wears off. He attains the state, as if of moving in the air. Then That alone remains which is soundless, touchless, formless, and deathless, which is the rasa (essence), eternal, and odourless, which has neither beginning nor end, which is greater than the great, and which is permanent, stainless, and decayless.
Thus ends the Upanishad.
। =
1 It is the consciousness that becomes distorted and is unable to cognise itself through the bodies
+ A PAGE + ApnimAna 1.८; Achyuta 9 क | Adhibhautika 265 Adhibhita 98s Sain GS Adhidaivika 265 Adhyatma 6 ^ ८:04 Adhyatma-Upanishad ... 55 Adityas > ८ vee eee Adityaloka 243 Advaita 4. | Agn&ya-sacrifice 4९ £48 Agni 46, 61, 62, 75, 113 - 116, 121, 187, 197, 237 Agnihotra PIE Bi =: Agrahya 4.६. 99 Agamin 221 Ahambrahmasmi cage eo Ahankara 27, 44, 55, 116 Ahavaniya 491 Ahimsa ange YP. Aindri 255 Ajapa-Gayatri +. 4108118. 20 Ajha 212, 270 Akara 232, 254 Akarm स ae Akay ` 46, 61, 62, 75, 113 116, 197, 237 Akshata we 248 Alambus& 176, 206, 239 Amanaska 245, 251 Amaroli 200 Amrtandda-Upanishad ... 216 Amrtabindu-Upanishad ... 34 Amirti ..„ 249 Ananda 17 Anandamaya 14, 47 Anahata 212, 253 Ananta Pee
. 85
@ INDEX OF PROPER NAMES
PAGE Anganyasas ww. 914 Anna 75, 260 Annamaya ees ae Antahkarana 44,46, 113 Antarlakshya we 244 Antarvedi 122 Antaryamin 15 A pana 177, 206, 219 Apantaratama 60, 69 Apara ‘ih le Apas 46, 61, 62, 75, 113, 116, 197, 236 Apoha ww. 249 Apsaras 134 Apyayana wwe ` 243 Arambha 193, 242 Arani ०, 203 Aranyakas Ardhamatra 203, 232, 254 Arghya 248 Arjava Pare १ Arundhati 261 Aruni 4 ^; `. Asabdhabrahman bik: a Asamsakti 232 Asana 238, 243, 248 Asamprajhata-Samadhi .., 10 Asat ,,, 17, 61 Asmat Sees Ashtakshara 124, 128 Asipatravanasreni - 141 Asuras poe eR , Asteya 173 Asura ne Nee | As’valayana व) As'vattha 17 Atadvyavrtti-Samadhi ... 10 Atala RIOR Atharvan 172 Atharvanaveda 6, 62
274 PAGE
Ativahika 265
Atma Jie 998
Atmabodha-Upanishad ... 37
Atmanishtha-Vidya 4,
Atmajhana ,.. 206
Atma-Tattva € eee 243
Atura-Sannyasa eee
Avichchinna ^
Avadhita 153
Avahana ,,, 248
Avarana-Sakti 43, 130
Avasthas 47, 232, 249
Avidya ८.५ 93
Avimukta श. | Avyakta 43, 47, 115
BAHIRLAKSHYA ,,, 244 Bahidaka 132, 153 Bandha ०५ 19.93 Bhadra 174, 202, 217
Bharata Pa Sy Bharadvaja 124, 132° Bhastri 261 Bhasvati 73 Bhiksha > | Bhikshuka-Upanishad ... 132 Bhinnas ... 268 Bhih 74, 187, 254 Bhitas'raddha wv. 149 Bhitadi 61 Bhimika => ४ Bhuvah 74, 187, 254 Bija ,,, 2852 Bindu 200, 202, 208 Bodha 9 Boar-shaped 220 Brahmi ५. "9 Brahmanda 44, 270 Brahma 19, 60, 62, 69 Brahmanya cod ae Brahmanas i, 62, 110 Brahman 16, 18 Brahmacharya 135, 175
Brahmacharin 212
Brahmajfiana 106
Brahma-nada 2 Brahmarandhra io a
Brahmavidya - 81, 212, 222
THIRTY MINOR UPANISHADS
PAGE Brahmavit 51, 233 Brahmavidvara isan; 288 Brahmavidvariya 238 Brahmavidvarishtha + Brahmopanishad a ae Brhadratha श 24 Brhaspati 124,125 Buddhi ९० OO ¢ CHAKRA 7, 117, 205, 238 Chandra 19 Chandala ba OF OE Chandrayane oa ae Chhandas 62, 128 Chidabhasa 47, 2'72 Chidananda 9) Chinmatra € © 10, 82 Chit ०,* 248 Chitta 7, 9, 55 Colours, Seven 8 6 D DAHARA 63, 75, 272 Dakshinagni ५. | Danti 269 Dars’anagni भ. Dattatreya 132, 145, 190 Daya sa foes Devas 0: Devadatta 177, 206 Devarshi ,,. 148 Devasraddha .. 148 Dhanafijaya 177, 206 Dharana 173, 188, 216, 238, 243 Dharma Sea’ ae Dharma-megha 50, 58 Dharma-Sastras ८4.98 Dhatus 116, 121 Dhrti 173, 255 Dhruva 188, 255 Dhipa oe 268 Dhyana 26, 173, 189, 216 238, 243, 248 Dhaydnabindu-Upanishad 202 Dik 46, 221 Diksha revere tp | Dipa .., 248
INDEX 275 PAGE PAGE Tiseases 264 | Hrdaya 117, 160, 201, 204, 208 Divyasraddha 149 | Hrim ,,, 204 Drk ... 248 | Hrshikes’a 192 Duhkha “a tree +, Dundubhi ,,, 259 द: D upvasas 145 + Dvadas‘anta 184 | IcHonHi na | Dvaparayuga oot 400} 109 122, 176, 206, 239 Dvaita ,,„ 2¢ | Ikshana on ee E Ikshvaku ४०." ^. 99 Indra 19, 187, 221 EKADANDI .. 156 | Ishana १८. Ekanta ग .. 27 | Ishtadevata 179 Isvara ++ Ge » Isvara-chaitanya in Itihasas ८५ GAnpDHARI 174, 206 Gandharvas 62, 64 J Ganes'a e 179 Garbha-U panishad. 116 | JADABHARATA 132, 145 Garhapatya .. 121 | Jagrata 13, 47, 113, 232, 234 Gautama 132, 212 | Jalajyotis ,., 246 Gayatri 180, 190, 217 | Jalandhara 194, 207, 263 Ghata 193, 242 | Jalodara sie lk Sek Ghora-Angiras 60, 69 | Jambavan re „ 29 Ghoshini . 255 | Janoloka 187, 254 Gomukha 174 | Jati eas Goraksha .. 135 | Japa PRI. Gotra .. 12 | Jayanta 64 Grahya 3 ~" 29 | Jiva 14, 19, 47 Granthi 56, 241, 266 | Jivanmukta 6, 88, 232, 234 Grhastha .. 135 | Jivita 122, 237 Gidhasupti ... 234 | Jihana 16, 20, 184, 193 Gulma 182, 261 | Jiianendriyas 45, 113 Guru 93, 267 | Jvalanti ww. 289 Jvalakila १. + H Jyotisha art ee H 198, 210 K Hamsa 132, 147, 153, 161 206, 213, 254 | Karras ie ES Hamsa-Upanishad ,,„ 212 | Kaivalya-Upanishad pk we Haniman 1, 125 | Kaivalya wei 989 Haradhvaja 137 | Kala WO ee Haritaka ... 132 | Kalatita 125, 130 Hastjihva 176, 206, 239 | Kalahamsa 202 Hathayoga 196, 238 | Kalavafichana 239 Havirats .. 62 | Kalisantaérana-Upanishad 130 Hiranyagarbha ... 44 | Kalasitra ede eel Hita ,,, 64] Kalpa ध ^ ae
276 THIRTY PAGE Kanda 238 Kanthata 214 Kanthamudra 241 Karanyasa aes aaa Karma ५८. aS Karmendriyas ९ #4, 218 Karkata ma | Karta . © 14 Kasi 42 _ Kaustubha 204: Kaya-ripa 188 Kaya-vyiha + 88 Kevala 56, 182, 261 Khaga +न Khanda-paras’'u 61 Khecharimudra 183, 194, 207, 266 Kilaka iv ae Kimpurusha 134 Kinnaras 134 Koka ` अ 1.10 Kosa 14, 46 Koshthagni 121 Krama-mukta 236 Kravyadi 75 Krchchhra .. 148 Krkara 177, 206 Krshna-Yajurveda asi ॐ Kshama 173 Kshetrajiia 15, 221 Kshatriya 62, 110 Kudupa + Kuhih 176, 206, 239 Kumbhaka 10, 182, 241 Kundalini vi, 174, 185, 238 Kirma 177, 188 Kurmira waite Kurukshetra 124 Kus‘a 217 Kitastha 15 Kita ५1... Kutichaka 132, 147, 153
L
La 197, 210 Lakshmi क. Lakshmana १1५ .. ` Layayoga 193, 228, 238 Linga +... 8 Lingi seus अ
MINOR UPANISHADS
PAGE Lokas Pty | Lokaloka ६
M
Mapuustpana ‘ Srey | Madhyama “(22 Madhyamalakshya | 245 Mahabandha 194 Mahadeva 25, 41 Mahamudra 194 Maharloka 254 Maharaurava ‘ 156 Mahat 44 Mghatala « BOER ic Mah4-samvartaka ५, 5 Mahavakyas wv 49 Maha-vichi-vagura eet} | Maitrayanit ks i Maitreya-U panishad <a ae Maitri pak ED Makara *232 Malas + Manana 49 Manas 34, 54 Mandalabrahmana-U panishad 243 Manipiraka 205, 213, 270 Manomaya 14, 47 Mantrayoga 193, 238 Manushya-Rshi 148 Manushyasraddha 149 Manushyas Raye || ae Mardala 257 Matras 179, 194, 216, 218, 254 Mathana 4 BEL Maya ०१ Mayira „, 174 Melana 267, 270 Mimamsa ००८. Mitahara a. Mithya ~ BO Gps & Moksha 13, 21 Mauna => 9, 79 Madha ०५ Muhirta (09 Mukta jue ae Muktikopanishad es le Mukhya Wee oH. Muilakanda ,,, 260 Miladhara 205, 2138, 270
4
INDEX 277 iC PAGE PAGE Milabandha 79, 194, 263 | Pafichavarga 15 Mirchchha 47, 228 | Para 122 Marti ... 245 | Parakas 252 Mrtyu ..» 221 | Paramapada 22 न 0911841118{1 8 16 + N Paravak ® 215 Paramjyotis ,., 242 Nipa 200, 202, 214 | Paramahamsa 132, 147, 153, 212 Nadabindu-Upanishad =... 254 | Parameshthi ed Nadaripini ... 239 | Parames’vara a Nadis 14, 68, 80, 176 | Pararandhra snc ` 839 Naga 177, 206 | Parthiva-Pranava 218 Naimis‘a “4 ... 134 | Parvati oy : Naivedya ... 248 | Parichaya 193, 242 Namadheya “ ... @55 | Parivrat ८ Namaskara .. 248 | Parivrajaka ,.. 134 Narada 130, 134 | Pas’yanti 122 Naradaparivrajaka-Upani- Patangini 255 ~ shad > ve ,,„ 134 | Patala 187 Naraka 21, 249 | Pathya 268 Narasimha 42 | Payasvini 176, 239 1,041.01 37, 67, 127 | Phitkara 244 Narayana-Upanishad ,,„ 127 | Pindas 149 Nasinam . 72! Pindanda 271 Nidagha 93, 145, 232 | Pingala 122, 176, 206, 239 Nididhyasana 49 | Pippalada 106, 123 Nilakantha .. 246 | Pis‘chas aie ` Niralamba-Upanishad ... 18 | Plutamatras . 196 Nirukta .. 621 Pitrsraddha . 149 Nirvikalpa Samadhi ,,, 06] Pliha 182, 261 Nishadas .» 62 | Pradakshina . 248 Nishkala .» 190 | Pradhana 115, 171 Nishpatti 198, 242 | Prajapatis ° ¦ 62 Nivrtti 57 | Prajapatya 138 Niyama 79, 174, 243 | Prakrti 19 Nyaya - 62 | Praja 37, 168 ५ Prajiia 47, 169, 232 0 219] १8०8 व, Prana 10, 177, 206, 218, 219
Om 124, 125, 128, 167, Pranamaya 14, 47, 86, 173 180, 202, 254 216, 238, 243 Om-namo-Narayanaya 124, 128 | Prarabdha 2, 4, 51, 221 Prastha ,,„ 123 ए Pratibhasika a” Sa
Pratyahara 79, 173, 188, 216 Papa ,,, 216 238, 243
= Padarthabhavana ... 232 | Prthivi 45, 61, 62, 75, 113 Padma 174, 205, 217, 260 116, 197, 237 Palam ... 128+) Pravesa ,,, 226 Paingala-U panishad » 43) Paya ww» ` 248
THIRTY MINOR UPANISHADS
278
PAGE Punarbhava a 4 Pundarikaksha 37 Puranas 54 Piraka Noe Puritati ope एप" Ci BS Purushasikta 24 448 Pisha 176, 206, 239 Pushkara त
R Ra 198, 210 Raivataka “+. Raikva 60, 61, 69 Rajas +. 912 Rajas-Sakti 265 Rajarshi 148 Rajayoga at 209 Rakshasas 62, 64 | Rama 4, Rama 75 Rambha 64 Rasatala 187 Ratha-Mandala 217 Rechaka 217 Retas 121 Ruchira duc ae Rudra 62, 124, 127 Rudra-Mantras sce कि Rbhu 93, 145, 220 Reveda 5, 62 Rshabha 145 Rshis'raddha 148 Rtu 117 8
94 198 Sabdabrahman ५५ Ree Sachchidananda 85, 244 880881९8, व. Sadhana-chatushtaya 135, 235 Sadyomuktas .., 236 Sahasrara vi, 246, 254, 266 Sahajoli ww. 194 Sahita 182 Saindhava 268 Sakayanya (0... Sakha 134, 269
PAGE Sakala / 190 Sakti-chalana pee Sakshi 15, 232 Salokya क 2 Samadhi 10, 173, 189, 216, 238, 246 Samaveda wee 9, 62 Samana 177, 206, 319 Sambhavimudra .. 245 Samipya oi 3 Samhita i Samprajhata 10 Samprasada क. Samputayoga । > ` 24 Samrat Pn. Safnsara $ "च 3811181 8188 4.“ 100 Samvartaka 132, 148 Sanaka ios 6 Oe Sanatkumara = «< ५८... 212 Sanatsujata 145 Safichita 221 Sandhya “a Sandhyavandana 109 Sandilya-Upanishad 173 Sankalpa 225 Sankalpa-Vikalpa ee ae Sankhini 176, 206, 239 Sankari we 200 98111. 888, 13, 151, 152 98.111. 28171 22, 151 anti 159 Santosha oe Sarasvati 176, 180 Sarasvati-chalana 08... ` Sariraka-U panishad 113 Saripya Ee | Sat ४1; Sat-asat oho ` Sattra ... 134 Satya 16, 138, 173, 187 Satyaloka we 25४ Satyavasu 148 Sattva 114 Sattvapatti <j ae Saucha 26, 173 Savitri 180 Schopenhauer i* Sesha ` 86 Shanmukhi Ly Zap Siddhasana 174, 205, 257
c
५.
4
4 INDEX 279 PAGE PAGE Sikha 108, 132, 144 | Svadhishthana 202, 212, 270 Siksha 62,110 | Svaripa-dhyana a 1 Simha 174, 205 | Syena ८4“ Sirobandha 268 Siro-vastra 268 4 Tf Sishya न 22 Siena 213 | Tatasa > 47, 168, 232 Sita 1,125 | Talaétala ey GF Sitali 261 | Tamas न 2 Siva 187 | Tana ac 963 Skanda 64 | Tanumanasi vei 1 mee ® Skanda-Upanishad ... 41 | Tanmatras eRe Snana % 26, 248 | Tapa 181, 187, 254 Snuhi ... 268 | Tapas eeu So’ham ,.. 26,55 | Taraka 2, 124, 244, 245 Soma 187 | Tarka ,., 216 Sonita 117 | Tarasara-Upanishad .,, 124 Saumitri ae 1 | Tat ove i ` , pads, Seven 117, 134 | Tatastha .. 159 ribija ... 239 | Tattvas 27, 220 Sri-Rama 1 | Tattvajiana ob 40 SrieSankaracharya noth i | Tattvamasi ae ee Sraddha 52,148 | Tejobindu-Upanishad ... 78 Sraddha . 81 । Triangle 78, 210 Sravana 49 | Trimurti .. 148 Sthandila 133 | Triputi ws. 249 Sthavara 19 | Trshna ,,, 244 Sthita-Prajfia 58 | Turya 14, 70 Sthila 932 | Turyaka oc! , , Subala-Upanishad 61 | Turiyatita .. 153 Subhechchha ,.. 232 | Turiyatita-Avadhita-Upa- Sidras 62, 110 nishad 55 Sukla-dhyana .. 133 | Tvam Ree Sukla 117 | Tvambrahmasi alee Sukla-Yajurveda 5 | Tvamtadasi ct Se Suka 1, 82, 132, 155, 235 | Tyaga ieee Sukha ` 20 SiksAma hy eae U Sarya 19, 261 Siryakag ... 262 | UpAna 177, 219 Sushumna 122, 176, 206, 289 | Uddiyana 194, 207, 237, 263 Sushupti 14, 47, 113, 232 | Uddiyate 263 Sutala .., 187 | Ujjayi क, । प ... 108 | Ukara ५; 4.29 Suvar 187, 254 | Uma 91 Svapna 13, 47, 113 | Unmani i BLS = Svara ... 34 | Upanayana ,.„ 184 Sveta ... 72 | Uparati eae Svetaketu 132, 145. | Upasya cae) ae Svastika 174,217 | Upavasa 142, 225
280 PAGE
Upendra 125, 221 Uragas ... 134 Uttara 245
<. Va “198, 210 Vaideha 245 Vaikhanasa 137 Vaikhari oo ae Vairagya 2, 57, 58 ` Vaishnavi 255, 257 Vais'vanara 82 Vaisyas 62, 111 Vajra "ॐ SOW Vajrasiichi-Upanishad .., 110 Vajroli ... 200 Vak ec. Se Vamadeva 132, 145, 235 Vanaprastha eae Varaha-U panishad 220 Varna-haty4-dosha ses ee Varuna 187, 221, 239 Varuni OGG १. Vasanas 7, 260 Vasishtha sek, 132 Vatasiddha 145 Vaushat sos Vayu 46, 61, 62, 75, 113,
116, 187, 221 Vayuvegini ... 255 Vedanta i Veda-V yasa viii Vicharana ++ “292 Videhamukta 6, 90, 272 Vidhimukha वि 4.६, Vidvan 22
- THIRTY MINOR UPANISHADS
PAGE Vidya 4, 13, 35 Vidyunmali we 255 Vijhanamaya aco ae Vikshepa-Sakti a ee Vina + Oe Vipra ५ न ६. Vira se oe Virat-chaitanya ००, 45 Viratpurusha ५. ` 0 Visarjana . 248 Vishnu ६, Vishnu-Purdna sia 5 EE Vis‘uddhi 319 Vis'va 47, 168, 232 Visvambhara. sae G2 Vis'vodhari 76, 239 Vitala | goa 1 Vivarta-U padana <, 230 Vrata ee Vyahrti 6. १; Vyakarana fo: BR Vyana | 177, 206 श्र Ya 198, 210 Yajhavalkya 43, 124, 125, 132, 243 Yajfopavita 108, 132, 144 Yajurveda | 5, 62 Yakshas 62, 64 Yama 19, 79, 173, 187, 238, 243 Yas’asvini 176, 206, 239 Yoga» 183, 193
Yogakundali-Upanishad ... 260 Yogatattva-Upanishad ... 192 ^
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