Upanishad Complete

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108 Upanishas ! "h#at$a Upanisha
Adhyatma Upanishad
Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai
Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be eace in me !
Let there be eace in m! environment !
Let there be eace in the forces that act on me !
In the cave of the bod! is eternall! set the one unborn. The earth is "is
bod!. (Though) moving #ithin the earth, the earth kno#s "im not. The
#ater is "is bod!. (Though) moving #ithin the #ater, the #ater kno#s
"im not. The fire is "is bod!. (Though) moving #ithin the fire, the fire
kno#s "im not. The air is "is bod!. (Though) moving #ithin the air, the
air kno#s "im not. The ether is "is bod!. (Though) moving #ithin the
ether, the ether kno#s "im not. The mind is "is bod!. (Though) moving
#ithin the mind, the mind kno#s "im not. The intellect is "is bod!.
(Though) moving #ithin the intellect, the intellect kno#s "im not. The
ego is "is bod!. (Though) moving #ithin the ego, the ego kno#s "im
not. The mind$stuff is "is bod!. (Though) moving #ithin the mind$stuff,
the mind$stuff kno#s "im not. The unmanifest is "is bod!. (Though)
moving #ithin the unmanifest, the unmanifest kno#s "im not. The
imperishable is "is bod!. (Though) moving #ithin the imperishable, the
imperishable kno#s "im not. The %eath is "is bod!. (Though) moving
#ithin %eath, %eath kno#s "im not. "e, then, is the inner$self of all
beings, sinless, heaven$born, luminous, the sole &ara!ana.
'. (uperimposition is the thought, )I am and mine are the bod!, the
senses, etc., #hich are all other than the (elf. Through devotion to
Brahman, the #ise man should repudiate it.
*. +no#ing oneself to be the sub,ect, the #itness of intellect and its
operations, re,ect the idea of the (elf being other than the sub,ect,
identif!ing the )I- #ith that (the sub,ect).
.. /e,ecting conformit! #ith the #orld, the bod!, and the (hastras,
remove superimposition on the (elf.
0. The mind of the 1ogin perishes as he sta!s #ithout intermission in
the (elf alone, kno#ing, through reasoning, (hruti, and e2perience,
that one is the (elf of all beings.
3. 4ithout granting for a moment even a toe$hold for sleep, gossip,
verbal e2changes, etc., and self$forgetfulness, meditate on the (elf in
the self.
5. 6asting the bod! far aside, the offspring of parental e2udations, as
its status is no better than that of an outcast, and becoming Brahman,
seek fulfilment.
7. %issolve the self in the supreme (elf as the pot$space is dissolved in
infinite space8 then, as the Infinite be silent for ever, O sage !
9. "aving become the self$luminous (ubstratum, as Being, re,ect both
the macrocosm and the microcosm #hich are but abodes of impurities.
:. Locating the bod!$bound I$sense in the ever$blissful spiritual (elf,
renounce the subtle bod!8 eternall! be the ;bsolute.
'<. +no#ing )I am that Brahman- in #hich this #orld appearance
(e2ists) like a cit! reflected in a mirror, find fulfilment, O sinless one !
''. Liberated from the grip of egoism, like the moon (after the eclipse),
full, ever blissful, self$luminous, one attains one-s essence.
'*. The destruction of actions leads to that of thought8 thence results
the d#indling of innate impulses (to act). The obliteration of innate
impulses is liberation8 it is held to be freedom in life.
'.. ;t all places and b! all means, perceiving ever!thing as (pirit, one
achieves the dissolution of innate impulses as it strengthens the
attitude of universal good #ill.
'0. &ever should one be heedless in devotion to Brahman8
)heedlessness is death- so aver the philosophers of Brahman in regard
to (this) science.
'3. =ust as a pulled$up #ater$reed sta!s not still, even for a moment, so
does >a!a (ceaselessl!) envelop even a #ise man if he averts his face
(from the Truth).
'5. 4hosoever #ins absoluteness #hile alive continues to be absolute
even after death. /ooted in concentration, O sinless one, remain
steadfast.
'7. 4ith the vision of the non$dual (elf through un#avering
concentration comes the dissolution #ithout residue of the knots of
ignorance in the heart.
'9. (trengthening the sense of (elf vis$?$vis this vision, and re,ecting it
vis$?$vis the ego, etc., remain indifferent to them all, as to ob,ects like
pots and clothes.
':. ;ll things from Brahma do#n to clumps of grass are nothing but
unreal ad,uncts. %istinct from the, see one-s (elf e2isting as the
immutable plenum.
*<. One-s (elf is Brahma, @ishnu, Indra and (hiva8 this entire #orld is
one-s (elf8 other than this (elf, there is nothing.
*'. ;fter repudiating all ob,ective appearances superimposed on one-s
(elf, one remains alone as the supreme Brahman, full, non$dual,
stirless.
**. The #orld is a postulation, as good as non$e2istent, in the one
/ealit! that is immutable, formless, unAualified8 #hence is difference B
*.. (In the one /ealit!) devoid of distinctions like the percipient,
perception, and the perceived, and of all sufferings, in the absolutel!
full, spiritual, (elf, like unto the ocean at the time of cosmic dissolution,
(#hence is difference) B
*0. %arkness implicit in It as in light is the cause of delusion. 4hence is
difference in the supreme non$dual and unAualified /ealit! B
*3. In this uniform and supreme /ealit!, ho# can the agent of
differences d#ell B In deep sleep that is nothing but bliss #ho has
perceived difference B
*5. This perception of difference is rooted in the mind (of the
percipient)8 there is none of it in the absence of the mind. Therefore,
concentrate the mind on the supreme (elf as the sub,ect.
*7. Cpon realiDing the (elf that is impartite bliss as one-s o#n essence
(there follo#s) the savouring of the timeless bliss that is the (elf, both
e2ternall! and internall!.
*9. Of detachment the fruit is kno#ledgeE of kno#ledge the fruit is
#ithdra#al. F2perience of (elf as bliss leads to peace8 again, peace is
the fruit of #ithdra#al.
*:. 4ithout the conseAuent states, the precedent ones are fruitless,
indeed. 6essation is supreme satisfaction8 matchless bliss is
spontaneous.
.<. The e2pressed sense of the #ord tat (God) has >a!a for "is
ad,unct8 "e is the #orld$cause. "e is characterised b! omniscience,
etc.8 is tinged b! transcendence, and is essentiall! Truth and so forth.
.'. The e2pressed sense of the #ord )Tvam- shines forth as the content
of the idea and e2pression )I-8 it is a#areness blended #ith the mind
(the inner organ of perception).
.*. Onl! through the e2clusion of >a!a and avid!a, the ad,uncts of God
and =iva is the supreme (pirit, the impartite Being, 6onsciousness and
Bliss, indicated.
... )To listen-, thus is to pursue b! means of sentences their import. On
the other hand, )thinking- consists in perceiving its consistenc! #ith
reason.
.0. )>editation- is indeed the e2clusive attention of the mind fi2ed on
(the import) rendered indubitable through listening and thinking.
.3. )6oncentration- is said to be the mind #hich, outgro#ing the
dualism bet#een the meditator and meditation, graduall! d#ells
e2clusivel! on the ob,ect (of meditation) and is like a flame in a
#indless spot.
.5. >ind-s modifications in regard to the (elf are uncogniDed in that
state8 the! are (onl!) inferred as past, after Auitting the state of
(amadhi.
.7. 6rores of karmans, accumulated in this beginningless
transmigrator! life, are dissolved b! means of concentrationE (then)
pure virtue begins to flourish.
.9. The best kno#ers of 1oga call this concentration the cloud of
virtues, since it rains the flood$#aters of virtue in a thousand streams.
.:$0<. 4hen the load of innate impulses is dissolved #ithout residue
b! means of this (cloud of virtues) and heaps of karmans, good and
evil, are totall! eradicated, the ma,or te2t, #hich at first shone forth
immediatel!, no# unobstructed, !ields immediate a#areness as (clear)
as the m!robalan in the palm (of one-s hand).
0'. The non$occurrence of the impulse (to en,o!, etc.,) in regard to the
ob,ects of en,o!ment marks the acme of detachment. The highest pitch
of a#areness is (marked b!) the non$occurrence of the egoistic sense.
0*(a). The acme of #ithdra#al is (marked b!) the non$occurrence of
(even) the latent impulse (to en,o!).
0*(b). "e is the ascetic of steadfast #isdom #ho en,o!s bliss for ever8
0.$00(a). 4hose self is merged in Brahman alone8 #ho is immutable
and Auiescent. 4isdom (pra,na) is defined as the un#avering spiritual
mode #hose content is the unit! of Brahman and ;tman purged (of all
ad,uncts).
00(b). 4hosoever possesses it (#isdom) #ithout a break is liberated in
life8
03. 4ho has no conceit of )I- in regard to bod! and senses8 nor the
conceit of ob,ects in regard to things other than them H #ho is free
from these t#o conceits in regard to an!thing #hatsoever is liberated$
in$life8
05. 4ho, in his #isdom, perceives no difference bet#een the sub,ect
and Brahman8 #ho neither refers to the creator nor creation is
liberated in life.
07. 4hose attitude is the same both #hen he is honoured b! the
virtuous and #hen he is persecuted b! the #icked is liberated in life.
09. "e #ho has realiDed the truth of Brahman no longer transmigrates,
as hitherto8 if he does, this truth has not been realiDed b! him8 he is
but an e2trovert.
0:. ;s long as the e2perience of pleasure, etc., lasts, so long operative
karmans from the past are held to persist. (6ausal) actions precede the
occurrence of effects8 never is this unpreceded b! actions.
3<. 6onseAuent on the e2perience )I am Brahman-, karmans
accumulated in the course of aeons are dissolved, even as the actions
in dreams are, upon #aking up.
3'. =ust as nothing clings to space, so to the sage, #ho kno#s the (elf
to be unattached and indifferent, future actions cling not in the least
degree.
3*. =ust as space is unaffected b! the smell of liAuor though it touches
the pot (containing the liAuor), so is (elf unaffected b! the attributes of
Its ad,uncts.
3.. +armans done before the da#n of kno#ledge perish not as a result
of that kno#ledge8 the! must produce their proper effect even as an
arro# shot to hit a target (stops not before hitting it).
30. The arro# discharged (to hit) #hat #as taken for a tiger stops not,
though, alter, (the target) is kno#n to be a co#8 the target is hit #ith
full force.
33. )I am un$ageing-8 )I am immortal- H ho# can one #ho kno#s his (elf
to be such and lives that kno#ledge fabricate operative past actions B
35. Then onl! is operative past action real #hen one mistakes one-s
(elf to be the bod!. The treatment of the bod! as (elf is improper8
therefore re,ect (the notion) of operative past action.
37. The fabrication of operative past actions is also, indeed, a delusion
due to this bod!.
39. "o# can the superimposed be real B "o# can the unreal be born B
"o# can the unborn perish B "o# can the unreal o#n operative past
actions B
3:$5<. To ans#er the dull$#itted (#ho) doubtfull! ask ho# this bod!
persists if the entire effects of nescience #ith their cause are destro!ed
b! kno#ledge, (hruti, #ith an out#ard e!e, propounds the theor! of
operative past actions8 not to suggest to the #ise that the bod!, etc.,
are real.
5'. ; total plenum, #ithout beginning and end, measure and change.
>assed being and intelligence, massed eternal bliss, undiminishing,
5*. 4ith the sole savour of the sub,ect, full, endless, behold all,
&either to be shunned nor seiDed, neither to be held nor propped8
5.. Be!ond inert forces and actions, subtle, certain, unblemished8
4hose essence is be!ond thought, be!ond mid and #ords8
50. F2istent, a plenitude, self$proven, pure, a#ake and matchless.
One onl! is non$dual Brahman8 here is no pluralit! at all.
To ;pantaratamas #as this science imparted. "e imparted it to
Brahma, #ho passed it on to Ghorangiras. The latter gave it to /aikva
and /aikva to /ama. /ama imparted it to all beings. This is the
in,unction in regard to &irvana8 this is the in,unction of the @edas, of
the @edas. This is the secret teaching.
"ere ends the ;dh!atmopanishad belonging to the (ukla$1a,ur$@eda.
Advaya Taraka Upanishad
Translated by P. R. Ramachander
Published by celextel.org
O$ % That &'rah$an( is in)inite* an this &uni+erse( is in)inite.
The in)inite procees )ro$ the in)inite.
&Then( ta,ing the in)initue o) the in)inite &uni+erse(*
-t re$ains as the in)inite &'rah$an( alone.
O$ % .et there /e 0eace in $e %
.et there /e 0eace in $# en+iron$ent %
.et there /e 0eace in the )orces that act on $e %
That which helps #ou cross )ro$ the )ear o) /irth* aging an eath is calle Thara,a$
&Thara#athi $eans Crosses(. Unerstaning the appearance o) the li+ing /eing an 1o
as separate entities is ue to illusion an then exa$ining an unerstaning the
i))erences which exist in the worl /# the $etho o)* 2-t is not this3* 2-t is not this3 an
at last what re$ains at last is the "h+a#a 'rah$an &which oes not ha+e two )or$s(. To
get it we ha+e to practice three ai$s. 1
-n the $ile o) /o# there exists the Sushu$na 4ai which is as /right as the sun an as
cool as the $oon. -t starts )ro$ 5oolahara an goes up to 'rah$aranra which is in the
top $ile o) the s,ull. -t is well ,nown that in the $ile o) it there exists 6unalani
which is as /right as crores o) suns an as thin as the lotus threa. The $an who sees that
with his $in7s e#e attains sal+ation /# getting ri o) all sins. 8
One who sees constant light in the top portion o) his* in the $ile o) his )orehea has
attaine $aster# o) #oga. 9
:here+er it is* i) there is light a/o+e the hea o) a one* he is a #ogi. ;
The #oga within is o) two t#pes +i< 0oor+a &pre( an Uthara &post(. The pre #oga is
thara,a an the post #oga is a$anas,a &/e#on $in(. =
That which can /e reali<e /# sensor# organs is one which has a )or$. That which is in
/etween the e#e lis is without )or$. "lwa#s )or unerstaning the things within*
practice with eep application o) $in is necessar#. -n Thara,a #oga* the concepts li,e
>ahara,asa are unerstoo onl# /# the $in7s e#e. The Uthara &post( #oga is without
)or$. -t is /e#on the $in. ?
:ithout /atting the e#e lis to see insie an outsie* what we are ai$ing to see is calle
Sa$/ha+i 5ura. The place where an expert in that t#pe o) $ura li+es /eco$es +er#
hol#. @
'# the help o) a great teacher one tries to )in the Thuri#a state hien in either the
sahasrara &thousan petal lotus( or the ca+e o) the heart or en o) the 18 4ais. "/ilit# to
see it is onl# through the help o) a great teacher. 8
-) the teacher* who is a scholar in Aeas* who is a e+otee o) .or Aishnu* who oes not
ha+e Bealous# in his $in* who is a great expert in #oga* who practices Yoga an who is
the personi)ication o) Yoga /lesses us* all the ties i$pose /# /irth will +anish. "t that
$o$ent all the sins co$$itte in all the /irths will /e estro#e. The Upanisha tells that
he will achie+e all the 0urusharthas. C
Dere ens the "+a#aETara,opanisha /elonging to the Su,laEYaBurEAea
Aitareya Upanishad
Translated by Swai Gabhirananda
Published by Ad!aita Ashra, Kol"atta
Om ! >a! m! speech be based on (i.e. accord #ith) the mind8
>a! m! mind be based on speech.
O (elf$effulgent One, reveal Th!self to me.
>a! !ou both (speech and mind) be the carriers of the @eda to me.
>a! not all that I have heard depart from me.
I shall ,oin together (i.e. obliterate the difference of) da!
;nd night through this stud!.
I shall utter #hat is verball! true8
I shall utter #hat is mentall! true.
>a! that (Brahman) protect me8
>a! That protect the speaker (i.e. the teacher), ma! That protect me8
>a! that protect the speaker H ma! That protect the speaker.
Om ! eace ! eace ! eace !
I$i$'E In the beginning this #as but the absolute (elf alone. There #as
nothing else #hatsoever that #inked. "e thought, ILet >e create the
#orlds.J
I$i$*E "e created these #orld, viD. ambhas, marici, mara, apah. That
#hich is be!ond heaven is ambhas. "eaven is its support. The sk! is
marici. The earth is mara. The #orlds that are belo# are the apah.
I$i$.E "e thought, IThese then are the #orlds. Let >e create the
protectors of the #orlds.J "aving gathered up a (lump of the) human
form from the #ater itself, "e gave shape to it.
I$i$0E "e deliberated #ith regard to "im (i.e. @irat of the human form).
;s "e (i.e. @irat) #as being deliberated on, "is (i.e. @iratK-) mouth
parted, ,ust as an egg does. Lrom the mouth emerged speech8 from
speech came Lire. The nostrils parted8 from the nostrils came out the
sense of smell8 from the sense of smell came @a!u (;ir). The t#o e!es
parted8 from the e!es emerged the sense of sight8 from the sense of
sight came the (un. The t#o ears parted8 from the ears came the
sense of hearing8 from the sense of hearing came the %irections. The
skin emerged8 from the skin came out hair (i.e. the sense of touch
associated #ith hair)8 from the sense of touch came the "erbs and
Trees. The heart took shape8 from the heart issued the internal organ
(mind)8 from the internal organ came the >oon. The navel parted8 from
the navel came out the organ of e,ection8 from the organ of e,ection
issued %eath. The seat of the procreative organ parted8 from that came
the procreative organ8 from the procreative organ came out 4ater.
I$ii$'E These deities, that had been created, fell into this vast ocean. "e
sub,ected "im (i.e. @irat) to hunger and thirst. The! said to "im (i.e. to
the 6reator), Irovide an abode for us, sta!ing #here #e can eat food.J
I$ii$*E Lor them "e (i.e. God) brought a co#. The! said, IThis one is not
certainl! adeAuate for us.J Lor them "e brought a horse. The! said,
IThis one is not certainl! adeAuate for us.J
I$ii$.E Lor them "e brought a man. The! said IThis one is #ell formed8
man indeed is a creation of God "imselfJ. To them "e said, IFnter into
!our respective abodesJ.
I$ii$0E Lire entered into the mouth taking the form of the organ of
speech8 ;ir entered into the nostrils assuming the form of the sense of
smell8 the (un entered into the e!es as the sense of sight8 the
%irections entered into the ears b! becoming the sense of hearing8 the
"erbs and Trees entered into the skin in the form of hair (i.e. the sense
of touch)8 the >oon entered into the heart in the shape of the mind8
%eath entered into the navel in the form of ;pana (i.e. the vital energ!
that presses do#n)8 4ater entered into the limb of generation in the
form of semen (i.e. the organ of procreation).
I$ii$3E To "im "unger and Thirst said, Irovide for us (some abode).J To
them "e said, II provide !our livelihood among these ver! gods8 I
make !ou share in their portions.J Therefore #hen oblation is taken up
for an! deit! #hichsoever, "unger and Thirst become veril! sharers
#ith that deit!.
I$iii$'E "e thought, IThis, then, are the senses and the deities of the
senses. Let >e create food for them.
I$iii$*E "e deliberated #ith regard to the #ater. Lrom the #ater, thus
brooded over, evolved a form. The form that emerged #as veril! food.
I$iii$.E This food, that #as created, turned back and attempted to run
a#a!. "e tried to take it up #ith speech. "e did not succeed in taking it
up through speech. If "e had succeeded in taking it up #ith the
speech, then one #ould have become contented merel! b! talking of
food.
I$iii$0E "e tied to grasp that food #ith the sense of smell. "e did not
succeed in grasping it b! smelling. If "e had succeeded in grasping it
b! smelling, then ever!one should have become contented merel! b!
smelling food.
I$iii$3E "e #anted to take up the food #ith the e!e. "e did not succeed
in taking it up #ith the e!e. If "e had taken it up #ith the e!e, then one
#ould have become satisfied b! merel! seeing food.
I$iii$5E "e #anted to take up the food #ith the ear. "e did not succeed
in taking it up #ith the ear. If "e had taken it up #ith the ear, then one
#ould have become satisfied b! merel! b! hearing of food.
I$iii$7E "e #anted to take it up #ith the sense of touch. "e did not
succeed in taking it up #ith the sense of touch. If "e had taken it up
#ith touch, then one #ould have become been satisfied merel! b!
touching food.
I$iii$9E "e #anted to take it up #ith the mind. "e did not succeed in
taking it up #ith the mind. If "e had taken it up #ith the mind, then
one #ould have become satisfied b! merel! thinking of food.
I$iii$:E "e #anted to take it up #ith the procreative organ. "e did not
succeed in taking it up #ith the procreative organ. If "e had taken it up
#ith the procreative organ, then one #ould have become satisfied b!
merel! e,ecting food.
I$iii$'<E "e #anted to take it up #ith ;pana. "e caught it. This is the
devourer of food. That vital energ! #hich is #ell kno#n as dependent
of food for its subsistence is this vital energ! (called ;pana).
I$iii$''E "e thought, I"o# indeed can it be there #ithout >e BJ "e
thought, IThrough #hich of the t#o #a!s should I enter BJ "e thought,
IIf utterance is done b! the organ of speech, smelling b! the sense of
smell, seeing b! the e!e, hearing b! the ear, feeling b! the sense of
touch, thinking b! the mind, the act of dra#ing in (or pressing do#n)
b! ;pana, e,ecting b! the procreative organ, then #ho (or #hat) am I B
J
I$iii$'*E "aving split up this ver! end, "e entered through this door. This
entrance is kno#n as vidriti (the chief entrance). "ence it is delightful.
Of "im there are three abodes H three (states of) dream. This one is an
abode, this one is an abode. This one is an abode.
I$iii$'.E Being born, "e manifested all the beings8 for did "e speak of
(or kno#) an!thing else B "e realised this ver! urusha as Brahman,
the most pervasive, thusE II have realised thisJ.
I$iii$'0E Therefore "is name is Idandra. "e is veril! kno#n as Idandra.
;lthough "e is Idandra, the! call "im indirectl! Indra8 for the gods are
veril! fond of indirect names, the gods are veril! fond of indirect
names.
II$i$'E In man indeed is the soul first conceived. That #hich is the
semen is e2tracted from all the limbs as their vigour. "e holds that self
of his in his o#n self. 4hen he sheds it into his #ife, then he procreates
it. That is its first birth.
II$i$*E That becomes non$different from the #ife, ,ust as much as her
o#n limb is. Therefore (the foetus) does not hurt her. (he nourishes
this self of his that has entered here (in her #omb).
II$i$.E (he, the nourisher, becomes fit to be nourished. The #ife bears
that embr!o (before the birth). "e (the father) protects the son at the
ver! start, soon after his birth. That he protects the son at the ver!
beginning, ,ust after birth, thereb! he protects his o#n self for the sake
of the continuance of these #orlds. Lor thus is the continuance of these
#orlds ensured. That is his second birth.
II$i$0E This self of his (viD. the son) is substituted (b! the father) for the
performance of virtuous deeds. Then this other self of his (that is the
father of the son), having got his duties ended and having advanced in
age, departs. ;s soon as he departs, he takes birth again. That is his
(i.e. the son-s) third birth.
II$i$3E This fact #as stated b! the seer (i.e. mantra)E IFven #hile l!ing
in the #omb, I came to kno# of the birth of all the gods. ; hundred iron
citadels held me do#n. Then, like a ha#k, I forced m! #a! through b!
dint of kno#ledge of the (elfJ. @amadeva said this #hile still l!ing in
the mother-s #omb.
II$i$5E "e #ho had kno#n thus (had) become identified #ith the
(upreme, and attained all desirable things (even here)8 and having
(then) ascended higher up after the destruction of the bod!, he
became immortal, in the #orld of the (elf. "e became immortal.
III$i$'E 4hat is It that #e #orship as this (elf B 4hich of the t#o is the
(elf B Is It that b! #hich one sees, or that b! #hich one hears, or that
b! #hich one smells odour, or that b! #hich one utters speech, or that
b! #hich one tastes the s#eet or the sour B
III$i$*E It is this heart (intellect) and this mind that #ere stated earlier. It
is sentience, rulership, secular kno#ledge, presence of mind,
retentiveness, sense$perception, fortitude, thinking, genius, mental
suffering, memor!, ascertainment resolution, life$activities, hankering,
passion and such others. ;ll these veril! are the names of
6onsciousness.
III$i$.E This One is (the inferior) Brahman8 this is Indra, this is ra,apati8
this is all these gods8 and this is these five elements, viD. earth, air,
space, #ater, fire8 and this is all these (big creatures), together #ith
the small ones, that are the procreators of others and referable in pairs
H to #it, those that are born of eggs, of #ombs, of moisture of the
earth, viD. horses, cattle, men, elephants, and all the creatures that
there are #hich move or fl! and those #hich do not move. ;ll these
have 6onsciousness as the giver of their realit!8 all these are impelled
b! 6onsciousness8 the universe has 6onsciousness as its e!e and
6onsciousness is its end. 6onsciousness is Brahman.
III$i$0E Through this (elf that is 6onsciousness, he ascended higher up
from this #orld, and getting all desires fulfilled in that heavenl! #orld,
he became immortal, he became immortal.
"ere ends the ;itare!opanishad, as contained in the /ig$@eda.
Aksha Malika Upanishad
MThe Cpanishad of /osar! BeadsN
Translated by K. Srini!asan
Published by cele#tel.org
'. Then the ra,ap?ti (6reator) asked GuhaE IOh (ir, (please) tell me
the rules regarding the rosar! of beads. 4hat is its characteristic B "o#
man! varieties of rosaries are there B "o# man! threads (does a
rosar!) contain B "o# should it be made B 4hat are its colours B "o# is
it consecrated B 4ho is its presiding deit! B ;nd #hat is the benefit (of
using it) BJ
*. Guha repliedE I(It is made of an! one of the follo#ing '< materials)
6oral, earl, 6r!stal, 6onch, (ilver, Gold, (andal, utra$=Ovik?, Lotus or
/udr?ksha. Fach head must be devoted and thought of as presided
over b! the deities of ;k?ra to +shak?ra. Golden thread should bind
the beads through the holes. On its right silver (caps) and left copper.
The face of a bead should face, the face of another head and tail, the
tail. Thus a circular formation must be made.
.. The internal thread must be thought of as Brahma (the (upreme
Being). The right side silver cap must be considered to be the place of
(hiva and 6opper caps belonging to @ishnu. The face must be thought
of as (arasvati and the tail as Ga!atri. The hole is +no#ledge. The knot
must be thought of as nature. The Beads representing vo#els must be
#hite (since the! represent (?ttvika Guna). Those #hich represent
mutes$consonants must be !ello#ish (since the! are the result of
mi2ture of (attva and Tamas). The balance must be red in comple2ion
(since the! are /?,asic).
0. Then (after thus meditating the presiding deities in different part of
the rosar!) bathe it (or clean it) in the milk got from 3 t!pes of co#s
(like &anda)8 and then in ancha$gav!a (a sanctified liAuid prepared
from the co#$dung, co#-s urine, ghee, curd and milk) and darbha grass
immersed in #ater and then in the individual ancha$gav!a (in the
aforesaid 3 things separatel!) and in sandal #ater. Then sprinkle #ater
#ith darbha grass uttering Omk?ra. Besmear it #ith eight fragrant
(pastes) of eight (s#eet$smelling substances like (andal, +asturi etc.,).
lace it on flo#ers. >editate (all) the letters in the rosar! (or each
letter in each bead).
3. Om ;Pk?ra, the conAueror of death, Omnipresent, be established in
the 'st head !
Om QPk?ra, "e #ho of the nature of attracting, found ever!#here, be
established in the *nd head !
Om IPk?ra, the giver of #ealth and firmness, be established in the .rd
head !
Om RPk?ra, the maker of clarit! in speech and clear One, be
established in the 0th head!
Om CPk?ra, the giver of strength, the essence of ever!thing, be
established in the 3th head!
Om SPk?ra, One #ho drives a#a! evil spirits, the intolerable, be
established in the 5th head !
Om TPk?ra, One #ho disturbs the (the dis$order), the moving One, be
Om UPk?ra, the deluding one, the effulgent and shining, be established
in the 9th head !
Om VPk?ra, the hater, the devourer of ever!thing else (or one #ho
conceals ever!thing), be established in the :th head !
Om VPk?ra, the deluding one, be established in the '<th head !
Om FPk?ra, One #ho attracts ever!one, (uddha$sattva, be established
in the ''th head!
Om ;iPk?ra, the ure and &oble ((uddha$sattvika), attracting human
beings, be established in the '*th head !
Om OPk?ra, the (base) of entire speech, eternall! pure, be established
in the '.th head !
Om ;uPk?ra, of the nature of speech, capable of attracting the
peaceful, be established in the '0th head !
Om ;Pk?ra, capable of attracting elephants etc., attracting, be
established in the '3th head!
Om ;Wk?ra, capable of destro!ing death terrible, be established in the
'5th head !
Om +aPk?ra, the remover of all poison, giver of auspiciousness, be
established in the '7th head !
Om +haPk?ra, the tormentor (or disturber) spreading ever!#here, be
established in the '9th head !
Om GaPk?ra, "e #ho puts do#s all obstacles, the greatest, be
established in the ':th head !
Om GhaPk?ra, the giver of XXX. (sanbhas!a), stupefier, be
established in the *<th head!
Om YaPk?ra, the destro!er of all poisons, the sharp, be established in
the *'st head !
Om 6aPk?ra, the destro!er of XXX (abhichara), cruel, be established
in the **nd head !
Om 6haPk?ra, the destro!er of goblins, terrif!ing, be established in the
*.rd head !
Om =aPk?ra, the destro!er of XX.. (krit!as $ abhichara), unstoppable,
be established in the *0th head !
Om =haPk?ra, the destro!er of XX. (bhutas), be established in the
*3th head !
Om YaPk?ra, the churner of XXX (mrit!u), be established in the *5th
head !
Om ZaPk?ra, the remover of all diseases, the good One, be established
in the *7th head !
Om ZhaPk?ra, of the nature of moon, be established in the *9th head !
Om [aPk?ra, the soul of Garuda, remover of poisons, be established in
the *:th head !
Om [haPk?ra, the giver of all #ealth, the good One, be established in
the .<th head !
Om \aPk?ra, the giver of all successes (siddhis), the deluder, be
established in the .'st head !
Om TaPk?ra, the giver of #ealth and grains, #ho pleases one, be
established in the .*nd head!
Om ThaPk?ra, One #ho !okes #ith dharma, faultless one, be
established in the ..rd head!
Om %aPk?ra, the developer of gro#th, #ith pleasing looks, be
established in the .0th head!
Om %haPk?ra, the destro!er of mundane suffering (visa,vara), the
e2pansive One, be established in the .3th head !
Om &aPk?ra, the giver of en,o!ment and liberation, the peaceful One,
be established in the .5th head !
Om aPk?ra, the destro!er of poison and obstructions, the Fvolved
One, be established in the .7th head !
Om haPk?ra, the giver of eight siddhis, like atomic form, taking
capacit!, the effulgent nature etc., be established in the .9th head !
Om BaPk?ra, the remover of all defects, the auspicious One, be
established in the .:th head !
Om BhaPk?ra, One #ho Auietens the goblins, the terrif!ing One, be
established in the 0<th head !
Om >aPk?ra, the deluder of haters, be established in the 0'st head !
Om 1aPk?ra, the Omnipresent, the purifier, be established in the 0*nd
head !
Om /aPk?ra, the burning One, the odd shaped, be established in the
0.rd head !
Om LaPk?ra, the hearer of the #orld, the effulgent, be established in
the 00th head !
Om @aPk?ra, the all$pervading One, the noblest One, be established in
the 03th head !
Om ]aPk?ra, the giver of all results, the sanctifier, be established in
the 05th head !
Om ^aPk?ra, the giver of righteousness, #ealth and pleasure, XXX..,
be established in the 07th head !
Om (aPk?ra, the cause of ever!thing, the undercurrent of all letters, be
Om "aPk?ra, the base of all speech, the pure One, be established in
the 0:th head !
Om LaPk?ra, the giver of all po#er, the (upreme One, be established in
the 3<th head !
Om +_aPk?ra, the One #ho instructs on the main and subsidiar!
categories of the #orld, of the nature of (upreme effulgence, be firml!
established in the crest gem !
>rit!u not onl! means death but carelessness, non$alertness
conseAuent s#erving from the path of spiritualit!. "ence a,nana,
nescience and the bodil! perils like hunger etc., too are referred to as
>rit!u.
(uch invocation of sacred s!llables (avahana), their spirits and the
deit! #ho confers a particular boon and of the nature of a particular
form must be invoked in the first head $ right of central head.
Invocation must be done circularl! and end in crest ,e#el.
5. Then one must sa!E I(alutations to those gods #ho are on and move
about in earth ! Be firml! established in this rosar! and bless us and
forefathers too after getting established in ;ksha$malika permit us for
auspiciousness and good !J
7. Then one must sa!E I(alutations to those gods #ho are in and move
about in atmosphere! Be firml! established in this rosar! and bless us
and forefathers too after getting established in ;ksha$malika permit us
for auspiciousness and good !J
9. Then one must sa!E I(alutations to those gods #ho are in and move
about in heaven ! Be firml! established in this rosar! and bless us and
forefathers too after getting established in ;ksha$malika permit us for
auspiciousness and good !J
:. Then one must sa!E I(alutations to seven crore mantras and 50
artsJ and invoke their po#ers in rosar!.
'<. Then one must sa!E I(alutations to Brahma, @ishnu and (hivaJ and
invoke their po#ers in rosar!.
''. Then one must sa!E I(alutations unto the .5 Tattvas (the
fundamental categories)J and invoke the presence of the best Tattvas
in it, pra!ing to them to make the rosar! capable of !ielding the
desired fruit like a divine$co# (+amadhenu).
'*. Then one must sa!E I(alutations unto "undreds of Thousands of
(aivites, @aishnavites and (aktas (and seek their blessings and
permission to use the rosar!)8 be pleased and permit me to useJ.
'.. Then one must sa!E I(alutations unto the po#ers of >rit!u8 Let !ou
all make me happ!, happ! !J
'0. Then meditating on the rosar! as representing ever!thing as the
form of God, should start touching east#ards, feeling grateful to its
help and touch the heads (beads) '<9 times.
'3. Then getting up, placing it (on flo#ers) circumambulating utter the
follo#ing incantationE IOm, Oh goddess, salutations, mother of all
mantras of the forms of letters, rosar! of beads8 "e #ho attracts
ever!one, (alutations ! Oh goddess mantra matrike, rosar! of beads,
stupefier of ever!thing, (alutations ! Oh goddess, the remover of
;bhicharas, (alutations ! Oh goddess, eternal One, conAueror of
nescience, the illuminator of ever!thing, protector of the all #orld, life
giver for all #orld, creator of ever!thing, ordainer of the da!, ordainer
of the night, mover to the other rivers, mover to other places, mover to
other islands, mover to other #orlds, shining ever!#here al#a!s, she
#ho illumines all hearts !
(alutations to !ou of the form of ar? !
(alutations to !ou of the form of a`!anti !
(alutations to !ou of the form of >adh!am? !
(alutations to !ou of the form of @aikhari !
(alutations ! (alutations to !ou of the nature of all Tattvas, all
kno#ledge, of the nature of all po#ers, of the nature of all good,
#orshipped b! sage @asistha, attended to b! sage @isvamitra !
'5. If one studies this in morning, the sins of night are destro!ed. If one
studies this in evening t#ilight, sins done in da! are destro!ed. One
#ho reads this both in the morning and evening, even if a sinner,
becomes rid off sins. The mantras recited #ith rosar! immediatel!
gives benefits.J Thus said Guha to ra,apati. Thus ends the Cpanishad.
"ere ends the ;ksha$>alikopanishad, as contained in the /ig$@eda.
Akshi Upanishad
Om ! >a! "e protect us both together8 ma! "e nourish us both
together8
>a! #e #ork con,ointl! #ith great energ!,
>a! our stud! be vigorous and effective8
>a! #e not mutuall! dispute (or ma! #e not hate an!).
;/T$I
Then the blessed (amkriti repaired to the solar #orld. Bo#ing do#n to
the sun, he glorified the (un b! means of the science of the 4iseE
Om, (alutation to the blessed Lord, the glorious (un, to the o#er of
the e!e.
Om, (alutation to the (k!$4anderer.
Om, (alutation to the 6ommander of the ;rm! (of light).
Om, (alutation to darkness (e2cess of light).
Om, (alutation to Fnerg!.
Om, (alutation to Light.
Lead me from the unreal to the /eal8 lead me from darkness to Light8
lead me from death to Immortalit!.
Of the essence of urit!, the blessed One scorches (the sins of the
sinful). The blessed (#an, of the essence of urit!, is the rotot!pe (of
the bound soul, the =iva).
"ere rises the (un, thousand$ra!ed, e2istent in m!riad #a!s, the life of
all animate beings. (I meditate on "im #ho is) omniform,
compassionate, omniscient, ambrosial, of the essence of light, the
(corcher.
Om, (alutation to the blessed Lord, the (un, the Offspring of the
Infinite, the o#er of the e!e. The flood of da!s ! The flood !! ;ll "ail !
Thus glorified b! means of the science of the 4ise the$Lord$in$the$
form$of$the$(un #as highl! gratified. "e saidE 4hichever Brahmana
studies #ithout break this science of the 4ise never contracts an! e!e$
disease. &one is born blind in his famil!. Teaching this to eight
Brahmanas one becomes perfect in this science. 4hosoever kno#s this
is magnified.
;/T$II
'. Then veril! (amkriti said to the (unE Blessed One, teach me
Brahma$vid!a. The (un told himE (amkriti, listen. I shall set forth the
kno#ledge of /ealit!, so hard to come b!8 b! #hich kno#ledge alone
#ill !ou become liberated #hile living in the bod!.
*. ;ll is one, unborn, tranAuil, endless, certain, immutable. (ee /ealit!
as (pirit8 be tranAuil and at ease.
.. (The adepts) kno# 1oga to be the non$kno#ing (of pluralit!), the
spontaneous attrition of the (ob,ect$seeking) mind. /ooted in 1oga,
perform actions, or, averse (to all actions), perform (them) not at all.
0. ;version is felt ever!da! to inborn tendencies (to act)8 nevertheless,
one tends to plunge into noble actions #ith gusto.
3$5. ;l#a!s one hesitates as regards the instinctive actions of the
unregenerate8 one never refers to #hat ma! compromise others, but
attends to their righteous deeds. One does gentle deeds that pain
none8 al#a!s dreads sin and avoids all forms of sense$gratification.
7. (uch a one-s speech is informed b! affection and love8 it is lovel!
and fit, #ith due regard to time and place.
9. 4ith proper thought, act and speech, one #aits upon the virtuous.
Getting them from all conceivable sources, one studies the (hastras.
:$'<(a). Then one attains the first stage of 1oga. 4hoever entertains
such thoughts as regards the crossing of transmigrator! life is said to
have attained a state of 1oga. The rest are said to be ,ust )noble-
(ar!a).
'<(b)$''. 6oming to the ne2t stage of 1oga, called );nal!sis- (vichara),
the sadhaka resorts to the foremost scholars, #ell$kno#n for their
serious interpretations of (ruti and (mriti, good conduct, fi2ed
attention, contemplation and activities.
'*. ;s a house$holder (kno#s) his homestead, (so), having mastered all
that has to be learned, the sadhaka comes to kno# the categories, and
the doctrines, vis$?$vis #hat has to be done and avoided.
'.. ;s a snake sheds its (lough, so sheds he even a slight attachment
to e2ternal ob,ects #hen intensified b! pride, conceit, intolerance,
greed and delusion.
'0. 4ith a mind disciplined through devotion to the (hastras, teacher,
and the compan! of the virtuous, he truthfull! masters the entire bod!
of kno#ledge including the secret doctrines.
'3. =ust as a lover repairs to a spotless bed of flo#ers, from the second,
he (the sadhaka) proceeds to the third state st!led &on$attachment.
'5$'7. Li2ing his stead! mind on the truthful import of the (hastras
and bus! #ith the recitation of spiritual te2ts proper to the hermitages
of the ascetics, he e2pends his long life, seated on a bed of stone or a
slab, diverting himself #ith ramblings in the forest, made beautiful b!
his placid mind.
'9. ;s a result of his meritorious actions, the righteous (sadhaka)
passes his time in the delights of detachment, repeatedl! stud!ing the
positive (hastras.
':. One-s perception of realit! becomes clear onl! in due course. The
enlightened one, reaching the third stage, e2periences this for himself.
*<. &on$attachment is of t#o kindsE listen to the distinction as it is
being dra#n. This non$attachment is of t#o$kinds8 one general and the
other, superior.
*'. The general non$attachment is non$involvement in ob,ects, (based
on the perception) )I am neither agent nor en,o!er, neither the sublater
nor the sublated-.
**. )Fver!thing, be it pleasure or pain, is fashioned b! prior deeds8 or,
ever!thing is under the s#a! of the Lord. I do nothing in regard to it-.
*.. )Fn,o!ments and non$en,o!ments are dread diseases8 possessions
are great disasters. ;ll contacts ,ust promote separation. (ufferings are
diseases of thoughts-.
*0. )Time is ceaselessl! fashioning all things- H so the general non$
attachment of (the sadhaka) #ho has grasped the import of (the ma,or
te2ts) consists in being averse to all things and in not d#elling on them
mentall!.
*3$*5. B! cultivating this seAuence (of stages), the superior non$
attachment in the case of the magnanimous (sadhakas) supervenes. It
is said to be silence, repose and Auiescence. Lor speech and import
have been flung far a#a! in the light of the truth, )I am no agent8 the
agent is God or m! o#n prior actions-.
*7. The first stage that occurs is s#eet on account of the satisfaction
and ,o! (that attend it). The sadhaka (puman) has ,ust stepped into the
seAuence of states. The first is an ambrosial sprout.
*9. The first stage is the internal, cleansed, birth$place of the other
stages. Thence one attains the second and third stages.
*:. ;mong these, the all$pervading third (stage) is superior. "ere the
sadhaka has outgro#n all proneness to imagine (and get ensnared).
.<. Those #ho reach the fourth (stage) after the d#indling of nescience
through the e2ercises of the three stages look on all things #ith the
same e!e.
.'. 4hen non$dualit! is established and dualit! dissolved, those #ho
have reached the fourth stage look upon the phenomenal #orld as a
dream.
.*. The first three states are said to be the #aking state8 the fourth is
called the dream state. ;nd the mind dissolves like the fragments of an
autumnal cloud.
... "e #ho reaches the fifth stage survives but as bare being. %ue to
the dissolution of the mind in this stage the #orld$manifold does not
present itself at all.
.0. /eaching the fifth stage called )deep sleep-, the sadhaka remains
as pure non$dual being, all particulars having completel! vanished.
.3. "aving reached the fifth stage, one sta!s consolidated in deep
sleep, ,o!ful, in#ardl! a#ake, all dual appearances gone.
.5. Looking in#ards, even #hen attending to outer things, he appears
al#a!s indra#n, being e2tremel! e2hausted.
.7. ractising in this fifth stage, free from all innate impulses, one
reaches, as a matter of course, the si2th stage named )the Lourth-.
.9. 4here there is neither the non$e2istent nor the e2istent, neither
the )I- nor the non$)I-, #ith all anal!tic thinking gone, one sta!s alone,
totall! fearless, in non$dualit!.
.:. Be!ond knots, #ith all doubt vanAuished, liberated in life, devoid of
imaginations, though une2tinguished !et e2tinguished, he is like a
painted flame.
0<. "aving d#elt in the si2th stage, he shall reach the seventh. The
state of disembodied liberation is called the seventh stage of 1oga.
0'$0*(a). This is the acme of all stages, be!ond #ords, Auiescent.
;voiding conformit! #ith the #a!s of the #orld, and the #a!s of the
bod!, avoiding conformit! #ith (hastras, get rid of all superimpositions
on the (elf.
0*(b). ;ll that is (here), the vishva, the pra,na, etc., is nothing but Om.
0.. Because there is non$difference bet#een import and e2pression,
and because, as distinct from each other, neither of these t#o is
kno#n, the @ishva is ,ust the letter )a- and )u- is said to be the Tai,asa.
00. The ra,na is the letter )m-. Thus kno# in order, discriminating #ith
great effort, before 6oncentration ((amadhi) sets in.
03$05. In this due order the concrete and the subtle should all be
dissolved in the spiritual (elf and the spiritual (elf (should be
dissolved) perceiving )I am the Om @asudeva, ever pure, a#ake, free,
e2istent, non$dual massed and supreme bliss-8 because all this
(ob,ective #orld) is pain in the beginning, middle and end.
07$09. Therefore, thou sinless one, renouncing ever!thing, be devoted
to Truth. ThinkE I am Brahman, solid Intelligence and Bliss, free from
impurit!, hol!, lifted above mind and #ords, be!ond the darkness of
ignorance, be!ond all appearances. This is the secret doctrine.
together8
"ere ends the ;ksh!upanishad belonging to the +rishna$1a,ur$@eda.
Akshi Upanishad
together8
;/T$I
Then the blessed (amkriti repaired to the solar #orld. Bo#ing do#n to
the sun, he glorified the (un b! means of the science of the 4iseE
Om, (alutation to the blessed Lord, the glorious (un, to the o#er of
the e!e.
Om, (alutation to the (k!$4anderer.
Om, (alutation to the 6ommander of the ;rm! (of light).
Om, (alutation to darkness (e2cess of light).
Om, (alutation to Fnerg!.
Om, (alutation to Light.
Lead me from the unreal to the /eal8 lead me from darkness to Light8
lead me from death to Immortalit!.
Of the essence of urit!, the blessed One scorches (the sins of the
sinful). The blessed (#an, of the essence of urit!, is the rotot!pe (of
the bound soul, the =iva).
"ere rises the (un, thousand$ra!ed, e2istent in m!riad #a!s, the life of
all animate beings. (I meditate on "im #ho is) omniform,
compassionate, omniscient, ambrosial, of the essence of light, the
(corcher.
Om, (alutation to the blessed Lord, the (un, the Offspring of the
Infinite, the o#er of the e!e. The flood of da!s ! The flood !! ;ll "ail !
Thus glorified b! means of the science of the 4ise the$Lord$in$the$
form$of$the$(un #as highl! gratified. "e saidE 4hichever Brahmana
studies #ithout break this science of the 4ise never contracts an! e!e$
disease. &one is born blind in his famil!. Teaching this to eight
Brahmanas one becomes perfect in this science. 4hosoever kno#s this
is magnified.
;/T$II
'. Then veril! (amkriti said to the (unE Blessed One, teach me
Brahma$vid!a. The (un told himE (amkriti, listen. I shall set forth the
kno#ledge of /ealit!, so hard to come b!8 b! #hich kno#ledge alone
#ill !ou become liberated #hile living in the bod!.
*. ;ll is one, unborn, tranAuil, endless, certain, immutable. (ee /ealit!
as (pirit8 be tranAuil and at ease.
.. (The adepts) kno# 1oga to be the non$kno#ing (of pluralit!), the
spontaneous attrition of the (ob,ect$seeking) mind. /ooted in 1oga,
perform actions, or, averse (to all actions), perform (them) not at all.
0. ;version is felt ever!da! to inborn tendencies (to act)8 nevertheless,
one tends to plunge into noble actions #ith gusto.
3$5. ;l#a!s one hesitates as regards the instinctive actions of the
unregenerate8 one never refers to #hat ma! compromise others, but
attends to their righteous deeds. One does gentle deeds that pain
none8 al#a!s dreads sin and avoids all forms of sense$gratification.
7. (uch a one-s speech is informed b! affection and love8 it is lovel!
and fit, #ith due regard to time and place.
9. 4ith proper thought, act and speech, one #aits upon the virtuous.
Getting them from all conceivable sources, one studies the (hastras.
:$'<(a). Then one attains the first stage of 1oga. 4hoever entertains
such thoughts as regards the crossing of transmigrator! life is said to
have attained a state of 1oga. The rest are said to be ,ust )noble-
(ar!a).
'<(b)$''. 6oming to the ne2t stage of 1oga, called );nal!sis- (vichara),
the sadhaka resorts to the foremost scholars, #ell$kno#n for their
serious interpretations of (ruti and (mriti, good conduct, fi2ed
attention, contemplation and activities.
'*. ;s a house$holder (kno#s) his homestead, (so), having mastered all
that has to be learned, the sadhaka comes to kno# the categories, and
the doctrines, vis$?$vis #hat has to be done and avoided.
'.. ;s a snake sheds its (lough, so sheds he even a slight attachment
to e2ternal ob,ects #hen intensified b! pride, conceit, intolerance,
greed and delusion.
'0. 4ith a mind disciplined through devotion to the (hastras, teacher,
and the compan! of the virtuous, he truthfull! masters the entire bod!
of kno#ledge including the secret doctrines.
'3. =ust as a lover repairs to a spotless bed of flo#ers, from the second,
he (the sadhaka) proceeds to the third state st!led &on$attachment.
'5$'7. Li2ing his stead! mind on the truthful import of the (hastras
and bus! #ith the recitation of spiritual te2ts proper to the hermitages
of the ascetics, he e2pends his long life, seated on a bed of stone or a
slab, diverting himself #ith ramblings in the forest, made beautiful b!
his placid mind.
'9. ;s a result of his meritorious actions, the righteous (sadhaka)
passes his time in the delights of detachment, repeatedl! stud!ing the
positive (hastras.
':. One-s perception of realit! becomes clear onl! in due course. The
enlightened one, reaching the third stage, e2periences this for himself.
*<. &on$attachment is of t#o kindsE listen to the distinction as it is
being dra#n. This non$attachment is of t#o$kinds8 one general and the
other, superior.
*'. The general non$attachment is non$involvement in ob,ects, (based
on the perception) )I am neither agent nor en,o!er, neither the sublater
nor the sublated-.
**. )Fver!thing, be it pleasure or pain, is fashioned b! prior deeds8 or,
ever!thing is under the s#a! of the Lord. I do nothing in regard to it-.
*.. )Fn,o!ments and non$en,o!ments are dread diseases8 possessions
are great disasters. ;ll contacts ,ust promote separation. (ufferings are
diseases of thoughts-.
*0. )Time is ceaselessl! fashioning all things- H so the general non$
attachment of (the sadhaka) #ho has grasped the import of (the ma,or
te2ts) consists in being averse to all things and in not d#elling on them
mentall!.
*3$*5. B! cultivating this seAuence (of stages), the superior non$
attachment in the case of the magnanimous (sadhakas) supervenes. It
is said to be silence, repose and Auiescence. Lor speech and import
have been flung far a#a! in the light of the truth, )I am no agent8 the
agent is God or m! o#n prior actions-.
*7. The first stage that occurs is s#eet on account of the satisfaction
and ,o! (that attend it). The sadhaka (puman) has ,ust stepped into the
seAuence of states. The first is an ambrosial sprout.
*9. The first stage is the internal, cleansed, birth$place of the other
stages. Thence one attains the second and third stages.
*:. ;mong these, the all$pervading third (stage) is superior. "ere the
sadhaka has outgro#n all proneness to imagine (and get ensnared).
.<. Those #ho reach the fourth (stage) after the d#indling of nescience
through the e2ercises of the three stages look on all things #ith the
same e!e.
.'. 4hen non$dualit! is established and dualit! dissolved, those #ho
have reached the fourth stage look upon the phenomenal #orld as a
dream.
.*. The first three states are said to be the #aking state8 the fourth is
called the dream state. ;nd the mind dissolves like the fragments of an
autumnal cloud.
... "e #ho reaches the fifth stage survives but as bare being. %ue to
the dissolution of the mind in this stage the #orld$manifold does not
present itself at all.
.0. /eaching the fifth stage called )deep sleep-, the sadhaka remains
as pure non$dual being, all particulars having completel! vanished.
.3. "aving reached the fifth stage, one sta!s consolidated in deep
sleep, ,o!ful, in#ardl! a#ake, all dual appearances gone.
.5. Looking in#ards, even #hen attending to outer things, he appears
al#a!s indra#n, being e2tremel! e2hausted.
.7. ractising in this fifth stage, free from all innate impulses, one
reaches, as a matter of course, the si2th stage named )the Lourth-.
.9. 4here there is neither the non$e2istent nor the e2istent, neither
the )I- nor the non$)I-, #ith all anal!tic thinking gone, one sta!s alone,
totall! fearless, in non$dualit!.
.:. Be!ond knots, #ith all doubt vanAuished, liberated in life, devoid of
imaginations, though une2tinguished !et e2tinguished, he is like a
painted flame.
0<. "aving d#elt in the si2th stage, he shall reach the seventh. The
state of disembodied liberation is called the seventh stage of 1oga.
0'$0*(a). This is the acme of all stages, be!ond #ords, Auiescent.
;voiding conformit! #ith the #a!s of the #orld, and the #a!s of the
bod!, avoiding conformit! #ith (hastras, get rid of all superimpositions
on the (elf.
0*(b). ;ll that is (here), the vishva, the pra,na, etc., is nothing but Om.
0.. Because there is non$difference bet#een import and e2pression,
and because, as distinct from each other, neither of these t#o is
kno#n, the @ishva is ,ust the letter )a- and )u- is said to be the Tai,asa.
00. The ra,na is the letter )m-. Thus kno# in order, discriminating #ith
great effort, before 6oncentration ((amadhi) sets in.
03$05. In this due order the concrete and the subtle should all be
dissolved in the spiritual (elf and the spiritual (elf (should be
dissolved) perceiving )I am the Om @asudeva, ever pure, a#ake, free,
e2istent, non$dual massed and supreme bliss-8 because all this
(ob,ective #orld) is pain in the beginning, middle and end.
07$09. Therefore, thou sinless one, renouncing ever!thing, be devoted
to Truth. ThinkE I am Brahman, solid Intelligence and Bliss, free from
impurit!, hol!, lifted above mind and #ords, be!ond the darkness of
ignorance, be!ond all appearances. This is the secret doctrine.
together8
"ere ends the ;ksh!upanishad belonging to the +rishna$1a,ur$@eda.

Amrita Bindu Upanishad
Translated by Swai $adha!ananda
together8
'. The mind is chiefl! spoken of as of t#o kinds, pure and impure. The
impure mind is that #hich is possessed of desire, and the pure is that
#hich is devoid of desire.
*. It is indeed the mind that is the cause of men-s bondage and
liberation. The mind that is attached to sense$ob,ects leads to
bondage, #hile dissociated from sense$ob,ects it tends to lead to
liberation. (o the! think.
.. (ince liberation is predicated of the mind devoid of desire for sense$
ob,ects, therefore, the mind should al#a!s be made free of such desire,
b! the seeker after liberation.
0. 4hen the mind, #ith its attachment for sense$ob,ects annihilated, is
full! controlled #ithin the heart and thus realises its o#n essence, then
that (upreme (tate (is gained).
3. The mind should be controlled to that e2tent in #hich it gets merged
in the heart. This is =nana (realisation) and this is %h!ana (meditation)
also, all else is argumentation and verbiage.
5. (The (upreme (tate) is neither to be thought of (as being something
e2ternal and pleasing to the mind), nor un#orth! to be thought of (as
something unpleasant to the mind)8 nor is It to be thought of (as being
of the form of sense$pleasure), but to be thought of (as the essence of
the ever$manifest, eternal, supreme Bliss Itself)8 that Brahman #hich is
free from all partialit! is attained in that state.
7. One should dul! practise concentration on Om (first) through the
means of its letters, then meditate on Om #ithout regard to its letters.
Linall! on the realisation #ith this latter form of meditation on Om, the
idea of the non$entit! is attained as entit!.
9. That alone is Brahman, #ithout component parts, #ithout doubt and
#ithout taint. /ealising II am that BrahmanJ one becomes the
immutable Brahman.
:. (Brahman is) #ithout doubt, endless, be!ond reason and analog!,
be!ond all proofs and causeless kno#ing #hich the #ise one becomes
free.
'<. The highest Truth is that (pure consciousness) #hich realises,
IThere is neither control of the mind, nor its coming into pla!J,
I&either am I bound, nor am I a #orshipper, neither am I a seeker after
liberation, nor one$#ho has attained liberationJ.
''. @eril! the ;tman should be kno#n as being the same in Its states
of #akefulness, dreaming, and dreamless sleep. Lor him #ho has
transcended the three states there is no more rebirth.
'*. Being the one, the universal (oul is present in all beings. Though
one, It is seen as man!, like the moon in the #ater.
'.. =ust as it is the ,ar #hich being removed (from one place to
another) changes places and not the ;kasa enclosed in the ,ar H so is
the =iva #hich resembles the ;kasa.
'0. 4hen various forms like the ,ar are broken again and again the
;kasa does not kno# them to be broken, but "e kno#s perfectl!.
'3. Being covered b! >a!a, #hich is a mere sound, It does not,
through darkness, kno# the ;kasa (the Blissful one). 4hen ignorance
is rent asunder, It being then Itself onl! sees the unit!.
'5. The Om as 4ord is (first looked upon as) the (upreme Brahman.
;fter that (#ord$idea) has vanished, that imperishable Brahman
(remains). The #ise one should meditate on that imperishable
Brahman, if he desires the peace of his soul.
'7. T#o kinds of @id!a ought to be kno#n H the 4ord$Brahman and the
(upreme Brahman. One having mastered the 4ord$Brahman attains to
the "ighest Brahman.
'9. ;fter stud!ing the @edas the intelligent one #ho is solel! intent on
acAuiring kno#ledge and realisation, should discard the @edas
altogether, as the man #ho seeks to obtain rice discards the husk.
':. Of co#s #hich are of diverse colours the milk is of the same colour.
(the intelligent one) regards =nana as the milk, and the man!$branched
@edas as the co#s.
*<. Like the butter hidden in milk, the ure 6onsciousness resides in
ever! being. That ought to be constantl! churned out b! the churning
rod of the mind.
*'. Taking hold of the rope of kno#ledge, one should bring out, like
fire, the (upreme Brahman. I am that Brahman indivisible, immutable,
and calm, thus it is thought of.
**. In 4hom reside all beings, and 4ho resides in all beings b! virtue
of "is being the giver of grace to all H I am that (oul of the Cniverse,
the (upreme Being, I am that (oul of the Cniverse, the (upreme Being.
together8
"ere ends the ;mritabindupanishad, as contained in the +rishna$1a,ur$
@eda.
Amrita-Nada Upanishad
Translated by K. Narayanasvami Aiyar
O$ % 5a# De protect us /oth togetherF $a# De nourish us /oth togetherF
5a# we wor, conBointl# with great energ#*
5a# our stu# /e +igorous an e))ecti+eF
5a# we not $utuall# ispute &or $a# we not hate an#(.
1. The wise* ha+ing stuie the Shastras an re)lecte on the$ again an again an
ha+ing co$e to ,now 'rah$an* shoul a/anon the$ all li,e a )ireE/ran.
8E9. Da+ing ascene the car o) O$ with Aishnu &the Digher Sel)( as the charioteer* one
wishing to go to the seat o) 'rah$alo,a intent on the worship o) Rura* shoul go in the
chariot so long as he can go. Then a/anoning the car* he reaches the place o) the .or o)
the car.
;. Da+ing gi+en up 5atra* .inga an 0aa* he attains the su/tle 0aa &seat or wor(
without +owels or consonants /# $eans o) the letter G57 without the S+ara &accent(.
=. That is calle 0rat#ahara when one $erel# thin,s o) the )i+e o/Bects o) sense* such as
soun* etc.* as also the +er# unstea# $in as the reins o) "t$an.
?. 0rat#ahara &su/Bugation o) the senses(* >h#ana &conte$plation(* 0rana#a$a &control o)
/reath(* >harana &concentration(* Tar,a an Sa$ahi are sai to /e the six parts o) Yoga.
@. Hust as the i$purities o) $ountainE$inerals are /urnt /# the /lower* so the stains
co$$itte /# the organs are /urne /# chec,ing 0rana.
8. Through 0rana#a$as shoul /e /urnt the stainsF through >harana* the sinsF through
0rat#ahara* the &/a( associationsF an through >h#ana* the goless Iualities.
C. Da+ing estro#e the sins* one shoul thin, o) Ruchira &the shining(.
10. Ruchira &cessation(* expiration an inspiration J these three are 0rana#a$a o)
&Recha,a* 0ura,a an 6u$/ha,a( expiration* inspiration an cessation o) /reath.
11. That is calle &one( 0rana#a$a when one repeats with a prolonge &or elongate(
/reath three ti$es the 1a#atri with its A#ahritis an 0rana+a &/e)ore it( along with the
Siras &the hea( Boining a)ter it.
18. Raising up the Aa#u )ro$ the ",asa &region* +i<.* the heart( an $a,ing the /o#
+oi &o) Aa#u( an e$pt# an uniting &the soul( to the state o) +oi* is calle Recha,a
&expiration(.
19. That is calle 0ura,a &inspiration( when one ta,es in Aa#u* as a $an woul ta,e water
into his $outh through the lotusEstal,.
1;. That is calle 6u$/ha,a &cessation o) /reath( when there is no expiration or
inspiration an the /o# is $otionless* re$aining still in one state.
1=. Then he sees )or$s li,e the /lin* hears souns li,e the ea) an sees the /o# li,e
woo. This is the characteristic o) one that has attaine $uch Iuiescence.
1?. That is calle >harana when the wise $an regars the $in as San,alpa an $erging
San,alpa into "t$an* conte$plates upon his "t$an &alone(.
1@. That is calle Tar,a when one $a,es in)erence which oes not con)lict with the
Aeas. That is calle Sa$ahi in which one* on attaining it* thin,s &all( eIual.
18E80. Seating hi$sel) on the groun on a seat o) 6usa grass which is pleasant an
e+oi o) all e+ils* ha+ing protecte hi$sel) $entall# &)ro$ all e+il in)luences(* uttering
RathaE5anala* assu$ing either 0a$a* S+asti,a* or 'hara posture or an# other which
can /e practise easil#* )acing the north an closing the nostril with the thu$/* one
shoul inspire through the other nostril an retain /reath insie an preser+e the "gni
&)ire(. Then he shoul thin, o) the soun &O$( alone.
81. O$* the one letter is 'rah$anF O$ shoul not /e /reathe out. Through this i+ine
$antra &O$(* it shoul /e one $an# ti$es to ri hi$sel) o) i$purit#.
88. Then as sai /e)ore* the 5antraE,nowing wise shoul regularl# $eitate* /eginning
with the na+el upwars in the gross* the pri$ar# &or less( gross an su/tle &states(.
89. The greatl# wise shoul gi+e up all &sight( seeing across* up or own an shoul
practise Yoga alwa#s /eing $otionless an without tre$or.
8;. The union as state &one( /# re$aining without tre$or in the hallow stal, &+i<.*
Susu$na( alone is >harana. The Yoga with the oraine uration o) twel+e 5atras is
calle &>harana(.
8=. That which ne+er eca#s is ",shara &O$( which is without 1hosha &thir* )ourth an
)i)th letters )ro$ K67(* consonant* +owel* palatal* guttural* nasal* letter GR7 an si/ilants.
8?. 0rana tra+els through &or goes /#( that path through which this ",shara &O$( goes.
There)ore it shoul /e practise ail#* in orer to pass along that &course(.
8@. -t is through the opening &or hole( o) the heart* through the opening o) Aa#u &pro/a/l#
na+el(* through the opening o) the hea an through the opening o) 5o,sha. The# call it
'ila &ca+e(* Sushira &hole(* or 5anala &wheel(.
88. &Then a/out the o/stacles o) Yoga(: " Yogin shoul alwa#s a+oi )ear* anger* la<iness*
too $uch sleep or wa,ing an too $uch )oo or )asting.
8C. -) the a/o+e rule /e well an strictl# practise each a#* spiritual wiso$ will arise o)
itsel) in three $onths without ou/t.
90. -n )our $onths* he sees the >e+asF in )i+e $onths* he ,nows &or /eco$es( 'rah$aE
4ishthaF an trul# in six $onths he attains 6ai+al#a at will. There is no ou/t.
91. That which is o) the earth is o) )i+e 5atras &or it ta,es )i+e 5atras to pronounce
0arthi+aE0rana+a(. That which is o) water is o) )our 5atrasF o) "gni* three 5atrasF o)
Aa#u* twoF
98. "n o) ",asa* one. 'ut he shoul thin, o) that which is with no 5atras. Da+ing
unite "t$an with 5anas* one shoul conte$plate upon "t$an /# $eans o) "t$an.
99. 0rana is thirt# igits long. Such is the position &o) range( o) 0ranas. That is calle
0rana which is the seat o) the external 0ranas.
9;. The /reaths /# a# an night are nu$/ere as 1*19*180 Lor 81*?00 E MN.
9=. &O) the 0ranas( the )irst +i<.* 0rana is per+aing the heartF "pana* the anusF Sa$ana*
the na+elF Uana* the throatF
9?. "n A#ana* all parts o) the /o#. Then co$e the colours o) the )i+e 0ranas in orer.
9@. 0rana is sai to /e o) the colour o) a /looEre ge$ &or coral(F "pana which is in the
$ile is o) the colour o) -nragopa &an insect o) white or re colour(F
98. Sa$ana is /etween the colour o) pure $il, an cr#stal &or oil# an shining(* /etween
/oth &0rana an "pana(F Uana is "panara &pale white(F an A#ana rese$/les the colour
o) archis &or ra# o) light(.
9C. That $an is ne+er re/orn where+er he $a# ie* whose /reath goes out o) the hea
a)ter piercing through this 5anala &o) the pineal glan(. That $an is ne+er re/orn.
Dere ens the "$ritanaa Upanisha /elonging to the 6rishnaEYaBurEAea.
Annapurna Upanishad
Om ! O %evas, ma! #e hear #ith our ears #hat is auspicious8
>a! #e see #ith our e!es #hat is auspicious, O !e #orth! of #orship !
>a! #e en,o! the term of life allotted b! the %evas,
raising them #ith our bod! and limbs stead! !
>a! the glorious Indra bless us !
>a! the all$kno#ing (un bless us !
>a! Garuda, the thunderbolt for evil, bless us !
>a! Brihaspati grant us #ell$being !
I$'$*. The king of 1ogins, &idagha, prostrated flat (like a rod) before
/ibhu, that pre$eminent kno#er of Brahman. Then, rising, that ascetic
respectfull! said, )Teach me the truth about the (elf8 b! #hat kind of
adoration have !ou, Oh Brahmana, attained this state B
I$.$0. Teach me that grand science #hich !ields sovereignt! over the
empire of emancipation. )1ou have done #ell, &idagha ! Listen to the
eternal science b! the kno#ledge of #hich alone #ill !ou be liberated
life. Lodged in Om that envelopes the /oot of phenomena (Brahman),
supporting the s!llable )aim-,
I$3$7. )Fternal bliss, independent ()hrim-), reno#ned, #ith streaming
stresses ()sauh-), the ruler of the #orld ()srim-), >ahalakshmi, (at once)
desire ()klim-), fulfilment, and humanit!, is the divine ;nnapurna. )I
begged of "er, using the celebrated and Auintessential incantation of
*7 s!llables, cultivated b! hosts of female ascetics,
I$9. )&amel!, aim, hrim, sauh, srim, klim, aum namo
bhagavat!annapurne mamabhilashitam annam dehi (vaha.
M(alutation, O divine ;nnapurna, vouchsafe the food I desireNE )Thus
have I been instructed b! m! father. Lrom then on have I established
m!self in (this) discipline, persisting in the activities of m! station (in
life) and have given m!self up to the dail! practice of this incantation.
I$:. )4hen man! da!s passed thus, there appeared in front of me
;nnapurna, #ide$e!ed, her lotus$face beaming #ith a smile.
I$'<. )(eeing her, I prostrated flat on the ground, and (then) stood up
#ith folded hands. I4ell, child, !ou have done #ell8 ask of me a boon,
dela! not.J
I$''. Oh (&idagha), best of sages ! Thus hidden b! the #ide$e!ed
(deit!) I spokeE )O %aughter of the mountain, ma! the truth of the (elf
da#n on m! mind-.
I$'*. (a!ing )be it so- she vanished, then and there. Then, through the
perception of the #orld-s variet! the idea (mati) arose in me.
I$'.. %elusion appears five$fold8 it #ill be presentl! set forth. %ue to
the first delusion, =iva and God appear to have different forms.
I$'0. %ue to the second, the attribute of agenc! d#elling in the (elf
appears to be real. The third (consists in) deeming the =iva associated
#ith the three bodies as having attachment.
I$'3. The fourth takes the #orld$cause (God) to be mutable. The fifth
delusion ascribes realit! to the #orld as distinguished from its cause.
Then, also, in the mind flashes the cessation of the five$fold delusion.
I$'5. Lrom that moment, spontaneousl!, m! mind #as assimilated to
Brahman. O &idagha, thus ma! !ou, too, secure kno#ledge of realit!.
I$'7. 4ith humilit! and respect (&idagha spoke to /ibhuE impart to me,
having faith (in !ou), the peerless science of Brahman.
I$'9. Gratified, /ibhu saidE )so be it-. I shall impart to !ou the
kno#ledge of realit!, O sinless one. Be a might! agent, ardent en,o!er,
and a great renouncer. "aving this investigated !our o#n real nature,
be happ!.
I$':. )I am Brahman, ever manifest, pure, first, endless8 there is no
room for the slightest dall!ing #ith aught else- H thus think, having
become blemishless8 achieve &irvana (permanent peace) having
purified and Auietened all movements of the mind.
I$*<. +no# that none of the things seen here is there8 it is all like )the
cit! in the sk!- and )#ater in the desert-.
I$*'. On the other hand, #hat is no#here seen, at all, is not given (as
an ob,ect)8 be!ond the range of the si2th sense, mind, O sage $$
assimilate !ourself to That.
I$**. GraspE I am That #hich is the indestructible, infinite, (pirit, the
(elf of ever!thing, integral, replete, abundant and partless.
I$*.. %ue to the absolute contemplation of absence (or nihil), #hen the
mind d#indles, there results the state of the being$in$general (satta$
saman!a), of that #hose essence is unAualified consciousness.
I$*0. (urel!, devoid of all ob,ective tinge, #hen consciousness (chit)
subsides, there supervenes the e2ceedingl! transparent being$in$
general that resembles non$being.
I$*3. Lor the liberated (elf, both embodied and disembodied, surel!
there occurs this ultimate perception kno#n as the state$be!ond$the
fourth.
I$*5. O sinless one, this occurs in the case of the kno#er both #hen he
has risen from 6oncentration ((amadhi) and #hen he is established in
it8 being born of a#areness, this does not happen for the ignorant
alone.
I$*7. ;ll #averings bet#een states of reasoning, etc., having vanished
long since, his face steeped in the lovel! light of Brahmic bliss, (the
sage) attains the blessed state through right kno#ledge alone.
I$*9. The inner cool (calm repose) of him #ho perceives this multitude
of gunas as non$(elf is said to be 6oncentration.
I$*:. The stead! mind is empt! of latent impulses8 the same is (the
state of) contemplation. The same also is ;loneness. Besides, it is
nothing but perpetual Auiescence.
I$.<. The mind #ith attenuated latent impulses is said to be bound for
the highest state. &e2t, the mind, #ithout such impulses, attains the
status of the non$doer.
I$.'. On the other hand, the mind-s imagination of being the doer is
replete #ith latent impulses8 it causes all sufferings8 therefore
attenuated latent impulses.
I$.*. 4hen the imagination of unit! #ith all ob,ects is mentall!
discarded, due to its constant introverted state, all things are resolved
into empt! space.
I$... ;s cro#ds in a market, though active, are as good as non$e2istent
(to the observer) #hen he is not related (to them), so too, to the
kno#er is a village like unto a forest.
I$.0. Being in#ardl! #ithdra#n, the kno#er, either asleep, a#ake,
#alking or reading, beholds a cit!, countr!$side, or village as if it #ere
no other than a forest (i.e. #ith total disinterestedness).
I$.3. Once the inner cool is #on, the #orld is cool. To those scorched b!
the inner thirst, the #orld is afire.
I$.5. Lor all (unliberated) beings #hat is #ithin is pro,ected e2ternall!.
I$.7. But the lover of the inner (elf, though operating through the
organs of action, is unaffected b! ,o! and sorro#8 he is said to be
concentrated.
I$.9. "e #ho, as a matter of course and not through fear, beholds all
beings as one-s o#n (elf and others- possessions as clods of earth,
alone sees aright.
I$.:. Let death come no# or at the end of c!cles8 he remains
unblemished as gold (fallen) in mire.
I$0<. 6onsider in !our mindE #ho am I B "o# is all this (brought
about) B "o# do death and birth (happen) B Thus (considering) #ill !ou
earn the great benefit (of investigation).
I$0'. 1our mind #ill shed its (discursive) form and Auietl! #in repose,
once, through investigation, !ou comprehend !our real nature.
I$0*. O Brahmin, !our mind, cured of its feverishness, no more sinks in
empirical activities, as an elephant does not, in the hollo# made b! a
co#-s hoof.
I$0.. But a pett! mind, O Brahmin, does sink in an! pett! affair, ,ust as
a battered mosAuito does, in the #ater collected in the hollo# made b!
a co#-s hoof.
I$00. O best of ascetics, to the e2tent all ob,ects are readil! renounced,
the supreme (elf, the transcendent light, alone remains.
I$03. (o long as all ob,ects are not renounced, the (elf is not #on. 4hat
remains after the renunciation of the entire ob,ective manifold is said
to be the (elf.
I$05. Therefore, in order to realiDe the (elf, renounce ever!thing.
"aving cast off all (ob,ects), assimilate !ourself to that #hich remains.
I$07. 4hatever ob,ect is beheld in the #orld around is but the vibration
of 6onsciousness, it is nothing permanent.
I$09. O Brahmin, b! the term (amadhi (6oncentration) the #ise denote
transcendent understanding that is concentrated, eternall! appeased,
and is cognisant of things as the! are.
I$0:. The term 6oncentration denotes the stable, mountain$like, status
(of the self) that is unagitated, unegoistic, and unrelated to dualities.
I$3<. O Brahmin, it denotes the perfected flo# of the mind that is sure,
choiceless and goalless.
I$3'. The best of the kno#ers of the @edas, the great ones, #in that
fourth and stable perception that is fashioned solel! through a part of
the light of the (pirit.
I$3*. (It is) lodged in the heart of all things and not altogether unlike
dreamless slumber, #hen the mind and the ego subside.
I$3.. ;fter liAuidating the mind #ith the mind, that state H that
supremel! divine bliss$bod! H is automaticall! #on.
I$30. Thence follo#s the obliteration of all cravings for ob,ects8 then
da#ns the auspicious and superbl! splendid light, and then, in the case
of the ver! best, due to the s#a! of even$mindness (takes place) the
ineffable transformation into the (elf-s substance.
I$33. %irectl! e2perienced indeed as the God of gods and (elf of all
entities, moving and stationar! is this total and infinite realit! of the
(elf, d#elling in the fast$evolving mind that is Auietened e2ternall!.
I$35. The unattached, stead!, and controlled mind is not in evidence in
the #orldings8 the attached mind, though sub,ected to long$dra#n
austerities is, as it #ere, altogether bound.
I$37. The man free from inner clingings, #hose mind d#ells on the
blissful (Brahman) ma! or ma! not act e2ternall!8 never can he be
either agent or e2periencer.
II$'. &idaghaE 4hat is attachment like B 4hat kind of it leads to human
bondage B ;nd #hat kind of it is said to liberate B "o# is this
(attachment) cured B
II$*. (/ibhu)E Imagination, ignoring #holl! the distinction bet#een the
bod! and the embodied ((elf) H the e2clusive faith in the bod! H is the
attachment that is said to bind.
II$.. ;ll this is (elfE #hat shall I seek here and #hat avoid B +no# this to
be the position of non$attachment that the =ivanmukta fosters.
II$0. I am not8 none, other than me, is8 neither this nor the non$other
e2ists. This (attitude) is said to be non$attachment, al#a!s
maintaining, )I am Brahman-.
II$3. "e does not approve of inactivit!8 neither does he cling to
activities. "e, the renouncer, is the superbl! eAuable (in outlook)8 he is
said to be the non$attached.
II$5. One #ho mentall!, and not in the concrete act alone, renounces
fruits, etc., of all his activities H that adept is said to be non$attached.
II$7. Imaginations and the manifold activities issuing (therefrom) are
cured, here, b! non$indulgence in imagination8 thus promote #ell$
being.
II$9$:. The mind that clings not to acts, thoughts, and things, to
#anderings and reckonings of time, but reposes in 6onsciousness
alone, finding no delight an!#here, even #hen turned to#ard some
ob,ects, revels in the (elf.
II$'<. Let him perform or not all this empirical activit!8 doing or non$
doing, his true occupation is (elf$delight.
II$''. Or, giving up even that ob,ective element, as stabilised
6onsciousness, the tranAuillised =iva abides in the (elf like a radiant
gem.
II$'*. The Auiescent state of the attenuated mind, free from all
ob,ective reference, is said to be the deep sleep in #akefulness.
II$'.. This state of slumber, O &idagha, full! developed through
practice, is st!led the Lourth b! the best kno#ers of Truth.
II$'0. "aving attained the indestructible status in this fourth stage, one
reaches a non$blissful poise (as it #ere), its nature being invariabl!
delightful.
II$'3. Thence lifted above all relativities, like non$bliss and great bliss,
the time$less 1ogin, reaching the state be!ond the fourth, is said to be
liberated.
II$'5. 4ith all bonds of birth loosened, and all Tamasic conceits
dissolved, the great sage (abides) as the blissful being of the supreme
(elf like a salt$cr!stal in #ater.
II$'7. That #hich is the trans$empirical and e2periential realit!, present
in the (contrasted) perceptions of the material and the conscious, is
the essence8 Brahman is said to be that.
II$'9(a). Bondage is encompassed b! the ob,ect8 on release from this,
liberation is said to supervene.
II$'9(b)$':. /esting in that unve2ed e2perience, discriminated in the
link bet#een the substance and perception, abide !ou8 thus one
attains the (peace) of deep sleep. That develops into the Lourth8
station !our gaDe on That.
II$*<. The (elf is neither gross nor subtle8 neither manifest nor hidden8
neither spiritual nor material8 neither non$being nor being.
II$*'. That non$dual indestructible one #hich has become the ob,ect,
the ground of mind and all sense$organs, is neither )I- nor another8
neither one nor man!.
II$**. That real ,o! (e2perienced) in the relation bet#een the ob,ect and
perception is the transcendental state8 therefore it is, as it #ere,
nothing (in itself).
II$*.. Liberation is not on the top of the sk!8 not in the nether #orld8
not on the earth. The d#indling of mind in #hich all desires dr! up is
held to be liberation.
II$*0. 4ith the thought, #ithin, )let me have liberation- the mind
springs up8 this #orldl! bondage is firm in the mind agitated #ith
thought.
II$*3. The mere non$cleansing of the mind reduces it to a state of
prodigious transmigration8 its cleansing alone, on the other hand, is
said to be liberation.
II$*5. 4hat is bondage and #hat is liberation in respect of the (elf that
transcends all things or that pervades all forms B Think freel!.
II$*7. Loving the (pirit, lifted above all hopes, full, hol! in mind, having
#on the incomparable state of repose, he seeks nothing here.
II$*9. "e is called the =ivanmukta (Liberated in life) #ho lives,
unattached, in the pure Being that sustains all, the indubitable (pirit
that is the (elf.
II$*:. "e craves not for #hat is !et to be8 he does not bank on the
present8 he remembers not the past8 !et he does all #ork.
II$.<. Fver unattached to those #ho cling to him8 devoted to the
devotees8 he is harsh, as it #ere, to the harsh.
II$.'. ; child amidst children8 adult amidst adults8 bold amidst the bold8
a !outh amidst the !outhful8 lamenting amidst those #ho lament8
II$.*. (teadfast, blissful, polished, of hol! speech, #ise, simple and
s#eet8 never given to self$pit!8
II$... Through discipline, #hen the throb of vital breaths ceases, the
mind is #holl! dissolved8 the impersonal bliss (&irvana) remains8
II$.0. 4hence all discursive speech turns back. 4ith the obliteration of
all of one-s mental constructions that (Brahmic) status abides.
II$.3. "ere is the supreme (elf #hose essence is the light of
6onsciousness #ithout beginning or end8 the #ise hold this luminous
certitude to be the right kno#ledge.
II$.5. The plenitude due to the kno#ledge )all the #orld is (elf alone- is
the right measure of (elf$realiDation ever!#here in the #orld.
II$.7. ;ll is (elf alone8 #hat are the (empirical) states being and non$
being B 4here have the! fled B 4here are those notions of bondage
and liberation B 4hat stands out is Brahman alone.
II$.9. ;ll is the one supreme (k!. 4hat is liberation B 4hat is bondage B
This is the great Brahman, established mightil!, #ith e2tended form8
dualit! has vanished far from It8 be !ou, !ourself, the (elf alone.
II$.:. 4hen the form of a stock, stone and cloth is seen aright, there is
not even a shado# of difference8 bent on imagination (of differences)
#here are !ou B
II$0<. This imperishable and tranAuil essence, (present) at the
beginning and end of things and !ourself, al#a!s be That.
II$0'. 4ith mental distinctions of dualit! and non$dualit! and delusions
of old age and death, the (elf alone shines in its phases (atmabhih)
,ust as the sea, in its (phases of) #aves.
II$0*. 4hat en,o!ment of the desired (fruits) can disturb him, #ho
d#ells steadfast, ever #edded, in thought, to the pure (elf that fells
the tree of dangers, to the status of bliss supreme B
II$0.. >ental en,o!ments are the foes of one #ho has thought
e2tensivel!8 the! move him not in the least ,ust as gentle breeDes
move not a hill at all.
II$00. )luralit! e2ists in diverse imaginings, not reall!, #ithin8 ,ust as
there is nothing but #ater in a lake- H a man filled #ith this one
certitude is said to be liberated8 he #ho has perceived the /eal.
III$'. (&idagha)E 4hat is the nature of liberation #ithout the bod! B 4ho
is the great sage in possession of it B /esorting to #hich 1oga has he
achieved that supreme status B
III$*. /ibhuE In the region of (umeru the celebrated sage >andav!a
resorting to Truth (imparted b!) +aundin!a became liberated in life.
III$.. "aving attained the status of =ivanmukti, that foremost kno#er of
Brahman, that great sage, made up his mind, once upon a time, to
#ithdra# all his sense$organs (from their respective ob,ects).
III$0. "e sat in the lotus$posture, #ith e!es half$closed, slo#l! avoiding
contacts (#ith ob,ects), e2ternal and internal.
III$3. Then he, #ith his sinless mind, (reflected on) the (degree of)
steadiness of his mindE )clearl!, though #ithdra#n, this mind of mine is
e2tremel! restless-.
III$5. It #anders from a cloth to a pot and thence to a big cart. The
mind #anders among ob,ects as a monke! does from tree to tree.
III$7. The five openings, e!es and so forth, kno#n as the sense organs
of cognition, I am #atching carefull! #ith m! mind.
III$9. O !ou sense$organs ! (lo#l! give up !our mood of agitation. "ere
I am, the divine spiritual (elf, the #itness of all.
III$:. 4ith that all$kno#ing (elf, I have comprehended (the nature of)
e!es, etc. I am
completel! secure and at peace. Luckil! I am fearless.
III$'<. Incessantl! I rest in m! (elf, the Lourth8 m! vital breaths, its
e2tensions, have all, in due order, subsided #ithin.
III$''. (I am) as a fire #ith its multitudinous flames, #hen the fuel has
been consumed8 it blaDed forth but no# is e2tinguished H the blaDing
fire has, indeed, been e2tinguished.
III$'*. "aving been purified utterl!, I remain eAuable, en,o!ing all alike,
as it #ere. I am a#ake though in deep sleep8 though in deep sleep, I
am a#ake.
III$'.$'0. /esorting to the Lourth, I remain #ithin the bod! #ith a stable
status, having abandoned, together #ith the long thread of sound
reaching upto O>, ob,ects in all the three #orlds fashioned b!
imagination.
III$'3. ;s a bird, for fl!ing in the sk!, leaves the net (in #hich it #as
enmeshed), the great sage sheds (his) identification #ith the sense$
organs8 then (he sheds) his a#areness of limbs #hich has become
illusor!.
III$'5. "e has #on the kno#ledge of a ne#$born infant8 as if the air
should give up its po#er to vibrate, he has terminated the proneness of
consciousness to attach itself to ob,ects.
III$'7. Then, attaining the unAualified state of 6onsciousness H the
state of pure Being Hresorting, (as it #ere), to the state of dreamless
slumber, he has sta!ed immovable like a mountain.
III$'9. 4inning the stabilit! of dreamless sleep he has attained the
Lourth8 though gone be!ond bliss, (he is) still blissful8 he has become
both being and non$being.
III$':. Then he becomes that #hich is be!ond even the range of #ords
#hich is the nihil of the nihilist and Brahman of the kno#ers of
Brahman8
III$*<. 4hich is the pure blemishless cognition of the kno#ers of
cognition, the urusha of the (ankh!as and Ishvara of the 1ogins8
III$*'. The (hiva of the (hivagamas8 the Time of those #ho affirm Time
alone (as the basic principle)8 the final doctrine of all (hastras, and
#hat conforms to ever! heart8
III$**. 4hich is the ;ll, the all$pervading /ealit!, the Truth. "e has
become That, the unuttered, the moveless, the illuminator even of
lights8
III$*.. The rinciple #hose sole proof is one-s e2perience of It H he has
remained as That.
III$*0. That #hich is unborn, deathless, beginningless and the Lirst
immaculate state, #hole and impartite H he has remained as That8 a
state subtler than that of the sk!. In a moment, he has become the
hallo#ed God.
Aruni Upanishad
Om ! Let m! limbs and speech, rana, e!es, ears, vitalit!
;nd all the senses gro# in strength.
;ll e2istence is the Brahman of the Cpanishads.
>a! I never den! Brahman, nor Brahman den! me.
Let there be no denial at allE
Let there be no denial at least from me.
>a! the virtues that are proclaimed in the Cpanishads be in me,
4ho am devoted to the ;tman8 ma! the! reside in me.
'. Om. ;runa-s son #ent to the sphere of Brahma, the 6reator, and
reaching there said, ILord, in #hat #a! can I relinAuish #ork altogether
BJ Brahma said to himE 1ou must give up !our sons, brothers, friends,
and the rest, !our hair$tuft and the hol! thread, !our sacrifices and
books regulating them, !our scriptures8 must give up the (seven upper)
spheres entitled Bhur, Bhuvar, (var, >ahar, =ana, Tapas, and (at!a,
and the (seven nether) spheres, viD., ;tala, atala, @itala, (utala,
/asatala, Talatala and >ahatala, together #ith the (#hole) universe8
and must take on the staff and the scant! clothing of the (ann!asin8
!ou must renounce ever!thing else, a!e, ever!thing else.
*. The householder, or the Brahmachari, or the @anaprashta should
commit the fires that lead to the different spheres to the fire that is in
the stomach, and consign the sacred >antra, Ga!atri, to the fire that is
in his o#n speech, should thro# the hol! thread on the ground or into
#ater. The +utichara living a Brahmachari-s life should give up his
relatives, and discard his begging bo#l, and the straining$cloth, should
give up his triple staves, and the fires that lead to particular spheres.
((o said ra,apati). "encefor#ard he should behave like one #ho has
got no >antra to repeat, should give up the desire to go to the higher
spheres, bathe at the beginning of the three meeting$points of the da!,
viD., morning, noon, and evening, should effect a union #ith his ;tman
through the highest concentration, and from amongst the (#hole range
of the) @edas should repeat onl! the ;ran!akas, onl! the Cpanishads,
a!e, nothing but the Cpanishads.
.. @eril! I am Brahman, the (utra8 the (utra is Brahman for It
originates (the cosmos)8 I m!self am the sutra because I am a man of
realisation H the #ise one #ho has realised this should give up his triple
hol! thread. II have renounced, I have renounced, I have renouncedJ H
uttering this thrice he should declare H ILrom me there is no fear (in
#ord, thought, or deed) to an! being, for from me ever!thing has
proceededJ. Cttering the >antra H IThat art m! friend, so protect me
(from co#s, serpents, etc.), thou art strength and m! friend, in all seen
and unseen danger thou art the Thunder of the Lord of the CniverseJ,
etc., he should hold up high the bamboo staff and put on the loin$cloth.
"e should take food as if it #ere medicine, a!e, as if it #ere medicine.
6arefull! guard (oh, !e all #ho are concerned) !our chastit! (in
thought, #ord and deed), non$in,ur!, non$acceptance of (superfluous)
gifts, non$thieving and truthfulness H guard them b! all means, a!e, do
guard !
0. &o# then the duties of the highest class of itinerant monks H the
aramahamsa arivra,akas (are as follo#s)E The! must sit and lie do#n
on the ground. Those having alread! taken the vo# of chastit! etc.,
should use an earthen bo#l or one made of gourd, or a #ooden bo#l8
the! should give up lust anger, avarice, infatuation, ostentation,
haughtiness, ,ealous!, attachment to ob,ects, egotism, falsehood and
the like. The (ann!asin should sta! at one place during the four
months of the rain! season and during the remaining eight months
#ander alone, or #ith a single companion, a!e, a single companion.
3. @eril! one #ho has realised the (true) import of the @edas ma! give
up those things (previousl! enumerated) after the investiture #ith the
hol! thread, or he ma! do so even before that ceremon! H (give up) his
father, son, his sacrificial fires, and the hol! thread, his #orks, his #ife
and all else that he ma! possess. (ann!asins enter a village for
begging purposes onl!, #ith their palms or their stomach as the
receptacle for food. Cttering IOmJ IOmJ IOmJ, the! should mentall!
place this >antra, the Cpanishad, in the different parts of their bod!.
"e #ho realises the Truth in this manner is reall! the #ise one. "e #ho
kno#s this (and is a Brahmachari taking on the monastic vo#) should
give up the staff made of the #ood of the alasha (%hak), Bilva
(>armelos), or ;udumbara (Lig) trees, his skin and girdle and the hol!
thread, etc., and thus be a hero. IThat supreme state of the all$
pervading %eit! the sages realise for all time like the e!e pervading
from one end of the sk! to the other.J I(ages purged of all impurities
like anger etc., #ho have a#akened from the sleep (of ignorance),
kindle that Truth (in the minds of the enAuirers), that supreme state of
the all$pervading %eit!.J (uch indeed is the in,unction of the scriptures
leading to liberation H the in,unction of the @edas, a!e, of the @edas.
"ere ends the ;run!upanishad, included in the (ama$@eda.
Atharvasikha Upanishad
Translated by P. %. %aachander
I meditate on that Iultimate truthJ, #hich e2plains the meaning Iof the
sound of OmJ, #hich shines as the fourth leg of Om, #hich is Thuree!a
of Thuree!as (; super divine state of oneness #ith God, #hich is
be!ond the three states of #akefulness, sleep and dream), #hich
en,o!s being in three legs (s!llables) and #hich is one and onl! one.
Om!
The sages ippalada, ;angiras and (anath +umara approached the
great God like sage, ;tharva >aharshi and asked him, IOh, God like
sage, #hat is the chief aspect of meditationB 4hat is the mantra (hol!
s!llable) on #hich to meditateB 4ho can meditateB 4ho is the God of
meditationBJ '.'
The sage ;tharva replied to them,J >ainl! meditation has to be done
on the single letter Om. It itself is the mantra for meditation. The four
legs of that mantra are the four devas and the four @edas. The letter
has to be recogniDed as the ara Brahman (Cltimate realit!) and
meditated upon. '.*
The first s!llable ;a, indicates earth, the /ig @eda along #ith its hol!
chants, Brahma the creator, ;shta @asus among devas, IGa!athr!J
among meters, and Garhapth!a (the fire of the household) among
fires. '..
The second s!llable Cu denotes the ether, the 1a,ur @eda, /udra #ho is
the God of destruction, the eleven /udras among devas, ITrishgupJ
among meters and dakshinagni (fire of the south $ funeral p!re) among
the fires. '.0
The third s!llable >a indicates the heavens, (ama @eda #ith its
musical sounds of (ama, @ishnu #ho looks after the #orlds, the t#elve
;dith!as (suns) among devas, I,agathichandaJ among meters and
;havagni (the fire used in fire sacrifice) among the fires. '.3
That half fourth s!llable #hich is the hidden >a, is the magical chants
of ;tharva @eda, (amvarthaka (the fire of e2change) fire among fires,
marud Ganas among devas. It is the self glittering Brahman #hich
shines alone and sees ever!thing. '.5
The first is the red Brahma (creative aspect) , the second the hol!
#hite /udra (destructive aspect), the third the black Lord @ishnu (the
administrative aspect) and the fourth #hich is like lightning is the multi
coloured urushothama (best among males). '.7
This Omkara has four legs and four heads (fires). The fourth is the half
s!llable sound of I>aJ #hich is hidden. That is pronounced in a small
short form, slightl! e2tended form (pluth!aga) and much e2tended
form. It is pronounced as Om #ith one mathra, Om in t#o mathras and
Om in the e2tended three mathras (mathra is the unit of
pronunciation). '.9
The fourth peaceful half s!llable is hidden in the long ended
pronunciation. It is the incomparable glitter of the soul. It is that sound
#hich #as never there and #hich #ill be never there. If not pronounced
earlier but pronounced for the first time it, takes one via the (ushumna
&adi to the lotus #ith thousand petals ((ahasrara). '.:.
The pranava (the sound of Om) makes all the souls to bo# before it. It
is the one and onl! one #hich has to be meditated upon as the four
@edas and the birth place of all devas. One #ho meditates like that
goes a#a! from all sorro#s and fears and gets the po#er to protect all
others #ho approach him. It is because of this meditation onl! that
Lord @ishnu #ho is spread ever! #here, #ins over all others. It is
because Lord Brahma controlled all his organs and meditated upon it,
he attained the position of the creator. Fven Lord @ishnu , parks his
mind in the sound (Om) of the place of aramathma (ultimate soul)
and meditates upon Feshana, #ho is most proper to be #orshipped. ;ll
this is onl! proper in case of Feshana. *.'
Brahma, @ishnu, /udra and Indra are creating all beings, all organs and
all karanas. The! are also capable of controlling them. But Lord (hiva
e2ists in bet#een them like sk! and is permanentl! stable. *.*
It is advised that the five gods Brahma, @ishnu, /udra, Ish#ara and
(hiva should be #orshipped in the form of pranava
M;aaCua>aasoundaBindu(full stop)N. *..
Fven if for one second, if one can sta! and meditate on these, he gets
more results than that of performing one hundred fire sacrifices. 4ith
the full understanding and kno#ledge, one should onl! meditate on
paramashiva, #hich #ould give rise to all benefits. It is definite that, b!
sacrificing all other things, the t#ice born, should learn and understand
this and he #ould get rid of the suffering of living in the #omb and
attain salvation. *.0
"ere ends the ;tharvasikhopanishad, as contained in the ;tharva$
@eda.
Atharvasiras Upanishad
MIn the ;tharvasiras Cpanishad, the three s!llable letter, #hich has
meaning and also does not have meaning and #hich is perennial
stands alone. It is told that it is the basis of ever!thing and there is no
basis for it.N
The devas #ith their upturned hands e2tended up#ards pra! to /udra.
'
Om!
"e #ho is /udra, he alone is god. "e is Brahma and #e salute him
again and again.
"e #ho is /udra, he alone is god. "e is @ishnu and #e salute him again
and again.
"e #ho is /udra, he alone is God. "e is truth and #e salute him again
and again.
"e #ho is /udra, he alone is God. "e is ever!thing and #e salute him
again and again.
Farth is !our feet. The Bhuvar Loka (one of the seven #orlds above
earth) is !our middle. ;nd the (uvar Loka (another #orld above earth)
is !our head. 1ou are of the form of the universe. 1ou #ho are Brahma
appear united also divided in to t#o, and divided in to three and
appear as if !ou are be!ond all relations (attachments). 1ou are peace.
1ou are vigour. 1ou are that #hich is offered in fire and that #hich is not
offered in fire. 1ou are that #hich is given in charit! and that #hich is
not given. 1ou are ever!thing and also nothing. 1ou are the entire
universe and !ou are not. 1ou are that #hich is done and that #hich is
not done. 1ou are that #hich is at the top and that #hich is at the
bottom. ;nd !ou are the home for all beings. .$'
%eepl! drinking the somapana (a hol! drink) of !our grace #e have
become deathless. 4e have reached the ultimate. 4e have seen the
devas. 4ho can cause an! harm to usB 4e humans do not have an!
shortage of that nectar (!our grace). .$*
1ou #ho are primeval are older than the sun and the moon. .$.
Lor the sake of this #orld, this deathless primeval being, catches hold
of this #orld #hich is created b! ra,apathi and #hich is minute and
peaceful, #ithout touching it and attracts its shape of things b! shape,
peacefulness b! peace, minuteness b! minuteness and air! nature b!
its air! nature and s#allo#s it. (alutations and salutations to that great
s#allo#er. .$0
Those gods #ho reside in the heart reside in the soul of the heart. ;nd
!ou #ho live in that heart are be!ond the triad nature. MThe three
letters ;a, Cu and ma or three states viD. #akefulness, sleep and state
of dream.N .$3
The head of Ithe sound of OmJ is on !our left side. Its feet are on !our
right side. That I(ound of OmJ is the ranava(primeval sound). That
ranava is spread ever!#here. That #hich is ever!#here is the
greatest. That #hich is limitless, shines like a #hite star. That #hich is
also called (huklam (seminal fluid$ the basic unit of life) is ver! ver!
minute. That #hich is minute is like a lightning po#er. That #hich is like
lightning po#er is the ultimate Brahman. That Brahman is one and onl!
one. That one and onl! one is /udra (loosel! translated angr! one), it is
also Feshana (the form of Lord (hiva #ith tuft and riding on a bull), it is
also the ultimate God and it is also the lord of all things. .$5
/udra is called the personification of ranva because he sends the
souls to#ards heaven, at the time of death (dissolution).
"e is called the Ione #ho has the shape of ranava I, because the
Brahmins read and propagate the /ik, 1a,ur, (ama and ;tharva @edas
onl! after reading IomJ.
"e is called Iall pervading I because like oil in gingili (Til), he
peacefull! pervades all over the #orld and its beings, from top to
bottom and from right to left.
"e is called I;nantha (endless)J, because his end is neither at the top
nor bottom, nor right nor left.
"e is called Ithara (protector)J because he protects one from the fear
of life #hich consists of the fear of sta!ing in the #omb, fear at time of
birth, fear from diseases, fear from old age and fear from death.
"e is called I(hukla (#hiteb seminal fluid) because b! pronouncing his
name #e get rid of all pains.
"e is called Isookshma (minute)J, because he pervades in a minute
form all over the bod! #ithout touching an! of the organs.
"e is called Ivaidh!utha (electric)J because as soon as his name is
pronounced , in the state of darkness #here nothing is visible, the hol!
kno#ledge comes like a ra! of lightning.
"e is called Iara Brahmam (the ultimate realit!)c, because though he
is inside ever! thing, he is in and out of ever!thing, he is the refuge of
ever! thing and bigger than the big, he is inside ever! thing.
"e is called IFka (single)J because he singl! destro!s ever!thing and
recreates ever!thing.
"e is called Itheertha (sacred #ater)J because he is the ultimate
mingling of all sacred #aters #hich are sought after, in the east, south,
north ad #est.
"e is IFka (loner)J because he creates all beings and travels #ithin
them alone #ithout an! one realiDing #here he comes from and #here
he goes.
"e is I/udraJ because he is fast moving form is not understood b! all
but onl! b! great sages and devotees.
"e is IFeshanaJ because b! his po#er for creation and upkeep and
also because he rules over all devas (gods).
Like approaching a co# for getting milk, #e come to !ou. 1ou are
IFeshana- because @eda points !ou out as one #ho sho#s the heaven
and one #ho rules over other Gods.
1ou are also called I>ahes#ara (great lord)J because !ou bless !our
devotees b! giving them kno#ledge, because !ou created #ords and
brought out kno#ledge, and because !ou have forsaken ever!thing
and reached a highest state of e2istence through !oga and !our grace.
This is the stor! of /udra. 0
This god is the one #ho pervades in all directions. "e is the one #ho
came earlier than ever! thing. "e is the one #ho is in the #omb. "e is
the one #ho is in all the creatures #hich have come out till no# and all
those #ho are going to be created in future. "e is also the one #ho
sees the inside but the one #ho has a face #hich looks outside. 3.'
/udra is one and onl! one. There is none second to him. "e rules all
#orlds b! his po#er. "e pervades full! in all beings. "e is the one #ho,
at the time of deluge, absorbs all beings. "e is the one #ho creates all
beings and upkeeps them. 3.*
"e alone e2ists, in all organs #here birth takes place. "e travels
among all beings and is the reason for their e2istence. The seeker
#ould get immeasurable peace b! searching and surrendering to this
god, #ho gives ever!thing to the one #ho asks and #ho is
praise#orth!. 3..
"e converts fire, air, #ater, earth, ether and ever!thing that e2ists
here in to ash. "e #ho sees this and mentall! realiDes it and observes
the Ipenance to asupathi (Lord of all beings)J and #ho coats ash all
over his bod! #ith this ash attains the state of Brahman. B!
#orshipping Iasupathi (lord of all beings)J like this, the ties of
bondage of all beings get cut and the! attain salvation. 3.0
There is none greater than him, on #hom all the #orlds are strung like
beads. Over ages, nothing so far #here greater than him and nothing is
going to be greater than him. "e has thousands of legs but one and
onl! one head. "e pervades ever! #here.
Lrom I;kshara (letterblanguageb the deathless being)J time is created.
Lrom Itime (ages) the Iall pervasivenessJ is created. This Iall
pervasivenessc is /udra. /udra destro!s beings even #hen he is
sleeping. Lrom his IbreathJ is produced the Ipo#er of Thamas
(darkness)J. Lrom Thamas is created #ater. >i2ing this #ater #ith
finger makes it cold. B! mi2ing the coolness the IfoamJ is produced.
Lrom that foam, the gala2! is produced. Lrom the gala2!, Brahmam is
produced. Lrom Brahmam, air is produced. Lrom air, Ithe sound of OmJ
is produced. Lrom Ithe sound of OmJ, (avithri is produced. Lrom
(avithri, Ga!athri is produced and from Ga!athri, all the #orlds are
produced. The! #ho #orship IpenanceJ and ItruthJ, get permanent
happiness. 4orshipping that Brahmam, #hich is the mi2ture of light,
#ater, essence and nectar, b! chanting Iom Bhoor bhuva s#aromJ is
the greatest penance.
"ere ends the ;tharvasiras Cpanishad, as contained in the ;tharva$
@eda.
Atma Upanishad
I$'. &o# ;ngirahE The (pirit, manifests Itself, in three #a!sE the self,
the inner (elf and the supreme (elf.
I$*. There are the organs H the skin, inner and outerE flesh, hair, the
thumb, the fingers, the backbone, the nails, the ankles, the stomach,
the navel, the penis, the hip, the thighs, the cheeks, the ears, the
bro#s, the forehead, the hands, the flanks, the head and the e!es8
these are born and these die8 so the! constitute the self.
I$.. &e2t this inner self is (indicated b! the elements) earth, #ater, fire,
air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts,
etc., and memor!, (marked b!) the high pitch and accentlessness,
short, long and prolate (vo#el sounds), the hearer, smeller, taster,
leader, agent and self of kno#ledge vis$?$vis stumbling, shouting,
en,o!ing, dancing, singing and pla!ing on musical instruments. "e is
the ancient spirit that distinguishes bet#een &!a!a, >imamsa and the
institutes of la# and the specific ob,ect of listening, smelling and
grasping. "e is the inner (elf.
I$0. &e2t the supreme (elf, the imperishable, "e is to meditated on
#ith (the help of) the 1ogic steps, breath control, #ithdra#al (of sense
organs), fi2ation (of mind), contemplation and concentration, "e is to
be inferred b! the thinkers on the (elf as like unto the seed of the
Ban!an tree or a grain of millet or a hundredth part of a split hair.
(Thus) is "e #on and not kno#n. "e is not born, does not die, does not
dr!, is not #etted, not burnt, does not tremble, is not split, does not
s#eat. "e is be!ond the gunas, is spectator, is pure, partless, alone,
subtle, o#ning naught, blemishless, immutable, devoid of sound,
touch, colour, taste, smell, is indubitable, non$grasping, omnipresent.
"e is unthinkable and invisible. "e purifies the impure, the unhallo#ed.
"e acts not. "e is not sub,ect to empirical e2istence.
II$'. The good named the ;tman is pure, one and non$dual al#a!s, in
the form of Brahman. Brahman alone shines forth.
II$*. Fven as the #orld #ith its distinctions like affirmation, negation,
etc., Brahman alone shines forth.
II$.. 4ith distinctions like teacher and disciples (also), Brahman alone
appears. Lrom the point of vie# of truth, pure Brahman alone is.
II$0. &either kno#ledge nor ignorance, neither the #orld nor aught else
(is there).
4hat sets empirical life afoot is the appearance of the #orld as real.
II$3(a). 4hat #inds up empirical life is (its) appearance as unreal.
II$3(b)$5. 4hat discipline is reAuired to kno#, )this is a pot-, e2cept the
adeAuac! of the means of right kno#ledge B Once it is given, the
kno#ledge of the ob,ect (supervenes). The ever present (elf shines
#hen the means of Its cognition (is present).
II$7. &either place nor time nor purit! is reAuired. The kno#ledge )I am
%evadatta- depends on nothing else.
II$9. (imilarl!, the kno#ledge )I am Brahman- of the +no#er of
Brahman (is independent). =ust as the #hole #orld b! the sun, b! the
splendour of the +no#ledge of Brahman is ever!thing illumined.
II$:$'<(a). 4hat can illumine the non$e2istent, and illusor!, non$(elf B
That #hich endo#s the @edas, (hastras, uranas and all other beings
#ith import H that +no#er #hat #ill illumine B
II$'<(b)$''. The child ignores hunger and bodil! pain and pla!s #ith
things. In the same #a!, the happ! Brahman$+no#er delights (in
himself) #ithout the sense of )mine- and )I-. Thus the silent sage, alive
and alone, the embodiment of desirelessness, treats the ob,ects of
desire.
II$'*. F2isting as the (elf of all, he is ever content abiding in his (elf.
Lree from all #ealth, he re,oices al#a!sE though companionless, he is
might!.
II$'.. Though not eating, he is ever content, peerless he looks on all
alikeE though acting, he does nothingE though partaking of fruit, !et, he
is no e2periencer thereof.
II$'0$'7. Living in a bod!, he is still disembodied8 though determinate,
he is omnipresent8 never is this Brahman$+no#er, disembodied and
ever e2istent, affected b! the pleasant and the unpleasant or b! the
good and the evil. Because it appears to be encompassed b! /ahu (the
darkness), the unencompassed sun is said to be encompassed b!
deluded men, not kno#ing the truth. (imilarl!, deluded folk behold the
best of Brahman$+no#ers, liberated from the bondage of bod!, etc., as
though he is embodied, since he appears to have a bod!. The bod! of
the liberated one remains like the shed (lough of the snake.
II$'9. >oved a little, hither and thither, b! the vital breath, (that bod!)
is borne like a piece of timber, up and do#n, b! the flood #aters.
II$':$*<. B! fate is the bod! borne into conte2ts of e2periences at
appropriate times. (On the contrar!) he #ho, giving up all migrations,
both kno#ledge and unkno#able, sta!s as the pure unAualified (elf, is
himself the manifest (hiva. "e is the best of all Brahman$+no#ers. In
life itself the foremost Brahman$+no#er is the ever free, he has
accomplished his Fnd.
II$*'. ;ll ad,uncts having perished, being Brahman he is assimilated to
the non$dual Brahman, like a man #ho, #ith (appropriate) apparels, is
an actor and #ithout them (resumes his natural state),
II$**(a). In the same #a! the best of Brahman$+no#ers is al#a!s
Brahman alone and none else.
II$**(b)$*.. =ust as space becomes space itself #hen the (enclosing)
pot perishes, so, #hen particular cognitions are dissolved, the
Brahman$+no#er himself becomes nothing but Brahman, as milk
poured into milk, oil into oil, and #ater into #ater become (milk, oil and
#ater).
II$*0(a). =ust as, combined, the! become one, so does the ;tman$
kno#ing sage in the ;tman.
II$*0(b). Thus disembodied liberation is the infinite status of Being.
II$*3. "aving #on the status of Brahman, no longer is the 1ogin reborn,
for his ignorance$born bodies have all been consumed b! the
e2perimental kno#ledge of Being as the (elf.
II$*5$*7(a). Because that 1ogin has become Brahman, ho# can
Brahman be reborn B Bondage and liberation, set up b! >a!a, are not
real in themselves in relation to the (elf, ,ust as the appearance and
disappearance of the snake are not in relation to the stirless rope.
II$*7(b). Bondage and liberation ma! be described as real and unreal
and as due to the nescience (concealment of truth).
II$*9$*:. Brahman suffers from no concealment #hatsoever. It is
uncovered, there being nothing other than It (to cover It). The ideas, )it
is- and )it is not-, as regards /ealit!, are onl! ideas in the intellect. The!
do not pertain to the eternal /ealit!. (o bondage and liberation are set
up b! >a!a and do not pertain to the (elf.
II$.<. In the supreme Truth as in the sk!, impartite, inactive, Auiescent,
fla#less, unstained and non$dual #here is room for (mental)
construction B
II$.'. &either suppression nor generation, neither the bond nor the
strivingE neither the libert! seeking nor the liberated H this is the
metaph!sical truth.
"ere ends the ;tmopanishad, as contained in the ;tharva$@eda.
Atma-Bodha Upanishad
I$'. The innermost Brahman is ;, C, > H sa!ing this a 1ogi becomes free
from the c!cle of birth. Om, I bo# to &ara!ana, having (ankha, 6hakra
and Gada. The upasaka #ill go to @aikuntha.
I$*$0. The Brahmapura is a lotus, shining like lightning and lamp. The
son of %evaki is Brahman!a (a Brahmana #ith 00 sacraments)8 so are
>adhusudana, undarikaksha, @ishnu and ;ch!uta. &ara!ana is the
one, e2isting in all creatures, the causal person #ithout a cause.
I$3. One does not suffer meditating upon @ishnu #ithout miser! and
illusion H there is no fear8 one #ho sees man! here goes from death to
death.
I$5$9. In the middle of the heart$lotus It (Brahman) e2ists #ith
kno#ledge as the e!e8 the #orld, kno#ledge are established in
Brahman. "e, the seeker, departs from this #orld #ith this kno#ledge,
getting all desires in the other #orld becomes immortal. 4here there is
al#a!s light and value, there the person attains immortalit! H Om
&amah.
II$'$'<. The >a!a has gone a#a! from me, I am the pure vision8 m!
ego has gone do#n, so has the difference bet#een #orld, god and
soul. I am the inner$self, #ithout positive and negative rules8 I am the
e2pansive Bliss8 I am the #itness, independent, e2erting in m!
greatness8 #ithout old age and deca!, opposing sides, pure kno#ledge,
the ocean of liberation8 I am subtle #ithout an! attributes.
I am #ithout three Aualities, all #orlds e2ists in m! bell!8 the
changeless consciousness, be!ond reason and action, I have no parts,
unborn, pure realit!.
I am endless kno#ledge, auspicious, indivisible, faultless, realit!
unbounded. I am to be kno#n b! ;gamas, attractive to all the #orlds. I
am pure ,o!8 purit!, sole, ever shining, beginningless8 I have
ascertained the highest Truth.
I kno# m!self #ithout a second, #ith discrimination. Fven then
Bondage and Liberation are e2perienced. The #orld has gone a#a!
that appears to be real like serpent and rope8 onl! Brahman e2ists as
the basis of the #orld8 therefore the #orld does not e2ist8 like sugar
pervaded b! the taste of the sugarcane, I am pervaded b! Bliss. ;ll the
three #orlds, from Brahma to the smallest #orm are imagined in me.
In the ocean there are man! things, from the bubble to the #ave8 but
the ocean does not desire these H (o also, I have no desire for things of
the #orld8 I am like a rich$man not desiring povert!. ; #ise person
abandons poison favouring ;mrita. The sun #hich makes the pot shine
is not destro!ed along #ith the pot8 so also the spirit is not destro!ed
#ith the bod!.
I have no bondage nor liberation, no (hastra, no Guru. I have gone
be!ond >a!a H let life go a#a! or let the mind be attacked H I have no
miser! as I am filled #ith ,o!, I kno# m!self8 Ignorance has run a#a!
some#here H I have no doership nor dut!, kula and gotra. These
belong to the gross bod!, not to me different from it. "unger, thirst,
blindness, etc., belong to the Linga$deha onl!. %ullness, desire etc.,
belong onl! to the +arana$deha.
=ust as to an o#l the sun is dark, so also for an ignorant person there is
darkness in Brahman . 4hen vision is blocked b! clouds he thinks there
is no sun. =ust as ;mrita, different from poison is not affected b! its
defects, I do not touch the defects of Inertia. Fven a small lamp can
remove big darkness8 so even a little kno#ledge destro!s big
ignorance.
=ust as there is no serpent in the rope at an! time, there is no #orld in
me.
Fven practising this for a muhurta (a short time) one does not return
(to this #orld).
"ere ends the ;tmabodhopanishad, as contained in the /ig$@eda.
Avadhuta Upanishad
Translated by Pro&. A. A. %aanathan
together8
'. Then, it is said, (amkriti approached the venerable ;vadhuta,
%attatre!a, and AuestionedE @enerable (ir, 4ho is an ;vadhuta B 4hat
is his condition B 4hat his characteristic B ;nd #hat his #orldl!
e2istence B To him replied the venerable %attatre!a, the most
compassionateE
*. The ;vadhuta is so called because he is immortal MaksharaN8 he is
the greatest Mvaren!aN8 he has discarded #orldl! ties
MdhutasamsarabandhanaN8 and he is the indicated meaning of the
sentence KThou art ThatK, etc., Mtattvamas!adi$laksh!aN.
.. "e #ho rests constantl! in himself, after crossing (the barrier of)
castes and stages (of social position) and thus rises above varnas and
asramas and is in union (#ith God) is said to be an ;vadhuta.
0. "is ,o! Mpri!aN is (to be envisaged as) the head8 delight MmodaN is his
right #ing8 great delight MpramodaN his left #ing8 and bliss (his ver!
self). Thus he assumes a fourfold condition.
3. One should identif! Brahman neither #ith the head nor #ith the
middle part nor #ith the bottom but #ith (#hat remains in the shape
of) the tail, since it is said that Brahman is )the Tail- and substratum.
Thus, those #ho contemplate this fourfold division attain the supreme
Goal.
5. &ot b! rituals, not b! begetting children, not b! #ealth, but b!
renunciation Mt!agaN alone a fe# attained immortalit!.
7. "is (the ;vadhuta-s) #orldl! e2istence consists in moving about
freel!, #ith or #ithout clothes. Lor them there is nothing righteous or
unrighteous8 nothing hol! or unhol!. Through all$consuming, correct
kno#ledge MsamgrahaneshtiN (the ;vadhuta) performs ;shvamedha
sacrifice #ithin (himself). That is the greatest sacrifice and the great
1oga.
9. &ought of this e2traordinar!, free action (of his) should be disclosed.
This is the great vo# MmahavrataN. "e is not tainted like the ignorant.
:. ;s the sun absorbs all #aters, and the fire consumes all things
(remaining unaffected b! them), even so, the pure 1ogin en,o!s all
ob,ects, unstained b! virtues or sins.
'<. ;s the ocean into #hich all #aters flo# maintains its o#n nature
despite the #ater pouring in (from all sides), so, he alone attains peace
into #hom all desires flo# in like manner8 not he #ho seeks the ob,ects
of pleasure.
''. There is neither death nor birth8 none is bound, none aspires. There
is neither seeker after liberation nor an! liberated8 this indeed is the
ultimate Truth.
'*. >an! #ere m! activities perchance in the past for gaining things
here and hereafter, or for obtaining liberation. ;ll that is no# of the
past.
'.. That itself is the state of contentment. @eril! remembering the
same (i.e. the past) achievements involving ob,ects, he no# remains
thus ever content. The miserable ignorant, desirous of children, etc.,
needs must suffer.
'0. 4herefore shall I suffer, #ho am filled #ith supreme bliss B Let
those #ho !earn to go to the other #orlds perform rituals.
'3. 4hat shall I, #ho am of the nature of all the #orlds, perform B Lor
#hat and ho# B Let those #ho are #orlds, perform B Lor #hat and
ho# B Let those #ho are Aualified interpret the (hastras or teach the
@edas.
'5. I have no such Aualification, since I am free of action. I have no
desire for sleeping or begging, bathing or cleaning. &or do I do them.
'7. If onlookers thus superimpose, let them do so. 4hat matters to me
the superimposition of others B ; heap of the red$black berries (of the
;brus precatorius) #ould not burn, even if others superimposed fire on
it. Like#ise, I partake not of #orldl! duties superimposed (on me) b!
others.
'9. Let them, #ho are ignorant of the realit!, stud! the scriptures8
kno#ing (the realit!) #h! should I stud! B Let them #ho have doubts
reflect (upon #hat #as studied). "aving no doubts, I do not reflect.
':. 4ere I under illusion, I ma! meditate8 having no illusion, #hat
meditation can there be (for me) B 6onfusion of bod! for the self, I
never e2perience.
*<. The habitual usage )I am a man- is possible even #ithout this
confusion, for it is due to impressions accumulated during a long time.
*'. 4hen the results of actions set in motion Mprarabdha$karmanN are
e2hausted, the habitual usage also ends. This (#orldl! usage) #ill not
cease even #ith repeated meditation unless such actions are
e2hausted.
**. If infreAuenc! of #orldl! dealings is sought, let there be
contemplation for !ou. 4herefore should I, to #hom #orldl! dealings
offer no hindrance, contemplate B
*.. Because I do not have distractions, I do not need concentration,
distraction or concentration being of the mind that modifies.
*0. 4hat separate e2perience can there be for me, #hom am of the
nature of eternal e2perience B 4hat has to be done is done, #hat has
to be gained is gained for ever.
*3. Let m! dealings, #orldl!, scriptural or of other kinds proceed as
the! have started, I being neither an agent (of action) nor one affected
(b! it).
*5. Or, even though I have achieved #hat has to be achieved, let me
remain on the scriptural path for the sake of the #ell$being of the
#orld. 4hat harm for me thereb!B
*7. Let the bod! be engaged in the #orship of gods, bathing, cleaning,
begging and so forth. Let speech repeatedl! utter the tara$mantra or
recite the Cpanishadic passages.
*9. Let thought contemplate @ishnu or let it be dissolved in the bliss of
Brahman. I am the #itness. I neither do nor cause an! doing.
*:. Being contented #ith duties fulfilled and achievements
accomplished, he ceaselessl! reflects as follo#s #ith a contented
mindE
.<. Blessed am I, blessed am I. %irectl! and al#a!s, I e2perience m!
o#n self. Blessed am I, blessed am I, the bliss of Brahman shines
brightl! in me.
.'. Blessed am I, blessed am I. I do not see the miser! of e2istence.
Blessed am I, blessed am I8 m! ignorance has fled a#a!.
.*. Blessed am I, blessed am I8 no dut! e2ists for me. Blessed am I,
blessed am I8 ever!thing to be obtained is no# obtained.
... Blessed am I, blessed am I. 4hat comparison is there in the #orld
for m! contentment ! Blessed am I, blessed am I8 blessed, blessed,
again and again blessed.
.0. Logical ! The virtues accrued have !ielded fruit ! Indeed the!
have ! B! the richness of virtue #e are as #e are.
.3. 4ondrous kno#ledge, #ondrous kno#ledge ! 4ondrous happiness,
#ondrous happiness ! 4ondrous scriptures, #ondrous scriptures !
4ondrous teachers, #ondrous teachers !
.5. "e #ho studies this also achieves ever!thing to be achieved. "e
becomes free of the sins of drinking liAuor. "e becomes free of the sins
of stealing gold. "e becomes free of the sins of killing a Brahmin. "e
becomes free of actions, ordained or prohibited. +no#ing this, let him
#ander according to his free #ill. Om, Truth. Thus (ends) the
Cpanishad.
together8
"ere ends the ;vadhuta Cpanishad belonging to the +rishna$1a,ur$
@eda.
Avyakta Upanishad
The three states of evolution in the beginning #ere ;v!akta(
indeterminate), >ahattat#a(determined indeterminate) and
;hamkara(determinate). Lor each of these is a sukta.
;v!akta H &aasadee!a (ukta
>ahattat#a H "iran!agarbha (ukta
;hamkara $$ urusha (ukta
&;;(;%FF1; (C+T;
'. &aa sa daasee nno sa daasee ttadaaneem
naa see dra,o no v!omaaparo !at
ki maavareevah kuhakas!a sharman
ambhah kimaaseed gahanam gabheeram
*. &a mrith!u raaseed amritham na tharhi
&a raatr!aa ahna aaseeth prakethah,
;nee davaatham svadha!aa thadekam
Thasmaad an!a nna parah kincha naasa
.. Thama aaseeth thamasaa goodha magre
raketham salilam sarva maa idam
Thucche naabhu apihitham !adaaseeth
Thapasah thanmahinaa ,aa!a thaikam
0. +aamah thadagre samavartha thaadhi
>anaso rethah prathamam !adaaseeth
(atho bandhu masathi niravindan
"ridi pratheesh!aa kava!o maneeshaa
3. Thirashcheeno vithatho rashmi reshaam
;dhasvi daasee dupari svi daaseeth
/ethodhaa aasan mahimaana aasat
(vadhaa avasthaat pra!athih parasthath
5. +o addhaa veda ka iha pravochat
+utha aa,aathaa kutha i!am visrishtih
;rvaagdevaa as!a vivar,anena
;dha ko veda !ata aababhoova
7. Idam visrishti r!ata aababhoova
1adi vaa dadhe !adi vaa na dadhe
1o as!a adh!akshah parame v!oman
(o anga veda !adi vaa na veda
T/;&(L;TIO&
Then there #as neither ;ught nor &aught, no air nor sk! be!ond.
4hat covered allB 4hat rested allB In #ater! gulf profoundB
&or death #as then, nor deathlessness, nor change of night and da!.
That one breathed calml!, self$sustained8 naught else be!ond it la!.
Gloom hid in gloom e2isted first$one sea eluding vie#.
The one a void in chaos #rapt, b! in#ard forever gre#.
4ithin it first arose desire, the primal germ of mind,
#hich nothing #ith e2istence links, as ages searching find.
The kindling ra! that shot across the dark and dreariness$
#as it beneath or high aloftB 4hat bard can ans#er thisB
There fecundating po#ers #ere found and might! forces strove H
; self supporting mass beneath, and energ! above.
4ho kno#s and #hoever told, from #hence this vast creation roseB
&o gods had been born. 4ho then can e-er the truth disclose
#hence sprang this #orld, #hether framed b! hand divine or no$
Its lord in heaven alone can tell, if he can sho#.
(The translation is taken from >CI/-( O/IGI&;L (;&(+/IT TFdT(, @ol.
@)
"ere ends the ;v!aktopanishad, included in the (ama$@eda.
Bahvricha Upanishad
Om ! (peech is rooted in m! thought (mind) and m! thought is rooted
in m! speech.
Be manifest, patent, to me8 be !e t#o, for me, the l!nch$pins of the
@eda.
Let not @edic lore desert me.
4ith this mastered lore, I ,oin da! #ith night.
I shall speak #hat is right8 I shall speak #hat is true.
Let that protect me8 let that protect the speaker.
Let that protect me.
Let that protect the speaker, protect the speaker !
'. Om. The Goddess #as indeed one in the beginning. ;lone she
emitted the #orld$egg. ((he) is kno#n as Love-s art (I>). ((he) is
kno#n as the half$s!llabic instant after O>.
*. Of "er #as Brahma born8 #as @ishnu born8 #as /udra born. ;ll #ind$
gods #ere born, celestial minstrels, n!mphs, semi$human beings
pla!ing on instruments, #ere born (of "er), all around. 4hat is en,o!ed
#as born8 ever!thing #as born (of "er). Fver!thing of o#er #as born
(of "er). The egg$born, the s#eat$born, the seed$born, the #omb$born,
#hatever breathes here, the stationar! as #ell as the moving, and man
#ere born (of "er).
.. (he, here, is the o#er supreme. (he, here, is the science of
(ambhu, (kno#n) either as the science beginning #ith ka, or as the
science beginning #ith ha, or as the science beginning #ith sa. This is
the secret Om grounded in the #ord Om.
0. ervading the three cities, the three bodies, illuminating #ithin and
#ithout, (he, the 6onsciousness #ithin, becomes the >aha$Tripura$
(undari, being associated #ith space, time and ob,ects.
3. (he alone is ;tman. Other than "er is untruth, non$self. "ence is (he
Brahman$6onsciousness, free from (even) a tinge of being and non$
being. (he is the (cience of 6onsciousness, non$dual Brahman
6onsciousness, a #ave of Being$6onsciousness$Bliss. The Beaut! of the
three$great$cities, penetrating #ithout and #ithin, is resplendent, non$
dual, self$subsisting. 4hat is, is pure Being8 #hat shines is pure
6onsciousness8 #hat is dear is Bliss. (o here is the >aha$Tripura$
(undari #ho assumes all forms. 1ou and I and all the #orld and all
divinities and all besides are the >aha$Tripura$(undari. The sole Truth is
the thing named )the Beautiful-. It is the non$dual, integral, supreme
Brahman.
5. The fivefold form relinAuished
;nd effects like space transcended,
/emains the one, the great being,
The supreme Ground, the onl! Truth.
7. It is declared either that )Brahman is 6onsciousness- or that )I am
Brahman-. In dialogue it is saidE )Thou art That-8 or )This ;tman is
Brahman-8 or )I am Brahman-8 or )Brahman alone am I-.
9. (he #ho is contemplated as )That #hich I am- or )I am "e- or )4hat
"e is that I am-, is the (odasi, the (cience of (ri, the fifteen$s!llabled
(science), the sacred >aha$Tripura$(undari, the @irgin, the >other,
Bagala, the >atangi, the auspicious one #ho chooses her o#n artner,
the >istress of the #orld, 6hamunda, 6handa, the o#er of the Boar,
(he #ho veils, the ro!al >atangi, dark like a parrot, light dark,
mounted on a horse8 opposed to ;ngiras8 smoke$bannered8 o#er of
(avitur, (arasvati, Ga!atri, part of Brahmic bliss.
:. The songs of praise d#ell in the highest sphere
4here d#ell all gods8
4ith /ic #hat #ill he do #ho kno#s not this B
The! #ho kno# this #ell, the! d#ell all right8
This is the secret science.
in m! speech.
@eda.
"ere ends the Bahvrichopanishad, included in the /ig$@eda.
Bhasma Jabala Upanishad
I am that ;bsolute Brahman onl! #hich, after being understood in its
true aspect (as one #ith this ;tman), entirel! burns into ashes
(Bhasma) the ignorance (illusion or >a!a) of considering this universe
to be e2isting (real) and separate from one-s o#n (elf, through the
destructive fire of ((upreme) +no#ledge!
Once Bhusunda, a descendant of =abali #ent to the +ailas eak and
prostrated before Lord >ahadeva (iva, #ho is the form of Omkara and
#ho is be!ond the trinit! of Brahma, @ishnu and /udra.
Bhusunda #orshipped (iva #ith great devotion again and again
through fruits, flo#ers and leaves. Then he Auestioned Lord (ivaE
ILord! +indl! impart to me the essential kno#ledge of all the @edas,
embod!ing the process and techniAue of using the Bhasma (sacred
ash), because it is the onl! means for attaining Liberation. 4hat is the
Bhasma made ofB 4here should it be appliedB 4hat are the >antras to
be recitedB 4ho are the persons fitted for thisB 4hat are the rules
regarding itB +indl! instruct me, born from depressed class.J
The kind Lord aramesvara saidE ;t first the devotee after
understanding the influence of the celestials at the prescribed time,
should fetch some sacred and pure co#$dung earl! in the morning,
keep it in the leaf of a alasa$tree and then dr! it #ith the @edic >antra
)Tr!ambakam- etc. (in the sun).
Then he should burn that dr! co#$dung, placed in a convenient place,
#ith an! fire that is available, according to the rules laid do#n in the
Grih!a (utras of his sect, and then pour ;hutis of seasamum and
padd! together #ith ghee, #ith the >antra )(oma!a (vaha-. The
number of ;hutis should be '<<9, or if possible, ' e times this. The
instruments for pouring ghee should be made of leaf8 in that case man
does not commit an! sin.
Then, at the end, the devotee should offer the oblation of (veshtakruta
at the time of urna$;huti, #ith the >antra )Tr!ambakam- etc. 4ith the
same >antra Bali (an offering) should be placed in the eight directions
(of the fire).
That Bhasma should be sprinkled #ith #ater b! the Ga!atri >antra.
Then that sacred ash should be placed in a gold, silver, copper or
earthen vessel and sprinkled again #ith the /udra >antras. It should
then be kept in a clean and decent place.
Then the devotee should honour the Brahmins #ith a grand feast. Then
onl! he #ill become purified. Then he should take the Bhasma from the
vessel #ith the ancha$Brahma$>antras, )>anastoka-, )(ad!o =atam-,
etc., and #ith the idea that )fire is Bhasma, air is Bhasma, #ater is
Bhasma, earth is Bhasma, ether is Bhasma, gods are Bhasma, /ishis
are Bhasma, all this universe and e2istence are Bhasma8 I prostrate to
this sacred and purif!ing Bhasma #hich destro!s all m! sins.-
Thus, the devotee should keep a little Bhasma #ith the clean palm of
his left hand sa!ing, )@amadeva!a- (this is to @amadeva) sprinkling
#ith the >antra )Tr!ambakam- etc., and cleaning it #ith the >antra
)(uddham suddhena- etc. Then he should filter it nicel!. Then he should
appl! it from head to foot, #ith the five Brahma$>antras. 4ith the first
finger, middle finger and ring finger, he should appl! the same to the
middle of the head sa!ing )to the head- and )O Bhasma! Thou hast
come from ;gni!-
"e should appl! bhasma at the top of the head #ith the mantra
)>urdhanam.- On the forehead #ith )Tr!ambakam etc.-, on the neck
#ith )&ilagriva!a etc., on the right side of the neck #ith )Tr!a!usham
etc. and @ama etc.-, on the cheeks #ith )+ala!a etc.-, on the )e!es #ith
)Trilochana!a etc.-, on the ears #ith )(rinavama etc.-, on the mouth
#ith )rabravama etc.-, on the heart (chest) #ith );tmane etc.-, on the
navel #ith )&abhih etc.-, on the right shoulder #ith )Bhava!a etc.-, on
the right elbo# #ith )/udra!a etc.-, on the right #rist #ith )(arva!a
etc.-, on the back of the right palm #ith )asupata!e etc.-, on the left
shoulder #ith )Cgra!a etc.-, on the left elbo# #ith );gre$vadha!a etc.-,
on the left #rist #ith )%ure$vadha!a etc.-, on the back of the left palm
#ith )&amo "artre etc.-, and over the shoulder$blades #ith )(ankara!a
etc.-.
The devotee should then prostrate to (iva #ith the >antra )(oma!a-
etc. "e should #ash the hands and drink that ash$#ater #ith the
>antra );pah unantu- etc. The #ater should never be spilt do#n from
an! cause.
Thus, this practice of Bhasmadharana should be done in the morning,
noon and evening. If he does not do this, he #ill become fallen. This
ver! thing is the prescribed %harma of all Brahmins. 4ithout having
Bhasmadharana in this fashion, he should never take an! food, #ater
or an!thing else. ;ccidentall! if this practice is forgotten, that da!,
Ga!atri should not be repeated. &o 1a,na should be done on that da!8
no Tarpana should be offered to gods, /ishis or itrus. This is the
eternal %harma that destro!s all sins and gives the final state of
>oksha.
This is the dail! rite of Brahmins, Brahmacharins, Grihasthas,
@anaprasthas and (ann!asins. If this is overlooked even once, he
should stand in #ater upto the neck, repeating Ga!atri '<9 times, and
fast the #hole da!. If a (ann!asin does not #ear Bhasma, even a single
da!, he should fast during the #hole da! and do '<<< ranava =apa, for
being purified once again. Other#ise, the Lord #ill thro# these
(ann!asins to dogs and #olves.
In case this kind of Bhasma is not available, an! other Bhasma that
ma! be at hand should be used #ith the prescribed >antras. This kind
of practice shall destro! an! kind of sin that ma! be committed b!
man.
Then again Bhusunda asked (ivaE 4hat are the dail! rites to be
performed b! a Brahmin, b! neglecting #hich he #ill commit a sinB
4ho is to be then meditated uponB 4ho is to be rememberedB "o# to
meditateB 4here to practice thisB lease tell me in detail.
The Lord ans#ered all in a nutshellE Lirst of all the devotee should get
up earl! in the morning before sunrise, and after finishing the
purificator! actions, should take his bath. "e should clean the bod!
#ith the /udra (uktas. Then he should #ear a clean cloth. ;fter this, he
should meditate on the sun$god and appl! Bhasma to all the
prescribed parts of the bod!.
"e should then #ear #hite /udraksha, as prescribed. (ome prescribe
the follo#ing #a! of #earing /udraksha beadsE Over the head should
be #orn fort! rudraksha beads. One or three beads on the chest.
T#elve beads over each of the t#o ears. Thirt$t#o beads around the
neck. (i2teen beads around each of the upper arms. T#elve beads
around each of the #rists. (i2 beads around each of the thumbs.
Then the devotee should observe (andh!a #ith the +usa grass in his
hand. "e should do =apa of either (iva$(hadakshara or (iva$
;shtakshara. )Om &amah (iva!a- and )Om &amo >ahadeva!a- are the
t#o >antras. This is the highest truth and the greatest instruction. I
m!self am that Great Lord (iva, God of all gods, the (upreme
6ontroller of all the universes. I am that Impersonal Brahman, I am
Omkara, I am the 6reator, reserver and %estro!er of all. Through >!
terror onl!, all are #orking properl!. I am this #orld and the five
elements. I am the "ighest Truth that e2ists, the Brahman of the
Cpanishads. This is the greatest @id!a.
I am the onl! giver of >oksha. "ence all people come to >e for final
help. That is #h! I absorb into >! Being those creatures #ho leave
their ranas at Banares #hich is standing at the top of >! Trisula
(trident). Therefore, ever!one should perform penance at Banares onl!.
Banares should not be neglected under an! circumstance. Fver!bod!
should tr! to live at Banares as far as possible. &o place is better than
Banares.
Fven at Banares, the most celebrated is the temple of (iva, #here in
the Fast, there is the place of 4ealth, in the (outh, the place of
@ichara, in the 4est, the place of @airag!a and in the &orth, the place
of =nana. There in the middle, I, the Fternal (pirit should be
#orshipped. That Linga at Banares, is not illumined b! the sun, moon
or the stars. That self$luminous Linga called )@isvesvara- has its root in
athala. That is >!self. I should be #orshipped b! one #ho #ears the
sacred Bhasma and /udrakshas in the prescribed manner. I shall
deliver him from all sins and sorro#s.
B! performing >! ;bhisheka, he attains >! (a!u,!a state. &othing
e2ists other than >!self. I initiate all #ith the Taraka >antra. Those #ho
#ant >ukti should live at Banares. I #ill take care of them. I am the
Lord of Brahma, @ishnu and /udra. The most corrupt man or #oman
#ill attain >oksha, if he or she dies at Banares. Other sinners #ill be
fried in burning pits of live coals after death. Therefore, ever!bod!
should tr! to live at Banares #hich is >! ranalinga Itself.
"ere ends the Bhasma$=abalopanishad, as contained in the ;tharva$
@eda.
Bhavana Upanishad
Om ! Gods ! 4ith ears let us hear #hat is good8
;dorable ones ! 4ith e!es let us see #hat is good.
4ith stead! limbs, #ith bodies, praising,
Let us en,o! the life allotted b! the gods.
>a! Indra, of #ide reno#n, grant us #ell$being8
>a! usan, and all$gods, grant us #ell$being.
>a! Tarks!a, of unhampered movement, grant us #ell$being.
>a! Brihaspati grant us #ell$being.
'. The hol! Teacher is the o#er (ara$(akti) that is the cause of all.
*. Of that o#er the bod! #ith its nine orifices is the form.
.. It is the hol! 4heel in the guise of the nine #heels.
0. The o#er of the Boar is paternalE +urukulla, the deit! of sacrifice, is
maternal.
3. The (four) human Fnds are the oceans (purusharthas $ dharma,
artha, kama and moksha).
5$ 7. The bod! #ith the seven constituents (6hile, blood, flesh, fat,
bone, marro# and semen) like the skin and the hair is the island of the
nine gems.
9. /esolutions are the #ish$granting trees8 energ! (of the mind) is the
garden of the trees of plent!.
:. The si2 seasons are the tastes, namel! s#eet, sour, bitter, pungent,
astringent and saltish, #hich are apprehended b! the tongue.
'<. +no#ledge is the material for #orship8 the ob,ect of kno#ledge is
the oblation8 the kno#er is the sacrificer. The meditation on the
identit! of the three, kno#ledge, its ob,ect, and the kno#er, is the
#orship rendered to the hol! 4heel.
''. %estin! and sentiments like love are (the miraculous attainments
like) atomicit!, etc. Lust, anger, greed, delusion, elation, env!, merit,
demerit H these constitute the eight po#ers of Brahma, etc. (Brahma,
>aheshvari, +aumari, @aishnavi, @arahi, /audri, 6harmamunda and
+alasamkarsini).
'*. The nine abodes (muladhara etc.,) are the po#ers of the m!stic
gestures.
'.. The earth, #ater, fire, air, ether, ear, skin, e!e, tongue, nose,
speech, feet, hands, the organs of evacuation and generation and the
modification of mind are the si2teen po#ers such as the pull of lust,
etc.
'0. (peech, grasp, motion, evacuation, generation, and the attitudes of
re,ection, acceptance and apath! are the eight (entities) such as the
flo#er of love, etc.
'3. ;lambusa, kuhu, visvodara, varana, hasti,ihva, !asovati, pa!asvini,
gandhari, pusa, sankhini, sarasvati, ida, pingala and susumna H these
fourteen arteries are the fourteen po#ers such as the all$e2citing, etc.
'5. The five vital breaths and the five minor breaths are the ten
divinities of the outer spokes, (st!led) (arvasiddhiprada, etc.
'7. The digestive fire becomes fivefold through distinctions based on
its association #ith this pre$eminent breath. (The! are) #hat e,ects,
#hat cooks, #hat dries, #hat burns and #hat inundates.
'9. O#ing to the prominence of the minor breath, these (fires) in the
human bod! come to be st!led as the corroder, the e,ector, the
agitator, the !a#ner and the deluder. The! promote the digestion of
the fivefold foodE eaten, che#ed, sucked, licked and imbibed.
':. The ten aspects of Lire are the ten divinities of the inner spokes,
(arva,na, etc.
*<. The Aualities of cold, heat, pleasure, pain, desire, sattva, ra,as and
tamas are the eight po#ers, vasini, etc.
*'. The five, rudimentar! sound, etc., are the flo#er! shafts.
**. >ind is the bo# made of sugarcane.
*.. ;ttachment is the cord (that binds).
*0. ;version is the hook.
*3. The unmanifest, the Great, and the principle of Fgoism are the
divinities of the inner triangleE +ameshvari, @a,reshvari and
Bhagamalini.
*5. ;bsolute a#areness, veril!, is +ameshvara.
*7. The supreme divinit!, Lalita, is one-s o#n blissful (elf.
*9. Of all this the distinctive apprehension is the red glo#.
*:. erfection (ensues from) e2clusive concentration of the mind.
.<. In the performance of meditation consist (various acts of)
respectful service.
.'. The act of oblation is the merger in the (elf of distinctions like I,
Thou, F2istence, non$F2istence, the sense of dut! and its negation, and
the obligation #orship.
.*. ;ssuagement is the thought of identit! of (all) ob,ects of
imagination.
... The vie# of time-s transformation into the fifteen da!s (of the half
lunar month) points to the fifteen eternal (divinities).
.0. Thus meditating for three instants, or t#o, or even for a single
instant, one becomes liberated #hile living8 one is st!led the (iva$
1ogin.
.3. >editations on the inner #heel have been discussed (here)
follo#ing the tenets of (aktaism.
.5. 4hoso kno#s thus is a student of the ;tharvasiras.
"ere ends the Bhavanopanishad, included in the ;tharva$@eda.
Bhikshuka Upanishad
Translated by Prof. A. A. Ramanathan
Published by The Theosophical Publishing House, hennai
1. 5enicant $on,s esiring li/eration are o) )our ,ins: the 6uticha,a* 'ahua,a*
Da$sa an 0ara$aha$sa.
8. The 6uticha,as &hutEwelling ascetics( such as &the sages o) #ore li,e( 1auta$a*
'hara+aBa* YaBna+al,#a an Aasistha* su/sist on eight $outh)uls o) )oo an see,
li/eration alone /# the path o) #oga.
9. 4ext the 'ahua,a ascetics &re$aining $ainl# in a hol# place o) sacre waters( who
carr# a threeE)ol e$/le$atic sta)) &triana( an water +essel an wear tu)t* sacre
threa an ochre coloure gar$ent. "+oiing wine an $eat* the# su/sist on eight
$outh)uls o) )oo secure as al$s )ro$ the houses o) 'rah$ana sages an see,
li/eration alone in the path o) Yoga.
;. Then co$e the Da$sa ascetics who shelter )or one night in a +illage* )i+e nights in a
town an se+en nights or $ore in a hol# place. Su/sisting on cow7s urine an other
proucts )ro$ the cow an alwa#s aicte to the chanra#ana +ow* the# see, li/eration
alone in the path o) Yoga.
=. Then there are the 0ara$aha$sa ascetics &such as the sages o) #ore li,e( Sa$+arta,a*
"runi* S+eta,etu* Haa/harata* >attatre#a* Su,a* Aa$ae+a an Darita* who li+e on eight
$outh)uls o) )oo an see, li/eration alone in the path o) Yoga. The# ta,e shelter uner
the shae o) trees* in eserte houses or in a ce$eter#. The# $a# wear a ress or /e
uncla. The# o/ser+e neither >har$a nor "har$a &i.e. the# are a/o+e the laws o) the
lan(. The# are not conscious o) pro)it an loss o) an#thing. The# iscar the octrines o)
Aisishta+aita &propoune /# Ra$anuBa(* the Suha >+aita &o) 5ah+achar#a( an the
"suha >+aita. Consiering eIuall# a pe//le* stone an gol the# recei+e al$s )ro$
&person o)( all castes an see the "t$an alone e+er#where. Uncla* una))ecte /# pairs
&o) opposites* heat an col* etc.*( recei+ing no gi)ts* solel# ahering to pure $eitation*
esta/lishe in the "t$an alone* recei+ing al$s at the prescri/e ti$e )or sustaining li)e*
&ta,ing shelter uring nights( in a eserte house* te$ple* ha# stac,* antEhill* shae o) a
tree* potter7s hut* a place where ritual )ire is ,ept* san# /an, o) a ri+er* a $ountain
thic,et or ca+it#* a hollow in a tree* the +icinit# o) a water )all* or a piece o) clean groun*
the# are well on the wa# to reali<e 'rah$anF with pure $in* the# gi+e up their /oies in
the state o) renunciation as a 0ara$aha$sa. The# are inee the 0ara$aha$sas &as the#
/eco$e a/sor/e in 'rah$an(. Thus &ens( the Upanisha.
Dere ens the 'hi,shu,opanisha /elonging to the Su,laEYaBurEAea
Brahma Upanishad
together8
'. Om ! (haunaka, householder of fame, once asked Bhagavan
ippalada of ;ngira-s famil!E In this bod!, the divine cit! of Brahman,
installed, ho# do the! create B 4hose glor! does this constitute B 4ho
is he #ho became all this glor! B
*. Cnto him ((haunaka) he (ippalada) imparted the supreme 4isdom
of BrahmanE That is rana, the ;tman. "e constitutes the glor! of the
;tman, the life of the %evas. "e represents both the life and the death
of the %evas. That Brahman #ho shines #ithin the divine Brahmapura
(or bod!) as the faultless One, devoid of manifested effects, self$
effulgent, all$pervading, "e (it is #ho) controls (the =iva), like a spider
controlling the king of bees. =ust as spiders b! means of one thread
pro,ect and #ithdra# the #eb, so also the rana, (#ho) retires dra#ing
back his creation. rana belongs to the &adis or subtle nerve$chords as
their %evata or ind#elling deit!. One in dreamless sleep goes through
that state to one-s o#n ;bode, like a falcon and the sk! H ,ust as a
falcon goes (to its nest) borne on the sk!. "e statesE $$ =ust as this
%evadatta (in dreamless sleep) runs not a#a! even #hen struck #ith a
stick, even so he does not also attach himself to good or evil
conseAuences of the life-s ordained activities8 ,ust as a child en,o!s
itself (spontaneousl!) #ithout motive or desiring fruit, even so this
%evadatta (the sub,ect of dreamless sleep) en,o!s happiness in that
state. "e kno#s being the Light (upreme. %esiring Light he en,o!s the
Light. (o also he returns b! the same #a! to the dream$state, like a
leechE ,ust as a leech carries itself on to the other points in front H
(first) fi2ing upon the ne2t point. ;nd that state #hich he does not give
up for a ne2t one is called the #aking state. ("e carries all these states
#ithin himself) ,ust as a (@edic) deit! bears the eight sacrificial cups
simultaneousl!. It is from "im that the source of the @edas and the
%evas hang like breasts. In this #aking state particularl! good and evil
obtain for the shining being (i.e. man-s (elf) as ordained. This being or
(elf is full! self$e2tended (into #orld$forms), he is the ind#elling
controller of things and beings, he is the Bird, the 6rab, the Lotus, he is
the urusha, the rana, the destro!er, the cause and the effect, the
Brahman and the ;tman, he is the %evata making ever!thing kno#n.
4hoever kno#s all this attains to the transcendent Brahman, the
underl!ing support, the sub,ective principle.
.. &o# this urusha has four seats, the navel, the heart, the throat,
and the head. In these shines forth the Brahman #ith four aspectsE the
state of #akefulness, of dream, of dreamless sleep, and the fourth or
transcendental state. In the #akeful state, "e is Brahma8 in the
dreaming state, "e is @ishnu8 in dreamless sleep "e is /udra8 and the
fourth state is the (upreme Indestructible One8 and "e again is the
(un, the @ishnu, the Ish#ara, "e is the urusha, "e the rana, "e the
=ive or the animate being, "e the Lire, The Ish#ara, and the
/esplendent8 (!ea) that Brahman #hich is transcendent shines #ithin
all these ! In Itself, It is devoid of mind, of ears, of hands and feet, of
light. There neither are the #orlds e2isting nor non$e2isting, neither are
the @edas or the %evas or the sacrifices e2isting nor non$e2isting,
neither is the mother or father or daughter$in$la# e2isting nor non$
e2isting, neither is 6handala-s son or ulkasa-s son e2isting nor non$
e2isting, neither is the mendicant e2isting nor non$e2isting, so neither
all the creatures or the ascetics8 and thus onl! the One "ighest
Brahman shines there. 4ithin the recess of the heart is that ;kasa of
consciousness H that #ith man! openings, the aim of kno#ledge, #ithin
the space of the heart H in #hich all this (universe outside) evolves and
moves about, in #hich all this is #arped and #oofed (as it #ere). (4ho
kno#s this), kno#s full! all creation. There the %evas, the /ishis, the
itris have no control, for being full! a#akened, one becomes the
kno#er of all truth.
0. In the heart the %evas live, in the heart the ranas are installed, in
the heart e2ist the supreme rana and Light as also the immanent
6ause #ith threefold constituents and the >ahat principle.
3. It e2ists #ithin this heart, that is, in the consciousness. Iut on the
sacrificial thread #hich is supremel! sacred, #hich became manifest of
!ore #ith ra,apati (the first created Being) "imself, #hich embodies
longevit!, eminence and purit!, and ma! it be strength and puissance
to !ou !J
5. The enlightened one should discard the e2ternal thread putting it off
#ith the sacred tuft of hair on the head8 the (upreme Brahman as the
all$pervading one is the thread, and he should put this on.
7. The (utra (or thread) is so called because of its having pierced
through and started (the process of becoming). This (utra veril!
constitutes the (upreme (tate. B! #hom this (utra is kno#n, he is the
@ipra (sage), he has reached be!ond the @edas.
9. B! It all this (universe) is transfi2ed, as a collection of gems is
stringed together on a thread. The 1ogi #ho is the kno#er of all 1ogas
and the seer of truth should put on this thread.
:. Fstablished in the state of highest 1oga, the #ise one should put off
the e2ternal thread. One #ho is reall! self$conscious must put on the
thread constituted b! a#areness of Brahman.
'<. On account of #earing this (utra or thread, the! can neither
become contaminated nor unclean, those (namel!) #ho have this
thread e2isting #ithin them H those, #ith this sacrificial thread of
kno#ledge.
''. The!, among men, (reall!) kno# the (utra, the! (reall!) #ear the
sacrificial thread (on themselves), #ho are devoted to =nana (the
highest kno#ledge), #ho have this =nana for their sacred hair$tuft, this
=nana for their sacred thread.
'*. Lor them =nana is the greatest purifier H =nana, that is the best as
such. Those #ho have this =nana for their tufted hair are as non$
different from it as is fire from its flame. This #ise one is (reall!) said to
be a (hikhi (or #earer of the tufted hair), #hile others are mere
gro#ers of hair (on the head).
'.. But those belonging to the three castes (Brahmanas, +shatri!as
and @ais!as) #ho have the right of performing @edic #orks have to put
on this (i.e. the common) sacred thread, as surel! this thread is
ordained to be part of such #orks.
'0. One #ho has the =nana for his tufted hair, and the same for his
sacred thread, has ever!thing about him characterised b!
Brahmanahood H so kno# the kno#ers of the @edas !
'3. This sacred thread (of 1a,na, i.e. of the all$pervading /ealit!) is,
again, the purification (itself) and that #hich is the end$all (of @edic
#orks)8 and the #earer of this thread is the #ise one H is 1a,na himself
as #ell as the kno#er of 1a,na.
'5. The One Lord (self$effulgent) in all beings remaining hidden, all$
pervading and the (elf of all beings, controlling and #atching over all
#orks (good or bad), living in all creatures and the 4itness (i.e. neither
the doer of an! acts nor the en,o!er), the (upreme Intelligence, the
One #ithout a second, having no attributes.
'7. The one Intelligent (active) Being among the man! inactive, "e
#ho makes the man! from #hat is one H the #ise men #ho find out
this (elf, theirs is the eternal peace, not of others.
'9. "aving made oneself the ;rani, and the ranava the upper ;rani
and rubbing them together through the practice of meditation, see the
Lord in "is hidden realit!.
':. ;s in the oil in the sesamum seed, the butter in the curd, #ater in
the flo#ing #aves, and fire in the (hami #ood, so is the ;tman in one-s
self to be discovered b! one #ho searches for It through truth and
austere practice.
*<. ;s the spider #eaves out the #eb and again #ithdra#s it, so the
=iva comes out to and goes back again to the #akeful and dreaming
states respectivel!.
*'. The heart (i.e. the inner chamber of heart) resembles the cal!2 of a
lotus, full of cavities and also #ith its face turned do#n#ards. +no#
that to be the great habitat of the #hole universe.
**. +no# the #akeful state to have for its centre the e!es8 the
dreaming state should be assigned to the throat8 the state of
dreamless sleep is in the heart8 and the transcendental state is in the
cro#n of the head.
*.. Lrom the fact of an individual holding his self b! means of ra,na or
spiritual understanding in the (upreme (elf, #e have #hat is called
(andh!a and %h!ana, as also the #orshipping associated #ith
(andh!a.
*0. The (andh!a b! meditation is devoid of an! offering of liAuids and
so also of an! e2ertion of bod! and speech8 it is the unif!ing principle
for all creatures, and this is reall! the (andh!a for Fkadandis.
*5. Lrom #hich #ithout reaching It, the speech falls back #ith the
mind, that is the transcendental Bliss of this embodied being, kno#ing
#hich the #ise one is released (from all bondage).
*5. (;nd this Bliss is veril!) the (elf #hich pervades the #hole
universe, as the butter diffused #ithin the milk.
This is the Brahmopanishad, or the supreme #isdom of Brahman, in
the form of a unit! of the ;tman of all, founded on the spiritual
discipline (Tapas) #hich is (nothing but) the @id!a or science of the
;tman.
together8
"ere ends the Brahmopanishad belonging to the +rishna$1a,ur$@eda.
Brahma Vidya Upanishad
together8
I proclaim the Brahman$lore, #hich is omniscience, #hich is the
highest. It sho#s as origination and end $ Brahman, @ishnu, >ahesvara.
@ishnu, #orking #ith his miraculous po#er becomes, at intervals, a
human being through compassion. "is secret, as the O> fire, lies in the
Brahman lore.
The s!llable O> is the Brahman. Thus, veril!, teach the BrahmanH
kno#ers8 Bod!, location, time and d!ing a#a! of this s!llable, I #ill
proclaim.
I H The bod! or sariram of the sound O>E
There are three gods and three #orlds, three @edas and three fires.
Three moras and the half mora. In that tris!llabic, blissful one.
The /ig @eda, Grahapat!a. The earth and Brahman as God, that is the
bod! of the IaJ sound, as e2pounded b! the Brahman$kno#ers.
The 1a,ur @eda and the mid$region, and the fire %akshina, and the hol!
god @ishnu, this is the IuJ sound proclaimed to us.
The (ama @eda and heaven, the ;havani!a fire also, and Ishvara, the
highest (or supreme) god. Thus is the ImJ sound proclaimed to us.
II H The location or sthanam of the sound O>E
In the midst of the brain$conch, like the sun$shine glitters the IaJ.
4ithin it is situated, the IuJ sound of moon$like splendor.
The ImJ sound too, like the fire, smokeless, resembling a lightning
flash. Thus shine the three moras, like the >oon, the (un and the fire.
There upon a pointed flame, like a torch light e2ists. +no# it as the half
mora, #hich one #rites above the s!llable.
III H The terminus or kala of the sound O>E
1et one, like a pointed flame subtle, like lotus$fiber, shines the (un$like
cerebral arter! H (passing through it) penetrates (the O>).
Through the (un and sevent! t#o thousand arteries, breaks through
the head and remains as bringer of blessings to all H pervading the
#hole Cniverse.
I@ H The vanishing, fading a#a! or la!a of the sound O>E
;nd ,ust as the sound of a metal utensil H or of a gong dies in silence H
so he, #ho seeks the ;ll lets the O> sound fade a#a! in silence.
Lor that #herein the sound fades a#a! is the Brahman, the higher. 1ea,
the #hole sound is Brahman and conduces to immortalit!.
Om (hanti! (hanti! (hanti!
together8
"ere ends the Brahma$@id!opanishad belonging to the +rishna$1a,ur$
@eda.
Brihad Jabala Upanishad
First Brahmana
Busunda approached +alagni /udra (the fire and death like /udra) and
asked him, Ilease tell me about the greatness of @ibhoothi ((acred
ash $ @ibhoothi is generall! prepared b! burning co# dung at
auspicious times. The @ibhoothi of aDhani temple is prepared b!
burning cactus plants). +alagni /udra replied, I4hat is there to tellBJ.
Then Busunda asked, Ilease tell me the importance of #earing
@ibhoothi and /udraksha-. +alagni /udra replied, IThis has alread!
been related along #ith phala sruthi (resultant effect) b! sage
aippalada. There is nothing more to be told more than #hat he has
saidJ. Then Busunda asked, ITell me about the route to salvation as
told in the great =abala (Brihat =abala)J. +alagni /udra agreed and
started teaching. '
Lrom the (adh!o,atha face of Lord (hiva (he has five faces), the earth
#as born. Lrom it #as born the &ivruthi. Lrom that #as born the golden
coloured celestial co# called &anda. Lrom the dung of &anda came
@ibhoothi. *
4ater #as produced from the face of @ama %eva. Lrom that, the po#er
called rathishtaa #as produced. Lrom that the black co# called
Bhadra #as produced. Lrom its dung #as produced Bhasitha (another
name for @ibhoothi). .
Lire #as produced from the face of ;ghora. Lrom that #as produced
the po#er of kno#ledge. Lrom that #as produced the red co# called
(urabhi. Lrom its dung #as produced Bhasma (literall! ash but another
name for @ibhoothi). 0
4ind #as produced from the face of Thath urusha. Lrom it #as
produced the po#er of peace. Lrom it #as produced the #hite co#
called (usheela. Lrom its dung #as produced +shara (again another
name for ash). 3
Fther (sk!) #as produced from the face of Feshana. Lrom it #as
produced the po#er of (andh!atheetha (one #ho is be!ond da#n and
dusk). Lrom it #as produced the multi coloured co# called (umana.
Lrom its dung #as produced /aksha (literall! meaning shield). 5
@ibhoothi, Bhasitham, Bhasmam, +sharam and /aksha are five
different names of the hol! ash. ;ll these are causal names. @ibhoothi $
because it gives rise to plent! of #ealth, Bhasmam $ because it eats
a#a! all sins, Bhasitha $ because it makes materials glitter (the potash
is a cleaning agent of all metals), +shara $ because it protects from
dangers and /aksha $ because it acts like a shield in case of fears of
ghosts, devils, isacha, Brahma /akshas, epileps! and diseases #hich
are in$born. 7
Second Brahmana
Then Busunda approached +alagni /udra and asked him about the
Bhasmam (ash) snana (bathing) procedure #hich involves the fire and
the moon. J(imilar to the fact that KfireK takes several forms depending
on the form of the ob,ect, KashK #hich is like the soul for all ob,ects,
assumes the form according to the shape of the being and also be!ond
it. Lire is told as becoming the #orld of fire and moon. Lire is ver! hot
and is terrible. It is cruel. The po#er of moon is nectar like. Fven
though it has the basis in nectar, it also is the hot aspect of kno#ledge.
;mong the big and tin! things, it is the onl! one #hich is nectar like in
taste and light and also ver! hotJ, he told. '
IThe shining aspect of strength is of t#o t!pes $ the sun aspect and the
fire aspect. (imilarl! the nectar like strength also is full of light and
heatJ, he told. *
Light resides in aspects like lightning. (#eetness pervades in tastes of
e2tracts. ;nd the average #orld #orks #ithin light and taste. .
&ectar is a part of fire. %ue to nectar, the fire gro#s. That is #h!, the
#orld #hich is of the form of fire and moon, is like the fire made #ith
the fire$offering (havis$offering). 0
The moon po#er is above .The fire po#er is do#n belo#. It is because
that the! ,oin together that this #orld is functioning continuousl!. 3
M>antras 5$9 are not available.N
That (hakthi (po#er, strong effect, the female principle) #hich rises
above is (hiva. That (hiva #hich rises above is (hakthi. There is
nothing in this #orld #hich is not affected b! (hiva and (hakthi. :
The #orld #hich has been burnt several times b! fire, becomes
pervasive #ith ash (Bhasma). This is the strength of the fire. In that
strength, ash becomes an integral part. '<
Thus he #ho understands the strength of ash and does the ash bathing
ritual using mantras, Iagnireethi etcJ, burns all his sins and attains
salvation. ''
M>antras '* f '. are not available.N
Lor #inning over death , the bath of nectar is recommended. 4here is
the Auestion of death for one #ho has been touched b! nectar of (hiva
and (hakthiB '0
The one #ho kno#s this hol! secret method, #ould purif! moon and
fire and #ill not take birth again. '3
The one #hose bod! is burnt b! the fire of (hiva and made #et b! the
nectar of moon and entering the path of !oga #ould become eligible
for deathless state. '5
Third Brahmana
&o# the four fold method of preparing Bhasma (hol! ash) is being
narrated. Lirst is ;nukalpam, second Cpakalpam, third upopakalpam
and fourth is ;kalpam.
;nukalpam is made b! use of @ira,a homa manthras in ;gnihothra
(collecting ash from the pit of fire sacrifice). 6ollecting dried co# dung
l!ing in the forest and preparing it as per the method suggested in
+alpam is upakalpam. 6ollecting the dried co# dung, po#dering it,
making it in to balls after mi2ing it in co#-s urine and preparing it as
per method suggested in kalpam is upopakalpam. 4hat one gets in
temples of (hiva is akalpam. This is eAuivalent to one hundred
kalpams. ;ll Basma prepared b! an! of these four methods leads one
to salvation, said Bhaga#an +alagni /udra.
Fourth Brahmana
;fter#ards Busunda enAuired #ith Bhaga#an +alagni /udra about
#earing @ibhuthi in three lines. 4hat he said #asE
On the forehead, !ou have to appl! #ith the mantra, IBrahmane
&amah! ((alutations to Brahma)J.
On the chest, !ou have to appl! #ith the mantra, I"av!avahana!a
&amah! ((alutations to he #ho rides the horse)J.
On the stomach, !ou have to appl! #ith the mantra, I(kanda!a
&amah! ((alutations to (ubrahman!a)J.
On the neck, !ou have to appl! #ith the mantra, I@ishnave &ama,!
((alutations to Lord @ishnu)J.
In the middle, !ou have to appl! #ith the mantra, Irapanchana!a
&amah! ((alutations to him #ho pervades in the entire #orld)J.
On the #rists, !ou have to appl! #ith the mantra, I@asubh!o &amah!
(salutations to him #ho is like nectar)J.
On the back, !ou have to appl! #ith the mantra, I"ara!e &amah!
((alutations to Lord "ari)J.
On the top, !ou have to appl! #ith the mantra, I(hambhave &amag!
((alutations to Lord (hiva)J.
On the head, !ou have to appl! #ith the mantra, Iaramathmane
&amah! ((alutations to the great soul #hich is in all beings)J.
In each of these places, !ou have to appl! in a set of three lines. 4hen
#e are #earing @ibhuthi on the forehead, meditate on the great Lord
#ho has three e!es, #ho is the basis of three Aualities and #ho makes
ever!thing visible in sets as I&amah (hiva!a!J. ;ppl! @ibhuthi
chanting Iithrubh!o &amah!J belo# the forearm. ;bove that appl!
chanting IFeshanabh!o &amah!J and on sides chanting IFeshabh!a
&amah!J and on the forearms chanting I(#achabh!am &amah!J and
on back sides chanting IBheema!a &amah!J. On both flanks of the
bell! put @ibhuthi chanting I(hiva!a &amah!J and on the head
chanting I&eela kanta!a (arvathmane &amah!J. This #ould remove
the effects of sins done in the previous births.
Fifth Brahmana
Those #ho dishonor the three ro#s of @ibhuthi dishonor Lord (hiva
himself. Those #ho #ear it #ith devotion, #ear Lord (hiva himself.
(imilar to a village #ithout Lord (hiva-s temple is like a desert, those
#ho do not #ear @ibhuthi on their forehead, have a deserted forehead.
; life #ithout #orship of Lord (hiva is a deserted life. ;n education
#here Lord (hiva is not involved is a useless education. The greatest
strength of the fire of /udra is the hol! ash. (o an!one #earing the
hol! ash al#a!s is forever strong. The hol! ash #hich is born out of fire,
burns off the sins of all Bhasma nishtas. Bhasma nishta is one #ho
#ears hol! ash and possesses clean habits.
Sith Brahmana
%uring the marriage of >aharishi Gauthama, all devas became
passionate in their minds on seeing ;hal!a. Because of that, the! lost
their kno#ledge and approached (age %urvasa and asked him about it.
"e promised them that he #ould help them get rid of the sin
committed b! them because of this and told them, IOnce upon a time
b! giving the hol! ash after chanting the /udra mantra one hundred
times, even sins like Brahma hathi (sin got b! killing a brahmana) have
been #ashed offJ. ;fter this he gave them the ver! blessed hol! ash.
"e also told them, Ibecause !ou have heard m! #ords, !ou #ould
become more splendorous than beforeJ.
It is said that this hol! ash can give rise to all sorts of #ealth. In front of
it are @asus, on its right are /udras, on its back are ;dhith!as (suns),
on its left are @is#a %evas, in the centre are Brahma, @ishnu anid
(hiva, and on its sides are the (un and the >oon. The /ig @eda mantra
tells about it (hol! ash) as follo#s,J 4hat is the use of @edas to a
person #ho does not understand that thing, in #hose ether like
perennial form lives all devas and the #orldsB ;n! one #ho
understands that great matter are the people #ho have attained that
#hich should be attained.J
Seventh Brahmana
The king of @ideha approached the sage 1agnavalk!a and asked, JOh,
God like sage, please e2plain to me the #a! of #earing the hol! ashJ.
1agnavalk!a replied, JTake @ibhuthi using the five brahma mantras
starting #ith Isath!o,athamJ, chant Iagnirithio Basma (ash is fire)J
appl! using the mantra starting #ith ImanasthokeJ. >i2 it #ith #ater
using mantra Itri!a!ushamJ and then appl! it on head, forehead,
chest, and shoulders chanting the mantra Itra!ambakamJ. If this is
follo#ed one becomes pure and suitable for getting salvation. "e
#ould get the same effect as chanting /udra, one hundred times. This
is called Bhasma =!othi.J
"e continued, Ithe great sages like (amvarthaka, ;arooni,
(#ethakethu, %urvasa, /upu, &idhaga, Bharatha, %athathre!a,
/aivathaka, Busunda etc got freed b! #earing @ibhuthi.J
(anathkumara approached Bhaga#an +alagni /udra and asked him,
IBhaga#an, kindl! e2plain me the method of #earing /udraksha.J
4hat he told him #as, I/udraksha became famous b! that name
because initiall!, it #as produced from the e!es of /udra. %uring the
time of destruction and after the act of destruction, #hen /udra closed
his e!e of destruction, /udraksha #as produced from that e!e. That is
the /udraksha propert! of /udraksha. =ust b! touching and #earing
this /udraksha, one gets the same effect of giving in charit! one
thousand co#s.J
!i"hth Brahmana
"e #ho reads this Brihat =abala Cpanishad dail!, #ould attain the
purit! blessed b! ;gni (fire God), @a!u (#ind god), (ur!a (sun),
6handra (moon), Brahma, @ishnu and /udra. The ones #ho chant
Brihat =abala Cpanishad #ould attain that #orld #here the (un does
not dr!, #here #ind does not blo#, #here moon does not shine, #here
stars do not t#inkle, #here fire does not burn, #here 1ama (God of
death) does not enter, #here there are no sorro#s, #hich is full of
peace and pure and unallo!ed happiness, #hich is praised b! Gods like
Brahma, #hich is meditated upon b! great 1ogis and from #here great
1ogis do not return after reaching it. This Cpanishad ends #ith the
blessing JOm (ath!a!J(long live the truth).
"ere ends the Brihad$=abalopanishad, as contained in the ;tharva$
@eda.
Brihadaranyaka Upanishad
I$i$'E Om. The head of the sacrificial horse is the da#n, its e!e the sun,
its vital force the air, its open mouth the fire called @aisvanara, and the
bod! of the sacrificial horse is the !ear. Its back is heaven, its bell! the
sk!, its hoof the earth, its sides the four Auarters, its ribs the
intermediate Auarters, its members the seasons, its ,oints the months
and fortnights, its feet the da!s and nights, its bones the stars and its
flesh the clouds. Its half$digested food is the sand, its blood$vessels the
rivers, its liver and spleen the mountains, its hairs the herbs and trees.
Its forepart is the ascending sun, its hind part the descending sun, its
!a#ning is lightning, its shaking the bod! is thundering, its making
#ater is raining, and its neighing is voice.
I$i$*E The (gold) vessel called >ahiman in front of the horse, #hich
appeared about it (i.e. pointing it out), is the da!. Its source is the
eastern sea. The (silver) vessel >ahiman behind the horse, #hich
appeared about it, is the night. Its source is the #estern sea. These t#o
vessels called >ahiman appeared on either side of the horse. ;s a
"a!a it carried the gods, as a @a,in the celestial minstrels, as an ;rvan
the ;suras, and as an ;sva men. The (upreme (elf is its stable and the
(upreme (elf (or the sea) its source.
I$ii$'E There #as nothing #hatsoever here in the beginning. It #as
covered onl! b! %eath ("iran!agarbha), or "unger, for hunger is
death. "e created the mind, thinking, )Let me have a mind-. "e moved
about #orshipping (himself). ;s he #as #orshipping, #ater #as
produced. ((ince he thought), );s I #as #orshipping, #ater sprang up-,
therefore ;rka (fire) is so called. 4ater (or happiness) surel! comes to
one #ho kno#s ho# ;rka (fire) came to have this name of ;rka.
I$ii$*E 4ater is ;rka. 4hat #as there (like) forth on the #ater #as
solidified and became this earth. 4hen that #as produced, he #as
tired. 4hile he #as (thus) tired and distressed, his essence, or lustre,
came forth. This #as Lire.
I$ii$.E "e (@ira,) differentiated himself in three #a!s, making the sun
the third form, and air the third form. (o, this rana (@ira,) is divided in
three #a!s. "is head is the east, and his arms that (north$east) and
that (south$east). ;nd his hind part is the #est, his hip$bones that
(north$#est) and that (south$#est), his sides the south and north, his
back heaven, his bell! the sk!, and his breast this earth. "e rests on
#ater. "e #ho kno#s (it) thus gets a resting place #herever he goes.
I$ii$0E "e desired, )Let me have a second form (bod!).- "e, %eath or
"unger, brought about the union of speech (the @edas) #ith the mind.
4hat #as the seed there became the 1ear (@ira,). Before him there had
been no !ear. "e (%eath) reared him for as long as a !ear, and after
this period pro,ected him. 4hen he #as born, (%eath) opened his
mouth (to s#allo# him). "e (the babe) cried )Bhan!- That became
speech.
I$ii$3E "e thought, )If I kill him, I shall be making ver! little food.-
Through that speech and the mind he pro,ected all this, #hatever there
is H the @edas /ig, 1a,us and (aman, the metres, the sacrifices, men
and animals. 4hatever he pro,ected, he resolved to eat. Because he
eats ever!thing, therefore ;diti (%eath) is so called. "e #ho kno#s ho#
;diti came to have this name of ;diti, becomes the eater of all this,
and ever!thing becomes his food.
I$ii$5E "e desired, )Let me sacrifice again #ith the great sacrifice-. "e
#as tired, and he #as distressed. 4hile he #as (thus) tired and
distressed, his reputation and strength departed. The organs are
reputation and strength. 4hen the organs departed, the bod! began to
s#ell, (but) his mind #as set on the bod!.
I$ii$7E "e desired, )Let this bod! of mine be fit for a sacrifice, and let me
be embodied through this-, (and entered it). Because the bod! s#elled
(;svat), therefore it came to be called ;sva (horse). ;nd because it
became fit for a sacrifice, therefore the horse sacrifice came to be
kno#n as ;svamedha. "e #ho kno#s it thus indeed kno#s the horse
sacrifice. (Imagining himself as the horse and) letting it remain free, he
reflected (on it). ;fter a !ear he sacrificed it to himself, and dispatched
the (other) animals to the gods. Therefore (priests to this da!) sacrifice
to ra,apati the sanctified (horse) that is dedicated to all the gods. "e
#ho shines !onder is the horse sacrifice8 his bod! is the !ear. This fire
is ;rka8 its limbs are these #orlds. (o these t#o (fire and the sun) are
;rka and the horse sacrifice. These t#o again become the same god,
%eath. "e (#ho kno#s thus) conAuers further death, death cannot
overtake him, it becomes his self, and he becomes one #ith these
deities.
I$iii$'E There #ere t#o classes of ra,apati-s sons, the gods and the
;suras. &aturall!, the gods #ere fe#er, and the ;suras more in
number. The! vied #ith each other for (the master! of these #orlds.
The gods said, )&o# let us surpass the ;suras in (this) sacrifice through
the Cdgitha-.
I$iii$*E The! said to the organ of speech, )6hant (the Cdgitha) for us-.
);ll right-, said the organ of speech and chanted for them. The common
good that comes of the organ of speech, it secured for the gods b!
chanting, #hile the fine speaking it utilised for itself. The ;suras kne#
that through this chanter the gods #ould surpass them. The! charged
it and struck it #ith evil. That evil is #hat #e come across #hen one
speaks improper things.
I$iii$.E Then the! said to the nose )6hant (the Cdgitha) for us-. );ll
right-, said the nose and chanted for them. The common good that
comes of the nose, it secured for the gods b! chanting, #hile the fine
smelling it utilised for itself. The ;suras kne# that through this chanter
the gods #ould surpass them. The! charged it and struck it #ith evil.
That evil is #hat #e come across #hen one smells improper things.
I$iii$0E Then the! said to the e!e )6hant (the Cdgitha) for us-. );ll right-,
said the e!e and chanted for them. The common good that comes of
the e!e, it secured for the gods b! chanting, #hile the fine seeing it
utilised for itself. The ;suras kne# that through this chanter the gods
#ould surpass them. The! charged it and struck it #ith evil. That evil is
#hat #e come across #hen one sees improper things.
I$iii$3E Then the! said to the ear )6hant (the Cdgitha) for us-. );ll right-,
said the ear and chanted for them. The common good that comes of
the ear, it secured for the gods b! chanting, #hile the fine hearing it
utilised for itself. The ;suras kne# that through this chanter the gods
#ould surpass them. The! charged it and struck it #ith evil. That evil is
#hat #e come across #hen one hears improper things.
I$iii$5E Then the! said to the mind )6hant (the Cdgitha) for us-. );ll
right-, said the mind and chanted for them. The common good that
comes of the mind, it secured for the gods b! chanting, #hile the fine
thinking it utilised for itself. The ;suras kne# that through this chanter
the gods #ould surpass them. The! charged it and struck it #ith evil.
That evil is #hat #e come across #hen one thinks improper things.
Like#ise the! also touched these (other) deities #ith evil H struck them
#ith evil.
I$iii$7E Then the! said to this vital force in the mouth, )6hant (the
Cdgitha) for us-. );ll right-, said the vital force and chanted for them.
The ;suras kne# that through this chanter the gods #ould surpass
them. The! charged it and #anted to strike it #ith evil. But as a clod of
earth, striking against a rock, is shattered, so #ere the! shattered,
flung in all directions, and perished. Therefore the gods became (fire
etc.), and the ;suras #ere crushed. "e #ho kno#s thus becomes his
true self, and his envious kinsman is crushed.
I$iii$9E The! said, )4here #as he #ho has thus restored us (to our
divinit!)B- (and discovered)E )"ere he is #ithin the mouth-. The vital
force is called ;!as!a ;ngirasa, for it is the essence of the members (of
the bod!).
I$iii$:E This deit! is called %ur, because death is far from it. %eath is far
from one #ho kno#s thus.
I$iii$'<E This deit! took a#a! death, the evil of these gods, and carried
it to #here these Auarters end. There it left their evils. Therefore one
should not approach a person (of that region), nor go to that region
be!ond the border, lest one imbibe that evil, death.
I$iii$''E This deit! after taking a#a! death, the evil of these gods, ne2t
carried them be!ond death.
I$iii$'*E It carried the organ of speech, the foremost one, first. 4hen the
organ of speech got rid of death, it became fire. That fire, having
transcended death, shines be!ond its reach.
I$iii$'.E Then it carried the nose. 4hen it got rid of death, it became air.
That air, having transcended death, blo#s be!ond its reach.
I$iii$'0E Then it carried the e!e. 4hen the e!e got rid of death, it
became sun. That sun, having transcended death, shines be!ond its
reach.
I$iii$'3E Then it carried the ear 4hen the ear got rid of death, it became
the Auarters. Those Auarters, having transcended death, remain
be!ond its reach.
I$iii$'5E Then it carried the mind. 4hen the mind got rid of death, it
became the moon. That moon, having transcended death, shines
be!ond its reach. (o does this deit! carr! one #ho kno#s thus be!ond
death.
I$iii$'7E &e2t it secured eatable food for itself b! chanting, for #hatever
food is eaten, is eaten b! the vital force alone, and it rests on that.
I$iii$'9E The gods said, )4hatever food there is, is ,ust this much, and
!ou have secured it for !ourself b! chanting. &o# let us have a share
in this food.- )Then sit around facing me-, (said the vital force). );ll
right-, (said the gods and) sat do#n around it. "ence #hatever food
one eats through the vital force satisfies these. (o do his relatives sit
around facing him #ho kno#s thus, and he becomes their support, the
greatest among them and their leader, a good eater of food and the
ruler of them. That one among his relatives #ho desires to rival a man
of such kno#ledge is po#erless to support his dependants. But one
#ho follo#s him, or desires to maintain one-s dependants being under
him, is alone capable of supporting them.
I$iii$':E It is called ;!as!a ;ngirasa, for it is the essence of the
members (of the bod!). The vital force is indeed the essence of the
members. Of course it is their essence. (Lor instance), from #hichever
member the vital force departs, right there it #ithers. Therefore this is
of course the essence of the members.
I$iii$*<E This alone is also Brihaspati (lord of the /ik). (peech is indeed
Brihati (/ik) and this is its lord. Therefore this is also Brihaspati.
I$iii$*'E This alone is also Brahmanaspati (lord of the 1a,us). (peech is
indeed Brahman (!a,us), and this is its lord. Therefore this is also
Brahmanaspati.
I$iii$**E This alone is also (aman. (peech is indeed (a, and this is ;ma.
Because it is (a (speech) and ;ma (vital force), therefore (aman is so
called. Or because it is eAual to a #hite ant, eAual to a mosAuito, eAual
to an elephant, eAual to these three #orlds, eAual to this universe,
therefore this is also (aman. "e #ho kno#s this saman (vital force) to
be such attains union #ith it, or lives in the same #orld as it.
I$iii$*.E This indeed is also Cdgitha. The vital force is indeed Ct, for all
this is held aloft b! the vital force, and speech alone is Githa. This is
Cdgitha, because it is Ct and Githa.
I$iii$*0E /egarding this (there is) also (a stor!)E Brahmadatta, the great$
grandson of 6ikitana, #hile drinking (oma, said, )Let this (oma strike
off m! head if I sa! that ;!as!a ;ngirasa chanted the Cdgitha through
an! other than this (vital force and speech).- Indeed he chanted
through speech and the vital force.
I$iii$*3E "e #ho kno#s the #ealth of this (aman (vital force) attains
#ealth. Tone is indeed its #ealth. Therefore one #ho is going to
officiate as a priest should desire to have a rich tone in his voice, and
he should do his priestl! duties through that voice #ith a fine tone.
Therefore in a sacrifice people long to see a priest #ith a good voice,
like one #ho has #ealth. "e #ho kno#s the #ealth of saman to be
such attains #ealth.
I$iii$*5E "e #ho kno#s the gold of this (aman (vital force) obtains gold.
Tone is indeed its gold. "e #ho kno#s the gold of (aman to be such
obtains gold.
I$iii$*7E "e #ho kno#s the support of this (aman (vital force) gets a
resting place. (peech (certain parts of the bod!) is indeed its support.
Lor resting on speech is the vital force thus chanted. (ome sa!, resting
on food (bod!).
I$iii$*9E &o# therefore the edif!ing repetition (;dh!aroha) onl! of the
h!mns called avamanas. The priest called rastotir indeed recites the
(aman. 4hile he recites it, these >antras are to be repeatedE Lrom evil
lead me to good. Lrom darkness lead me to light. Lrom death lead me
to immortalit!. 4hen the >antra sa!s, )Lrom evil lead me to good-,
)evil- means death, and )good- immortalit!8 so it sa!s, )Lrom death lead
me to immortalit!, i.e. make me immortal-. 4hen it sa!s, )Lrom
darkness lead me to light-, )darkness- means death, and )light-,
immortalit!8 so it sa!s, )Lrom death lead me to immortalit!, or make
me immortal-. In the dictum, )Lrom death lead me to immortalit!-, the
meaning does not seem to be hidden. Then through the remaining
h!mns (the chanter) should secure eatable food for himself b!
chanting. Therefore, #hile the! are being chanted, the sacrificer should
ask for a boon H an!thing that he desires. 4hatever ob,ects this
chanter possessed of such kno#ledge desires, either for himself or for
the sacrificer, he secures them b! chanting. This (meditation) certainl!
#ins the #orld ("iran!agarbha). "e #ho kno#s the (aman (vital force)
as such has not to pra! lest he be unfit for this #orld.
I$iv$'E In the beginning, this (universe) #as but the self (@ira,) of a
human form. "e reflected and found nothing else but himself. "e first
uttered, K) am heK- Therefore he #as called ;ham (I). "ence, to this da!,
#hen a person is addressed, he first sa!s, )It is I,- and then sa!s the
other name that he ma! have. Because he #as first and before this
#hole (band of aspirants) burnt all evils, therefore he is called urusha.
"e #ho kno#s thus indeed burns one #ho #ants to be (@ira,) before
him.
I$iv$*E "e #as afraid. Therefore people (still) are afraid to be alone. "e
thought, )If there is nothing else but me, #hat am I afraid of B- Lrom
that alone his fear #as gone, for #hat #as there to fear B It is from a
second entit! that fear comes.
I$iv$.E "e #as not at all happ!. Therefore people (still) are not happ!
#hen alone. "e desired a mate. "e became as big as man and #ife
embracing each other. "e parted this ver! bod! into t#o. Lrom that
came husband and #ife. Therefore, said 1a,navalk!a, this (bod!) is one$
half of oneself, like one of the t#o halves of a split pea. Therefore this
space is indeed filled b! the #ife. "e #as united #ith her. Lrom that
men #ere born.
I$iv$0E (he thought, )"o# can he be united #ith me after producing me
from himself B 4ell let me hide m!self-. (he became a co#, the other
became a bull and #as united #ith her8 from that co#s #ere born. The
one became a mare, the other a stallion8 the one became a she$ass,
the other became a he$ass and #as united #ith her8 from that
onehoofed animals #ere born. The one became a she$goat, the other a
he$goat8 the one became a e#e, the other became a ram and #as
united #ith her8 from that goats and sheep #ere born. Thus did he
pro,ect ever! thing that e2ists in pairs, do#n to the ants.
I$iv$3E "e kne#, )I indeed am the creation, for I pro,ected all this-.
Therefore he #as called 6reation. "e #ho kno#s this as such becomes
(a creator) in this creation of @ira,.
I$iv$5E Then he rubbed back and forth thus, and produced fire from its
source, the mouth and the hands. Therefore both these are #ithout
hair at the inside. 4hen the! talk of particular gods, sa!ing, )(acrifice
to him-, )sacrifice to the other one-, (the! are #rong, since) these are
all his pro,ection, for he is all the gods. &o# all this that is liAuid, he
produced from the seed. That is (oma. This universe is indeed this
much H food and the eater of food. (oma is food, and fire the eater of
food. This is super$creation of @ira, that he pro,ected the gods, #ho are
even superior to him. Because he, although mortal himself, pro,ected
the immortals, therefore this is a super$creation. "e #ho kno#s this as
such becomes (a creator) in this super$creation of @ira,.
I$iv$7E This (universe) #as then undifferentiated. It differentiated onl!
into name and form H it #as called such and such, and #as of such and
such form. (o to this da! it is differentiated onl! into name and form H
it is called such and such, and is of such and such form. This (elf has
entered into these bodies up to the tip of the nails H as a raDor ma! be
put in its case, or as fire, #hich sustains the #orld, ma! be in its
source. eople do not see It, for (vie#ed in Its aspects) It is incomplete.
4hen It does the function of living. It is called the vital force8 #hen It
speaks, the organ of speech8 #hen It sees, the e!e8 #hen It hears, the
ear8 and #hen It thinks, the mind. These are merel! Its names
according to functions. "e #ho meditates upon each of this totalit! of
aspects does not kno#, for It is incomplete, (being divided) from this
totalit! b! possessing a single characteristic. The (elf alone is to be
meditated upon, for all these are unified in It. Of all these, this (elf
should be realised, for one kno#s all these through It, ,ust as one ma!
get (an animal) through its foot$prints. "e #ho kno#s It as such obtains
fame and association (#ith his relatives).
I$iv$9E This (elf is dearer than a son, dearer than #ealth, dearer than
ever!thing else, and is innermost. (hould a person (holding the (elf as
dear) sa! to one calling an!thing else dearer than the (elf, )(#hat !ou
hold) dear #ill die- H he is certainl! competent (to sa! so) H it #ill
indeed come true. One should meditate upon the (elf alone as dear. Of
him #ho meditates upon the (elf alone as dear, the dear ones are not
mortal.
I$iv$:E The! sa!E >en think, )Through the kno#ledge of Brahman #e
shall become all-. 4ell, #hat did that Brahman kno# b! #hich It
became all B
I$iv$'<E This (self) #as indeed Brahman in the beginning. It kne# onl!
Itself as, )I am Brahman-. Therefore It became all. ;nd #hoever among
the gods kne# It also became That8 and the same #ith sages and men.
The sage @amadeva, #hile realising this (self) as That, kne#, )I #as
>anu, and the sun-. ;nd to this da! #hoever in like manner kno#s It
as, )I am Brahman-, becomes all this (universe). Fven the gods cannot
prevail against him, for he becomes their self. 4hile he #ho #orships
another god thinking, )"e is one, and I am another-, does not kno#. "e
is like an animal to the gods. ;s man! animals serve a man, so does
each man serve the gods. Fven if one animal is taken a#a!, it causes
anguish, #hat should one sa! of man! animals B Therefore it is not
liked b! them that men should kno# this.
I$iv$''E In the beginning this (the +shatri!a and other castes) #as
indeed Brahman, one onl!. Being one, he did not flourish. "e speciall!
pro,ected an e2cellent form, the +shatri!a H those #ho are +shatri!as
among the godsE Indra, @aruna, the moon, /udra, ar,an!a, 1ama,
%eath, and Isana. Therefore there is none higher than the +shatri!a.
"ence the Brahmana #orships the +shatri!a from a lo#er position in
the /a,asu!a sacrifice. "e imparts that glor! to the +shatri!a. The
Brahmana is the source of the +shatri!a. Therefore, although the king
attains supremac! (in the sacrifice), at the end of it he resorts to the
Brahmana, his source. "e #ho slights the Brahmana, strikes at his o#n
source. "e becomes more #icked, as one is b! slighting one-s superior.
I$iv$'*E 1et he did not flourish. "e pro,ected the @ais!a H those species
of gods #ho are designated in groupsE the @asus, /udras, ;dit!as,
@isvadevas and >aruts.
I$iv$'.E "e did not still flourish. "e pro,ected the (udra caste H usan.
This (earth) is usan. Lor it nourishes all this that e2ists.
I$iv$'0E 1et he did not flourish. "e speciall! pro,ected that e2cellent
form, righteousness (%harma). This righteousness is the controller of
the +shatri!a. Therefore there is nothing higher than that. ((o) even a
#eak man hopes (to defeat) a stronger man through righteousness, as
(one contending) #ith the king. That righteousness, as (one
contending) #ith the king. That righteousness is veril! truth. Therefore
the! sa! about a person speaking of truth, )"e speaks of
righteousness-, or about a person speaking of righteousness, )"e
speaks of truth-, for both these are but righteousness.
I$iv$'3E ((o) these (four castes #ere pro,ected) H the Brahmana,
+shatri!a, @ais!a and (udra. "e became a Brahmana among the gods
as Lore, and among men as the Brahmana. ("e became) a +shatri!a
through the (divine) +shatri!as, a @ais!a through the (divine) @ais!as
and a (udra through the (divine) (udra. Therefore people desire to
attain the results of their rites among the gods through fire, and among
men as the Brahmana. Lor Brahman #as in these t#o forms. If,
ho#ever, an!bod! departs from this #orld #ithout realising his o#n
#orld (the (elf), It, being unkno#n, does not protect him H as the @edas
not studied, or an! other #ork not undertaken (do not). Fven if a man
#ho does not kno# It as such performs a great man! meritorious acts
in the #orld, those acts of his are surel! e2hausted in the end. One
should meditate onl! upon the #orld of the (elf. "e #ho meditates onl!
upon the #orld called the (elf never has his #ork e2hausted. Lrom this
ver! (elf he pro,ects #hatever he #ants.
I$iv$'5E &o# this self (the ignorant man) is an ob,ect of en,o!ment to all
beings. That he makes oblations in the fire and performs sacrifices is
ho# he becomes such an ob,ect to the gods. That he studies the @edas
is ho# he becomes an ob,ect of en,o!ment to the /ishis (sages). That
he makes offerings to the >anes and desires children is ho# he
becomes such an ob,ect to the >anes. That he gives shelter to men as
#ell as food is ho# he becomes an ob,ect of en,o!ment to men. That
he gives fodder and #ater to the animals is ho# he becomes such an
ob,ect to hem. ;nd that beasts and birds, and even the ants, feed in
his home is ho# he becomes an ob,ect of en,o!ment to these. =ust as
one #ishes safet! to one-s bod!, so do all beings #ish safet! to him
#ho kno#s it as such. This indeed has been kno#n, and discussed.
I$iv$'7E This (aggregate of desirable ob,ects) #as but the self in the
beginning H the onl! entit!. "e desired, )Let me have a #ife, so that I
ma! be born (as the child). ;nd let me have #ealth, so that I ma!
perform rites-. This much indeed is (the range of) desire. Fven if one
#ishes, one cannot get more than this. Therefore to this da! a man
being single desires, )Let me have a #ife, so that I ma! be born. ;nd
let me have #ealth, so that I ma! perform rites.- Cntil he obtains each
one of these, he considers himself incomplete. "is completeness also
(comes thus)E The mind is his self, speech his #ife, the vital force his
child, the e!e his human #ealth, for he obtains it through the e!e, the
ear his divine #ealth, for he hears of it through the ear, and the bod! is
its (instrument of) rite, for he performs rites through the bod!. ((o) this
sacrifice has five factors H the animals have five factors, the men have
five factors, and all this that e2ists has five factors. "e #ho kno#s it as
such attains all this.
I$v$'E That the father produced seven kinds of food through meditation
and rites (I shall disclose). One is common to all eaters. T#o he
apportioned to the gods. Three he designed for himself. ;nd one he
gave to the animals. On it rests ever!thing H #hat lives and #hat does
not. 4h! are the! not e2hausted, although the! are al#a!s being
eaten B "e #ho kno#s this cause of their permanence eats food #ith
ratika (pre$eminence). "e attains (identit! #ith) the gods and lives on
nectar. These are the verses.
I$v$*E )That the father produced seven kinds of food through meditation
and rites- means that the father indeed produced them through
meditation and rites. )One is common to all eaters- means, this food
that is eaten is the common food of all eaters. "e #ho adores
(monopolises) this food is never free from evil, for this is general food.
)T#o he apportioned to the gods- means making oblations in the fire,
and offering presents other#ise to the gods. Therefore people perform
both these. (ome, ho#ever, sa!, those t#o are the ne# and full moon
sacrifices. Therefore one should not be engrossed #ith sacrifices for
material ends. )One he gave to the animals- H it is milk. Lor men and
animals first live on milk alone. Therefore the! first make a ne#$born
babe lick clarified butter or suckle it. ;nd the! speak of a ne#$born calf
as not !et eating grass. )On it rests ever!thing H #hat lives and #hat
does not- means that on milk indeed rests all this that lives and that
does not. It is said that b! making offerings of milk in the fire for a !ear
one conAuers further death. One should not think like that. "e #ho
kno#s as above conAuers further death the ver! da! he makes that
offering, for he offers all eatable food to the gods, )4h! are the! not
e2hausted, although the! are al#a!s being eaten B- H means that the
being (eater) is indeed the cause of their permanence, for the
produces this food again and again. )"e #ho kno#s this cause of their
permanence- means that the being (eater) is indeed the cause of their
permanence, for he produces this food through his meditation for the
time being and rites. If he does not do this, it #ill be e2hausted. )"e
eats food #ith ratika-8 )ratika- means pre$eminence8 hence the
meaning is, pre$eminentl!. )"e attains the gods and lives on nectar- is
a eulog!.
I$v$.E )Three he designed for himself- meansE the mind, the organ of
speech and the vital force8 these he designed for himself. (The! sa!), )I
#as absent$minded, I did not see it-, )I #as absent$minded, I did not
hear it-. It is through the mind that one sees and hears. %esires,
resolve, doubt, faith, #ant of faith, steadiness, unsteadiness, shame,
intelligence and fear H all these are but the mind. Fven if one is
touched from behind, one kno#s it through the mind8 therefore (the
mind e2ists). ;nd an! kind of sound is but the organ of speech, for it
serves to determine a thing, but it cannot itself be revealed. rana,
;pana, @!ana, Cdana, (amana and ;na $ all these are but the vital
forces. This bod! is identified #ith these H #ith the organ of speech,
the mind and the vital force.
I$v$0E These are the three #orlds. The organ of speech is this #orld (the
earth), the mind is the sk!, and the vital force is that #orld (heaven).
I$v$3E These are the three @edas. The organ of speech is the /ig$@eda,
the mind is the 1a,ur$@eda and the vital force the (ama$@eda.
I$v$5E These are the gods, the >anes and men. The organ of speech is
the gods, the mind the >anes, and the vital force men.
I$v$7E These are the father, mother and child. The mind is the father,
the organ of speech the mother, and the vital force the child.
I$v$9E These are #hat is kno#n, #hat it is desirable to kno#, and #hat
is unkno#n. 4hatever is kno#n is a form of the organ of speech, for it
is the kno#er. The organ of speech protects him (#ho kno#s this) b!
becoming that (#hich is kno#n).
I$v$:E 4hatever it is desirable to kno# is a form of the mind, for the
mind is #hat it is desirable to kno#. The mind protects him (#ho kno#s
this) b! becoming that (#hich it is desirable to kno#).
I$v$'<E 4hatever is unkno#n is a form of the vital force, for the vital
force is #hat is unkno#n. The vital force protects him (#ho kno#s this)
b! becoming that (#hich is unkno#n).
I$v$''E The earth is the bod! of that organ of speech, and this fire is its
luminous organ. ;nd as far as the organ of speech e2tends, so far
e2tends the earth and so far does this fire.
I$v$'*E "eaven is the bod! of this mind, and that sun is its luminous
organ. ;nd as far as the mind e2tends, so far e2tends heaven, and so
far does that sun. The t#o #ere united, and from that the vital force
emanated. It is the (upreme Lord. It is #ithout a rival. ; second being
is indeed a rival. "e #ho kno#s it as such has no rival.
I$v$'.E 4ater is the bod! of this vital force, and that moon is its
luminous organ. ;nd as far as the vital force e2tends, so far e2tends
#ater, and so far does that moon. These are all eAual, and all infinite.
"e #ho meditates upon these as finite #ins a finite #orld, but he #ho
meditates upon these as infinite #ins an infinite #orld.
I$v$'0E This ra,apati ("iran!agarbha) has si2teen digits and is
represented b! the !ear. The nights (and da!s) are his fifteen digits,
and the constant one is his si2teenth digit. "e (as the moon) is filled as
#ell as #asted b! the nights (and da!s). Through this si2teenth digit he
permeates all these living beings on the ne#$moon night and rises the
ne2t morning. Therefore on this night one should not take the life of
living beings, not even of a chameleon, in adoration of this deit! alone.
I$v$'3E That ra,apati #ho has si2teen digits and is represented b! the
!ear is indeed this man #ho kno#s as above. 4ealth constitutes his
fifteen digits, and the bod! his si2teenth digit. "e is filled as #ell as
#asted b! #ealth. This bod! stands for a nave, and #ealth is the felloe.
Therefore if a man loses ever!thing, but he himself lives, people sa!
that he has onl! lost his outfit.
I$v$'5E There are indeed three #orlds, the #orld of men, the #orld of
the >anes and the #orld of the gods. This #orld of men is to be #on
through the son alone, and b! no other rite8 the #orld of the >anes
through rites8 and the #orld of the gods through meditation. The #orld
of the gods is the best of the #orlds. Therefore the! praise meditation.
I$v$'7E &o# therefore the entrustingE 4hen a man thinks he #ill die, he
sa!s to his son, )1ou are Brahman, !ou are the sacrifice, and !ou are
the #orld-. The son replies, )I am Brahman, I am the sacrifice, and I am
the #orld.- (The father thinks )4hatever is studied is all unified in the
#ord cBrahmanc. 4hatever sacrifices there are, are all unified in the
#ord csacrificec. ;nd #hatever #orlds there are, are all unified in the
#orld c#orldc. ;ll this (the duties of a householder) is indeed this
much. "e, being all this, #ill protect me from (the ties of) this #orld.-
Therefor the! speak of an educated son as being conducive to the
#orld. "ence (a father) teaches his son. 4hen a father #ho kno#s as
above departs from this #orld, he penetrates his son together #ith the
organ of speech, the mind and the vital force. (hould an!thing be left
undone b! him through an! slip the son e2onerates him from all that.
Therefore he is called a son. The father lives in this #orld through the
son. %ivine and immortal speech, mind and vital force permeate him.
I$v$'9E The divine organ of speech from the earth and fire permeates
him. That is the divine organ of speech through #hich #hatever he
sa!s is fulfilled.
I$v$':E The divine mind from heaven and the sun permeates him. That
is the divine mind through #hich he onl! becomes happ! and never
mourns.
I$v$*<E The divine vital force from #ater and the moon permeates him.
That is the divine vital force #hich, #hen it moves or does not move,
feels no pain nor is in,ured. "e #ho kno#s as above becomes the self
of all beings. ;s is this deit! ("iran!agarbha), so is he. ;s all beings
take care of this deit!, so do the! take care of him. "o#soever these
beings ma! grieve, that grief of theirs is connected #ith them. But onl!
merit goes to him. &o demerit ever goes to the gods.
I$v$*'E &o# a consideration of the vo#E ra,apati pro,ected the organs.
These, on being pro,ected, Auarrelled #ith one another. The organ of
speech took a vo#, )I #ill go on speaking-. The e!eE )I #ill see-. The earE
)I #ill hear-. ;nd so did the other organs according to their functions.
%eath captured them in the form of fatigue H it overtook the, and
having overtaken them it controlled them. Therefore the organ of
speech invariabl! gets tired, and so do the e!e and the ear. But death
did not overtake this vital force in the bod!. The organs resolved to
kno# it. )This is the greatest among us that, #hen it moves or does not
move, feels no pain nor is in,ured. 4ell, let us all be of its form.- The!
all assumed its form. Therefore the! are called b! this name of )rana-.
That famil! in #hich a man is born #ho kno#s as above, is indeed
named after him. ;nd he #ho competes #ith one #ho kno#s as above
shrivels, and after shrivelling dies at the end. This is #ith reference to
the bod!.
I$v$**E &o# #ith reference to the godsE Lire took a vo#, )I #ill go on
burning.- The sunE )I #ill give heat-. The moonE )I #ill shine-. ;nd so did
the other gods according to their functions. ;s is the vital force in the
bod! among these organs, so is @a!u (air) among these gods. Other
gods sink, but not air. ;ir is the deit! that never sets.
I$v$*.E &o# there is this verse8 )The gods observed the vo# of that
from #hich the sun rises and in #hich he sets. It is (follo#ed) to$da!,
and it #ill be (follo#ed) to$morro#.- The sun indeed rises from the vital
force and also sets in it. 4hat these (gods) observed then, the!
observe to this da!. Therefore a man should observe a single vo# H do
the functions of the rana and ;pana (respiration and e2cretion), lest
the evil of death (fatigue) should overtake him. ;nd if he observes it,
he should seek to finish it. Through it he attains identit! #ith this deit!,
or lives in the same #orld #ith it.
I$vi$'E This (universe) indeed consists of three thingsE name, form and
action. Of those names, speech (sound in general) is the Cktha
(source), for all names spring from it. It is their (aman (common
feature), for it is common to all names. It is their Brahman (self), for it
sustains all names.
I$vi$*E &o# of forms the e!e (an!thing visible) is the Cktha (source), for
all forms spring from it. It is their (aman (common feature), for it is
common to all forms. It is their Brahman (self), for it sustains all forms.
I$vi$.E ;nd of actions the bod! (activit!) is the Cktha (source), for all
actions spring from it. It is their (aman (common feature), for it is
common to all actions. It is their Brahman (self), for it sustains all
actions. These three together are one H this bod!, and the bod!,
although one, is these three. This immortal entit! is covered b! truth
(the five elements)E The vital force is the immortal entit!, and name
and form and truth8 (so) this vital force is covered b! them.
II$i$'E Om. There #as a man of the Garga famil! called roud Balaki,
#ho #as a speaker. "e said to ;,atasatru, the king of Benares, )I #ill
tell !ou about Brahman-. ;,atasatru said, )Lor this proposal I give !ou a
thousand (co#s). eople indeed rush sa!ing c=anaka, =anakac. (I too
have some of his Aualities.)-
II$i$*E Garg!a said, )That being #ho is in the sun, I meditate upon as
Brahman-. ;,atasatru said, )lease don-t talk about him. I meditate
upon him as all$surpassing, as the head of all beings and as
resplendent. "e #ho meditates upon him as such becomes all$
surpassing, the head of all beings and resplendent.
II$i$.E Garg!a said, )that being #ho is in the moon, I meditate upon as
Brahman-. ;,atasatru said, clease don-t talk about him. I meditate
upon him as the great, #hite$robed, radiant (oma.- "e #ho meditates
upon him as such has abundant (oma pressed in his principal and
au2iliar! sacrifices ever! da!, and his food never gets short.
II$i$0E Garg!a said, )That being #ho is in lightning, I meditate upon as
upon him as po#erful-. "e #ho meditates upon him as such becomes
po#erful, and his progen! too becomes po#erful.
II$i$3E Garg!a said, )This being #ho is in the ether, I meditate upon as
upon him as full and unmoving-. "e #ho meditates upon him as such is
filled #ith progen! and cattle, and his progen! is never e2tinct from
this #orld.
II$i$5E Garg!a said, )This being #ho is in air, I meditate upon as
upon him as the Lord, as irresistible, and as the unvanAuished arm!.-
"e #ho meditates upon him as such ever becomes victorious and
invincible, and conAuers his enemies.
II$i$7E Garg!a said, )This being #ho is in fire, I meditate upon as
upon him as forbearing-. "e #ho meditates upon him as such becomes
forbearing, and his progen! too becomes forbearing.
II$i$9E Garg!a said, )This being #ho is in #ater, I meditate upon as
upon him as agreeable-. "e #ho meditates upon him as such has onl!
agreeable things coming to him, and not contrar! ones8 also from him
are born children #ho are agreeable.
II$i$:E Garg!a said, )This being #ho is in a looking$glass, I meditate
upon as Brahman-. ;,atasatru said, clease don-t talk about him. I
meditate upon him as shining-. "e #ho meditates upon him as such
becomes shining, and his progen! too becomes shining. "e also
outshines all those #ith #hom he comes in contact.
II$i$'<E Garg!a said, )This sound that issues behind a man as he #alks, I
meditate upon as Brahman-. ;,atasatru said, clease don-t talk about
him. I meditate upon him as life-. "e #ho meditates upon him as such
attains his full term of life in this #orld, and life does not depart from
him before the completion of that term.
II$i$''E Garg!a said, )This being #ho is in the Auarters, I meditate upon
as Brahman-. ;,atasatru said, clease don-t talk about him. I meditate
upon him as second and as non$separating-. "e #ho meditates upon
him as such gets companions, and his follo#ers never depart from him.
II$i$'*E Garg!a said, )This being #ho identifies himself #ith the shado#,
I meditate upon as Brahman-. ;,atasatru said, clease don-t talk about
him. I meditate upon him as death-. "e #ho meditates upon him as
such attains his full term of life in this #orld, and death does not
overtake him before the completion of that term.
II$i$'.E Garg!a said, )This being #ho is in the self, I meditate upon as
upon him as self$possessed.- "e #ho meditates upon him as such
becomes self$possessed, and his progen! too becomes self$possessed.
Garg!a remained silent.
II$i$'0E ;,atasatru said, )is this all B- )This is all-. )B! kno#ing this much
one cannot kno# (Brahman)-. Garg!a said, )I approach !ou as a
student-.
II$i$'3E ;,atasatru said, )It is contrar! to usage that a Brahmana should
approach a +shatri!a thinking, che #ill teach me about Brahmanc.
"o#ever I #ill instruct !ou-. Taking Garg!a b! the hand he rose. The!
came to a sleeping man. (;,atasatru) addressed him b! these names,
Great, 4hite$robed, radiant, (oma-. The man did not get up. (The +ing)
pushed him #ith the hand till he a#oke. Then he got up.
II$i$'5E ;,atasatru said, )4hen this being full of consciousness
(identified #ith the mind) #as thus asleep, #here #as it, and #hence
did it thus come B- Garg!a did not kno# that.
II$i$'7E ;,atasatru said, )4hen this being full of consciousness is thus
asleep, it absorbs at the time the functions of the organs through its
o#n consciousness, and lies in the ;kasa ((upreme (elf) that is in the
heart. 4hen this being absorbs them, it is called (vapiti. Then the nose
is absorbed, the organ of speech is absorbed, the e!e is absorbed, the
ear is absorbed, and the mind is absorbed-.
II$i$'9E 4hen it thus remains in the dream state, these are its
achievementsE It then becomes an emperor, as it #ere, or a noble
Brahmana, as it #ere, or attains states high or lo#, as it #ere. ;s an
emperor, taking his citiDens, moves about as he pleases in his o#n
territor!, so does it, thus taking the organs, move about as it pleases in
its o#n bod!.
II$i$':E ;gain #hen it becomes fast asleep H #hen it does not kno#
an!thing H it comes back along the sevent!$t#o thousand nerves called
"ita, #hich e2tend from the heart to the pericardium (the #hole bod!),
and remains in the bod!. ;s a bab!, or an emperor, or a noble
Brahmana lives, having attained the acme of bliss, so does it remain.
II$i$*<E ;s a spider moves along the thread (it produces), and as from a
fire tin! sparks fl! in all directions, so from this (elf emanate all organs,
all #orlds, all gods and all beings. Its secret name (Cpanishad) is )the
Truth of Truth-. The vital force is truth, and It is the Truth of that.
II$ii$'E "e #ho kno#s the calf #ith its abode, its special resort, its post
and its tether kills his seven envions kinsmenE the vital force in the
bod! is indeed the calf8 this bod! is its abode, the head its special
resort, strength its post, and food its tether.
II$ii$*E These seven gods that prevent deca! #orship itE Through these
pink lines in the e!e /udra attends on it8 through the #ater that is in
the e!e, ar,an!a8 through the pupil, the sun8 through the dark portion,
fire8 through the #hite portion, Indra8 through the lo#er e!e$lid the
earth attends on it8 and through the upper e!e$lid, heaven. "e #ho
kno#s it as such never has an! decrease of food.
II$ii$.E /egarding this there is the follo#ing pith! verseE )there is a bo#l
that has its opening belo# and bulges at the top8 various kinds of
kno#ledge have been put in it8 seven sages sit b! its side, and the
organ of speech, #hich has communication #ith the @edas, is the
eighth-. The )bo#l that has its opening belo# and bulges at the top- is
the head of ours, for it is the bo#l that has its opening belo# and
bulges at the top. )various kinds of kno#ledge have been put in it-,
refers to the organs8 these indeed represent various kinds of
kno#ledge. )(even sages sit b! its side-, refers to the organs8 the!
indeed are the sages. )The organ of speech, #hich has communication
#ith the @edas, is the eighth-, because the organ of speech is the
eighth and communicates #ith the @edas.
II$ii$0E These t#o (ears) are Gotama and Bharadva,aE this one is
Gotama, and this one is Bharadva,aE These t#o (e!es) are @isvamitra
and =amadagniE this one is @isvamitra, and this one =amadagni. These
t#o (nostrils) are @asistha, and +ash!apaE this one is @asistha, and this
one +ash!apaE the tongue is ;tri, for through the tongue food is eaten.
);tri- is but this name );tti-. "e #ho kno#s it as such becomes the
eater of all, and ever!thing becomes his food.
II$iii$'E Brahman has but t#o forms H gross and subtle, mortal and
immortal, limited and unlimited, defined and undefined.
II$iii$*E The gross (form) is that #hich is other than air and the ether. It
is mortal, it is limited, and it is defined. The essence of that #hich is
gross, mortal, limited and defined is the sun that shines, for it is the
essence of the defined.
II$iii$.E &o# the subtle H it is air and the ether. It is immortal, it is
unlimited, and it is undefined. The essence of that #hich is subtle,
immortal, unlimited and undefined is the being that is in the sun, for
that is the essence of the undefined. This is #ith reference to the gods.
II$iii$0E &o# #ith reference to the bod!E the gross form is but this H #hat
is other than (the corporeal) air and the ether that is in the bod!. It is
mortal, it is limited and it is defined. The essence of that #hich is
gross, mortal, limited and defined is the e!e, for it is the essence of the
defined.
II$iii$3E &o# the subtle H it is (the corporeal) air and the ether that is in
the bod!. It is immortal, it is unlimited, and it is undefined. The essence
of that #hich is subtle, immortal, unlimited and undefined is this being
that is in the right e!e, for this is the essence of the undefined.
II$iii$5E The form of that )being- is as follo#sE like a cloth d!ed #ith
turmeric, or like gre! sheep-s #ool, or like the (scarlet) insect called
Indragopa, or like a tongue of fire, or like a #hite lotus, or like a flash of
lightning. "e #ho kno#s it as such attains splendour like a flash of
lightning. &o# therefore the description (of Brahman)E )&ot this, not
this-. Because there is no other and more appropriate description than
this )&ot this-. &o# Its nameE )The Truth of truth-. The vital force is
truth, and It is the Truth of that.
II$iv$'E )>aitre!i, m! dear-, said 1a,navalk!a, )I am going to renounce
this life. ;llo# me to finish bet#een !ou and +at!a!ani-.
II$iv$*E Thereupon >aitre!i said, )(ir, if indeed this #hole earth full of
#ealth be mine, shall I be immortal through that B- )&o-, replied
1a,navalk!a, )!our life #ill be ,ust like that of people #ho have plent! of
things, but there is no hope of immortalit! through #ealth.-
II$iv$.E Then >aitre!i said, )4hat shall I do #ith that #hich #ill not
make me immortalB Tell me, sir, of that alone #hich !ou kno# (to be
the onl! means of immortalit!).-
II$iv$0E 1a,navalk!a said, )>! dear, !ou have been m! beloved (even
before), and !ou sa! #hat is after m! heart. 6ome, take !our seat, I
#ill e2plain it to !ou. ;s I e2plain it, meditate (on its meaning).
II$iv$3E "e saidE )It is not for the sake of the husband, m! dear, that he
is loved, but for one-s o#n sake that he is loved. It is not for the sake of
the #ife, m! dear, that she is loved, but for one-s o#n sake that she is
loved. It is not for the sake of the sons, m! dear, that the! are loved,
but for one-s o#n sake that the! are loved. It is not for the sake of
#ealth, m! dear, that it is loved, but for one-s o#n sake that it is loved.
It is not for the sake of the Brahmana, m! dear, that he is loved, but for
one-s o#n sake that he is loved. It is not for the sake of the +shatri!a,
m! dear, that he is loved, but for one-s o#n sake that he is loved. It is
not for the sake of #orlds, m! dear, that the! are loved, but for one-s
o#n sake that the! are loved. It is not for the sake of the gods, m!
dear, that the! are loved, but for one-s o#n sake that the! are loved. It
is not for the sake of beings, m! dear, that the! are loved, but for one-s
o#n sake that the! are loved. It is not for the sake of all, m! dear, that
all is loved, but for one-s o#n sake that it is loved. The (elf, m! dear
>aitre!i, should be realised H should be heard of, reflected on and
meditated upon. B! the realisation of the (elf, m! dear, through
hearing, reflection and meditation, all this is kno#n.
II$iv$5E The Brahmana ousts (slights) one #ho kno#s him as different
from the (elf. The +shatri!a ousts one #ho kno#s him as different from
the (elf. 4orlds oust one #ho kno#s them as different from the (elf.
The gods oust one #ho kno#s them as different from the (elf. Beings
oust one #ho kno#s them as different from the (elf. ;ll ousts one #ho
kno#s it as different from the (elf. This Brahmana, this +shatri!a, these
#orlds, these gods, these beings, and this all are this (elf.
II$iv$7E ;s, #hen a drum is beaten, one cannot distinguish its various
particular notes, but the! are included in the general note of the drum
or in the general sound produced b! different kinds of strokes.
II$iv$9E ;s, #hen a conch is blo#n, one cannot distinguish its various
particular notes, but the! are included in the general note of the conch
or in the general sound produced b! different kinds of pla!ing.
II$iv$:E ;s, #hen a @ina is pla!ed, one cannot distinguish its various
particular notes, but the! are included in the general note of the @ina
II$iv$'<E ;s from a fire kindled #ith #et faggot diverse kinds of smoke
issue, even so, m! dear, the /ig$@eda, 1a,ur$@eda, (ama$@eda,
;tharvangirasa, histor!, m!tholog!, arts, Cpanishads, pith! verses,
aphorisms, elucidations and e2planations are (like) the breath of this
infinite /ealit!. The! are like the breath of this ((upreme (elf).
II$iv$''E ;s the ocean is the one goal of all sorts of #ater, as the skin is
the one goal of all kinds of touch, as the nostrils are the one goal of all
odours, as the tongue is the one goal of all savours, as the e!e is the
one goal of all colours , as the ear is the one goal of all sounds, as the
>anas is the one goal of all deliberations, as the intellect is the one
goal of all kinds of kno#ledge, as the hands are the one goal of all sort
of #ork, as the organ of generation is the one goal of all kinds of
en,o!ment, as the anus is the one goal of all e2cretions, as the feet are
the one goal of all kinds of #alking, as the organ of speech is the one
goal of all @edas.
II$iv$'*E ;s a lump of salt dropped into #ater dissolves #ith (its
component) #ater, and no one is able to pick it up, but from
#heresoever one takes it, it tastes salt, even so, m! dear, this great,
endless, infinite /ealit! is but ure Intelligence. (The (elf) comes out
(as a separate entit!) from these elements, and (this separateness) is
destro!ed #ith them. ;fter attaining (this oneness) it has no more
consciousness. This is #hat I sa!, m! dear. (o said 1a,navalk!a.
II$iv$'.E >aitre!i said, )=ust here !ou have thro#n me into confusion, sir
H b! sa!ing that after attaining (oneness) the self has no more
consciousness-. 1a,navalk!a said, )6ertainl!, I am not sa!ing an!thing
confusing, m! dear8 this is Auite sufficient for kno#ledge, O >aitre!i-.
II$iv$'0E Because #hen there is dualit!, as it #ere, then one smells
something, one sees something, one hears something, one speaks
something, one thinks something, one kno#s something. (But) #hen to
the kno#er of Brahman ever!thing has become the self, then #hat
should one smell and through #hat, #hat should one see and through
#hat, #hat should one hear and through #hat, #hat should one speak
and through #hat, #hat should one think and through #hat, #hat
should one kno# and through #hat B Through #hat should one kno#
That o#ing to #hich all this is kno#n H through #hat, O >aitre!i, should
one kno# the +no#er B
II$v$'E This earth is (like) hone! to all beings, and all beings are (like)
hone! to this earth. (The same #ith) the shining immortal being #ho is
in this earth, and the shining, immortal, corporeal being in the bod!.
(These four) are but this (elf. This ((elf$kno#ledge) is (the means of)
immortalit!8 this (underl!ing unit!) is Brahman8 this (kno#ledge of
Brahman) is (the means of becoming) all.
II$v$*E This #ater is (like) hone! to all beings, and all beings are (like)
hone! to this #ater. (The same #ith) the shining immortal being #ho is
in this #ater, and the shining, immortal being identified #ith the seed
in the bod!. (These four) are but this (elf. This ((elf$kno#ledge) is (the
means of) immortalit!8 this (underl!ing unit!) is Brahman8 this
(kno#ledge of Brahman) is (the means of becoming) all.
II$v$.E This fire is (like) hone! to all beings, and all beings are (like)
hone! to this fire. (The same #ith) the shining immortal being #ho is in
this fire, and the shining, immortal being identified #ith the organ of
speech in the bod!. (These four) are but this (elf. This ((elf$kno#ledge)
is (the means of) immortalit!8 this (underl!ing unit!) is Brahman8 this
II$v$0E This air is (like) hone! to all beings, and all beings are (like)
hone! to this air. (The same #ith) the shining immortal being #ho is in
this air, and the shining, immortal being #ho is the vital force in the
bod!. (These four) are but this (elf. This ((elf$kno#ledge) is (the means
of) immortalit!8 this (underl!ing unit!) is Brahman8 this (kno#ledge of
II$v$3E This sun is (like) hone! to all beings, and all beings are (like)
hone! to this sun. (The same #ith) the shining immortal being #ho is
in this sun, and the shining, immortal being identified #ith the e!e in
the bod!. (These four) are but this (elf. This ((elf$kno#ledge) is (the
II$v$5E These Auarters is (like) hone! to all beings, and all beings are
(like) hone! to these Auarters. (The same #ith) the shining immortal
being #ho is these Auarters, and the shining, immortal being identified
#ith the ear and #ith the time of hearing in the bod!. (These four) are
but this (elf. This ((elf$kno#ledge) is (the means of) immortalit!8 this
(underl!ing unit!) is Brahman8 this (kno#ledge of Brahman) is (the
means of becoming) all.
II$v$7E This moon is (like) hone! to all beings, and all beings are (like)
hone! to this moon. (The same #ith) the shining immortal being #ho is
in this moon, and the shining, immortal being identified #ith the mind
in the bod!. (These four) are but this (elf. This ((elf$kno#ledge) is (the
II$v$9E This lightning is (like) hone! to all beings, and all beings are
(like) hone! to this lightning. (The same #ith) the shining immortal
being #ho is in this lightning, and the shining, immortal being
identified #ith light in the bod!. (These four) are but this (elf. This
((elf$kno#ledge) is (the means of) immortalit!8 this (underl!ing unit!)
is Brahman8 this (kno#ledge of Brahman) is (the means of becoming)
all.
II$v$:E This cloud is (like) hone! to all beings, and all beings are (like)
hone! to this cloud. (The same #ith) the shining immortal being #ho is
in this cloud, and the shining, immortal being identified #ith sound and
voice in the bod!. (These four) are but this (elf. This ((elf$kno#ledge) is
(the means of) immortalit!8 this (underl!ing unit!) is Brahman8 this
II$v$'<E This ether is (like) hone! to all beings, and all beings are (like)
hone! to this ether. (The same #ith) the shining immortal being #ho is
in this ether, and the shining, immortal being identified #ith the ether
in the heart, in the bod!. (These four) are but this (elf. This ((elf$
kno#ledge) is (the means of) immortalit!8 this (underl!ing unit!) is
Brahman8 this (kno#ledge of Brahman) is (the means of becoming) all.
II$v$''E This righteousness (%harma) is (like) hone! to all beings, and
all beings are (like) hone! to this righteousness. (The same #ith) the
shining immortal being #ho is in this righteousness, and the shining,
immortal being identified #ith righteousness in the bod!. (These four)
are but this (elf. This ((elf$kno#ledge) is (the means of) immortalit!8
this (underl!ing unit!) is Brahman8 this (kno#ledge of Brahman) is (the
II$v$'*E This truth is (like) hone! to all beings, and all beings are (like)
hone! to this truth. (The same #ith) the shining immortal being #ho is
in this truth, and the shining, immortal being identified #ith truth in the
bod!. (These four) are but this (elf. This ((elf$kno#ledge) is (the means
of) immortalit!8 this (underl!ing unit!) is Brahman8 this (kno#ledge of
II$v$'.E This human species is (like) hone! to all beings, and all beings
are (like) hone! to this human species. (The same #ith) the shining
immortal being #ho is in this human species, and the shining, immortal
being identified #ith the human species in the bod!. (These four) are
but this (elf. This ((elf$kno#ledge) is (the means of) immortalit!8 this
(underl!ing unit!) is Brahman8 this (kno#ledge of Brahman) is (the
II$v$'0E This (cosmic) bod! is (like) hone! to all beings, and all beings
are (like) hone! to this (cosmic) bod!. (The same #ith) the shining
immortal being #ho is in this (cosmic) bod!, and the shining, immortal
being #ho is this (individual) self. (These four) are but this (elf. This
((elf$kno#ledge) is (the means of) immortalit!8 this (underl!ing unit!)
is Brahman8 this (kno#ledge of Brahman) is (the means of becoming)
all.
II$v$'3E This (elf, alread! mentioned, is the ruler of all beings, and the
king of all beings. =ust as all the spokes are fi2ed in the nave and the
felloe of a chariot$#heel, so are all beings, all gods, all #orlds, all
organs and all these (individual) selves fi2ed in this (elf.
II$v$'5E This is that meditation on things mutuall! helpful #hich
%adh!ac, versed in the ;tharva$@eda, taught the ;svins. erceiving
this the /ishi (>antra) said, )O ;svins in human form, that terrible deed
called %amsa #hich !ou committed out of greed, I #ill disclose as a
cloud does rain H (ho# !ou learnt) the meditation on things mutuall!
helpful that %adh!ac, versed in the ;tharva$@eda, taught !ou through a
horse-s head.
this the /ishi said, )O ;svins, !ou set a horse-s head on (the shoulders
of) %adh!ac, versed in the ;tharva$@eda. O terrible ones, to keep his
#ord, he taught !ou the (ritualistic) meditation on things mutuall!
helpful connected #ith the sun, as also the secret (spiritual) meditation
on them.-
this the /ishi said, )"e made bodies #ith t#o feet and bodies #ith four
feet. That supreme Being first entered the bodies as a bird (the subtle
bod!).- On account of his d#elling in all bodies, "e is called the
urusha. There is nothing that is not covered b! "im, nothing that is
not pervaded b! "im.
II$v$':E This is that meditation on things mutuall! helpful #hich
this the /ishi said, )("e) transformed "imself in accordance #ith each
form8 that form of "is #as for the sake of making "im kno#n. The Lord
on account of >a!a (notions superimposed b! ignorance) is perceived
as manifold, for to "im are !oked ten organs, na!, hundreds of them.
"e is the organs8 "e is ten and thousands H man! and infinite. That
Brahman is #ithout prior or posterior, #ithout interior or e2terior. This
self, the perceiver of ever!thing, is Brahman. This is the teaching.
II$vi$'E &o# the line of teachersE autimas!a (received it) from
Gaupavana. Gaupavana from another autimas!a. This autimas!a
from another Gaupavana. This Gaupavana from +ausika. +ausika from
+aundin!a. +aundin!a from (andil!a. (andil!a from +ausika and
Gautama. Gautama H
II$vi$*E Lrom ;gnives!a. ;gnives!a from (andil!a and ;nabhimlata.
;nabhimlata from another of that name. "e from a third ;nabhimlata.
This ;nabhimlata from Gautama. Gautama from (aitava and
racina!og!a. The! from arasar!a. arasar!a from Bharadva,a. "e
from Bharadva,a and Gautama. Gautama from another Bharadva,a. "e
from another arasar!a. arasar!a from Bai,avapa!ana. "e from
+ausika!ani. +ausika!ani H
II$vi$.E Lrom Ghrtakausika. Ghrtakausika from arasar!a!ana. "e from
arasar!a. arasar!a from =atukarn!a. =atukarn!a from ;sura!ana and
1aska. ;sura!ana from Traivani. Traivani from ;upa,andhani. "e from
;suri. ;suri from Bharadva,a. Bharadva,a from ;tre!a. ;tre!a from
>anti. >anti from Gautama. Gautama from another Gautama. "e from
@ats!a. @ats!a from (andil!a. (andil!a from +aisor!a +ap!a. "e from
+umaraharita. +umaraharita from Galava. Galava from @idarbhi$
kaundin!a. "e from @atsanapat Babhrava. "e from athin (aubhara.
"e from ;!as!a ;ngirasa. "e from ;bhuti Tvastra. "e from @isvarupa
Tvastra. "e from the ;svins. The! from %adh!ac ;tharvana. "e from
;tharvan %aiva. "e from >rt!u radhvamsana. "e from
radhvamsana. radhvamsana from Fkarsi. Fkarsi from @iprachitti.
@iprachitti from @!asri. @!asti from (anaru. (anaru from (anatana.
(anatana from (anaga. (anaga from aramesthin (@ira,). "e from
Brahman ("iran!abarbha). Brahman is self born. (alutation to
Brahman.
III$i$'E Om. =anaka, Fmperor of @ideha, performed a sacrifice in #hich
gifts #ere freel! distributed. @edic scholars from +uru and anchala
#ere assembled there. Fmperor =anaka of @ideha had a desire to kno#,
)4hich is the most erudite of these @edic scholars B- "e had a
thousand co#s confined in a pen, and on the horns of each co# #ere
fi2ed ten adas (of gold).
III$i$*E "e said to them, )/evered Brahmanas, let him #ho is the best
@edic scholar among !ou drive these co#s (home).- &one of the
Brahmanas dared. Then 1a,navalk!a said to a pupil of his, )%ear
(amasravas, please drive these co#s (home).- "e drove them. The
Brahmanas #ere enraged. )"o# does he dare to call himself the best
@edic scholar among us B- there #as a "otr of Fmperor =anaka of
@ideha named ;svala. "e no# asked 1a,navalk!a, )1a,navalk!a, are !ou
indeed the best @edic scholar among us B- 1a,navalk!a replied, )I bo#
to the best @edic scholar, I ,ust #ant the co#s-. Thereupon the "otr
;svala determined to interrogate him.
III$i$.E )1a,navalk!a-, said he, )since all this is overtaken b! death, and
s#a!ed b! it, b! #hat means does the sacrificer go be!ond the
clutches of death B- )Through the organ of speech H through fire, #hich
is the (real) priest called "otr. The sacrificer-s organ of speech is the
"otr. This organ of speech is fire8 this fire is the "otr8 this (fire) is
liberation8 this (liberation) is emancipation-.
III$i$0E )1a,navalk!a-, said he, )since all this is overtaken b! da! and
night, and s#a!ed b! them, b! #hat means does the sacrificer go
be!ond the clutches of da! and night B- )Through the e!e H through the
sun, #hich is the (real) priest called ;dhvar!u. The e!e of the sacrificer
is the ;dhvar!u. This e!e is the sun8 this sun is the ;dhvar!u8 this (sun)
is liberation8 this (liberation) is emancipation-.
III$i$3E )1a,navalk!a-, said he, )since all this is overtaken b! the bright
and dark fortnights, and s#a!ed b! them, b! #hat means does the
sacrificer go be!ond the bright and dark fortnights b- )Through the vital
force H through air, #hich is the (real) priest called Cdgatir. The vital
force of the sacrificer is the Cdgatir. This vital force is air, and it is the
Cdgatir8 this (air) is liberation8 this (liberation) is emancipation.-
III$i$5E )1a,navalk!a-, said he, )since the sk! is, as it #ere, #ithout a
support, through #hat support does the sacrificer go to heaven B-
)Through the mind H through the moon, #hich is the (real) priest called
Brahman. The mind of the sacrificer is the Brahman. This mind is the
moon8 the moon is the Brahman8 this (moon) is liberation8 this
(liberation) is emancipation-. (o far about the #a!s of emancipation8
no# about the meditations based on resemblance.
III$i$7E )1a,navalk!a-, said he, )#ith ho# man! kinds of /ik #ill the "otr
do his part in this sacrifice to$da! B- )4ith three kinds-. )4hich are
those three B- )The preliminar!, the sacrificial, and the eulogistic h!mns
as the third-. )4hat does he #in through them B- );ll this that is living-.
III$i$9E )1a,navalk!a-, said he, )ho# man! kinds of oblations #ill the
;dhvar!u offer in this sacrifice to$da! B- )Three-. )4hich are those three
B- )Those that blaDe up on being offered, those that make a great noise,
#hen offered, and those that sink on being offered-. )4hat does he #in
through themB- )Through those that blaDe up on being offered he #ins
the #orld of the gods, for this #orld shines, as it #ere. Through those
that make a great noise, #hen offered, he #ins the #orld of the manes,
for this #orld is full of uproar. ;nd through those that sink on being
offered, he #ins the human #orld, for this #orld is lo#er.-
III$i$:E )1a,navalk!a-, said he, )through ho# man! gods does this
Brahman from the right protect the sacrifice to$da! B- )Through one-.
)4hich is that one B- )The mind. The mind is indeed infinite, and infinite
are the @isvadevas. Through this meditation he #ins an infinite #orld-.
III$i$'<E )1a,navalk!a-, said he, )ho# man! classes of h!mns the Cdgatir
chant in this sacrifice to$da! B- )Three classes-. )4hich are those
three B- )The preliminar!, the sacrificial, and the eulogistic h!mns as
the third-. )4hich are those that have reference to the bod! B- )The
rana is the preliminar! h!mn, the ;pana is the sacrificial h!mn, and
the @!ana is the eulogistic h!mn-. )4hat does he #in through them B-
)Through the preliminar! h!mns he #ins the earth, through the
sacrificial h!mns he #ins the sk!, and through the eulogistic h!mns he
#ins heaven-. Thereupon the "otr ;svala kept silent.
III$ii$'E Then ;rtabhaga, of the line of =aratkaru, asked him.
)1a,navalk!a-, said he, )ho# man! are the Grahas, and ho# man! are
the ;tigrahas B- )There are eight Grahas and eight ;tigrahas-. )4hich
are those eight Grahas and eight ;tigrahas B-
III$ii$*E The rana (nose) indeed is the Graha8 it is controlled b! the
;tigraha, the ;pana (odour), for one smells odours through the ;pana
(the air breathed in).
III$ii$.E The organ of speech indeed is the graha8 it is controlled b! the
;tigraha, name, for one utters names through the organ of speech.
III$ii$0E The tongue indeed is the Graha8 it is controlled b! the ;tigraha,
taste, for one kno#s tastes through the tongue.
III$ii$3E The e!e indeed is the Graha8 it is controlled b! the ;tigraha,
colour, for one sees colours through the e!e.
III$ii$5E The ear indeed is the Graha8 it is controlled b! the ;tigraha,
sound, for one hears sounds through the ear.
III$ii$7E The mind indeed is the Graha8 it is controlled b! the ;tigraha,
desire, for one #ishes desires through the mind.
III$ii$9E The hands indeed is the Graha8 it is controlled b! the ;tigraha,
#ork, for one does #ork through the hands.
III$ii$:E The skin indeed is the Graha8 it is controlled b! the ;tigraha,
touch, for one feels touch through the skin. These are the eight Grahas
and eight ;tigrahas.
III$ii$'<E )1a,navalk!a-, said he, )since all this is the food of death, #ho is
that god #hose food is death B- )Lire is death8 it is the food of #ater.
(One #ho kno#s thus) conAuers further death-.
III$ii$''E )1a,navalk!a-, said he, )#hen the (liberated) man dies, do his
organs go up from him, or do the! not B- )&o-, replied 1a,navalk!a,
)(The!) merge in him onl!. The bod! s#ells, is inflated, and in that state
lies dead.-
III$ii$'*E )1a,navalk!a-, said he, )#hen this man dies, #hat is it that does
not leave him B- )&ame. The name indeed is infinite, and infinite are
the @isvadevas. "e (#ho kno#s thus) #ins thereb! a reall! infinite
#orld-.
III$ii$'.E )1a,navalk!a-, said he, )#hen the vocal organ of a man #ho
dies is merged in fire, the nose in air, the e!e in the sun, the mind in
the moon, the ear in the Auarters, the bod! in the earth, the ether of
the heart in the e2ternal ether, the hair on the bod! in herbs, that on
the head in trees, and the blood and the seed are deposited in #ater,
#here is then the man B- )Give me !our hand, dear ;rtabhaga, #e #ill
decide this bet#een ourselves, #e cannot do it in a cro#ded place.-
The! #ent out and talked it over. 4hat the! mentioned there #as onl!
#ork, and #hat the! praised there #as also #ork alone. (Therefore)
one indeed becomes good through good #ork and evil through evil
#ork. Thereupon ;rtabhaga, of the line of =aratkaru, kept silent.
III$iii$'E Then Bhu,!u, the grandson of Lah!a, asked him. )1a,navalk!a-,
said he, )#e travelled in >adra as students, and #e came to the house
of atanchala of the line of +api. "is daughter #as possessed b! a
Gandharva. 4e asked him, c4ho are !ou Bc "e said, cI am (udhanvan,
of the line of ;ngirasc. 4hen #e asked him about the limits of the
#orld, #e said to him, c4here #ere the descendants of ariksit Bc ;nd I
ask !ou, 1a,navalk!a, #here #ere the descendants of ariksit B (Tell
me) #here #ere the descendants of ariksit B-
III$iii$*E 1a,navalk!a said, )The Gandharva evidentl! told !ou that the!
#ent #here the performers of the horse sacrifice go-. );nd #here do
the performers of the horse sacrifice go B- )Thirt!$t#o times the space
covered b! the sun-s chariot in a da! makes this #orld8 around it,
covering t#ice the area, is the earth8 around the earth, covering t#ice
the area, is the ocean. &o#, as is the edge of a raDor, or the #ing of a
fl!, so is there ,ust that much opening at the ,unction (of the t#o halves
of the cosmic shell). (Through that the! go out.) Lire, in the form of a
falcon, delivered them to the air8 the air, putting them in itself, took
them #here the (previous) performers of the horse sacrifice #ere-.
Thus did the Gandharva praise the air. Therefore the air is the diversit!
of individuals, and the air is the aggregate. "e #ho kno#s it as such
conAuers further death. Thereupon Bhu,!u, the grandson of Lah!a,
kept silent.
III$iv$'E Then Csata, the son of 6hakra, asked him. )1a,navalk!a-, said
he, )e2plain to me the Brahman that is immediate and direct H the self
that is #ithin all.- )This is !our self that is #ithin all-. )4hich is #ithin
all, 1a,navalk!a B- )That #hich breathes through the rana is !our self
that is #ithin all. That #hich moves do#n#ards through the ;pana is
!our self that is #ithin all. That #hich pervades through the @!ana is
!our self that is #ithin all. That #hich goes out through the Cdana is
!our self that is #ithin all. This is !our self that is #ithin all.-
III$iv$*E Csata, the son of 6hakra, said, )1ou have indicated it as one
ma! sa! that a co# is such and such, or a horse is such and such.
F2plain to me the Brahman that is immediate and direct H the self that
is #ithin all-. )This is !our self that is #ithin all-. )4hich is #ithin all,
1a,navalk!a B- )1ou cannot see that #hich is the #itness of vision8 !ou
cannot hear that #hich is the hearer of hearing8 !ou cannot think that
#hich is the thinker of thought8 !ou cannot kno# that #hich is the
kno#er of kno#ledge. This is !our self that is #ithin all8 ever!thing else
but this is perishable.- Thereupon Csata, the son of 6hakra, kept silent.
iii$v$'E Then +ahola, the son of +usitaka, asked him, )1a,navalk!a-, said
he, )e2plain to me the Brahman that is immediate and direct H the self
that is #ithin all-. )This is !our self that is #ithin all-. )4hich is #ithin
all, 1a,navalk!a B- )That #hich transcends hunger and thirst, grief,
delusion, deca! and death. +no#ing this ver! (elf the Brahmanas
renounce the desire for sons, for #ealth and for the #orlds, and lead a
mendicant-s life. That #hich is the desire for sons is the desire for
#ealth, and that #hich is the desire for #ealth is the desire for #orlds,
for both these are but desires. Therefore the kno#er of Brahman,
having kno#n all about scholarship, should tr! to live upon that
strength #hich comes of kno#ledge8 having kno#n all about this
strength and scholarship, he becomes meditative8 having kno#n all
about both meditativeness and its opposite, he becomes a kno#er of
Brahman. "o# does that kno#er of b behave B "o#soever he ma!
behave, he is ,ust such. F2cept this, ever!thing is perishable.-
Thereupon +ahola, the son of +usitaka, kept silent.
iii$vi$'E Then Gargi, the daughter of @acaknu, asked him, )1a,navalk!a-,
she said, )if all this is pervaded b! #ater, b! #hat is #ater pervaded B-
)B! air, O Gargi-. )B! #hat is air pervadedB- )B! the sk!, O Gargi-. )B!
#hat is the sk! pervaded B- )B! the #orld of the Gandharvas, O Gargi-.
)B! #hat is the #orld of the Gandharvas pervaded B- )B! the sun, O
Gargi.- )B! #hat is the sun pervaded B- )B! the moon, O Gargi.- )B!
#hat is the moon pervaded B- )B! the stars, O Gargi-. )B! #hat are the
stars pervaded B- )B! the #orld of the gods, O Gargi-. )B! #hat is the
#orld of the gods pervaded B- )B! the #orld of Indra, O Gargi-. B! #hat
is the #orld of Indra pervadedB- )B! the #orld of @ira,, O Gargi-. )B!
#hat is the #orld of @ira, pervadedB- ) B! the #orld of "iran!agarbha,
O Gargi-. )B! #hat is the #orld of "iran!agarbha pervaded B- "e said,
)%o not, O Gargi, push !our inAuir! too far, lest !our head should fall
off. 1ou are Auestioning about a deit! that should not be reasoned
about. %o not, O Gargi, push !our inAuir! too far.- Thereupon Gargi, the
daughter of @acaknu, kept silent.
III$vii$'E Then Cddalaka, the son of ;runa, asked him. )1a,navalk!a-,
said, )in >adra #e lived in the house of atanchala +ap!a (descendant
of +api), stud!ing the scriptures on sacrifices. "is #ife #as possessed
b! a Gandharva. 4e asked him #ho he #as. "e said, c+abandha, the
son of ;tharvanc. "e said to atanchala +ap!a and those #ho studied
the scriptures on sacrifices, c"ap!a, do !ou kno# that (utra b! #hich
this life, the ne2t life and all beings are held together Bc atanchala
+ap!a said, cI do not kno# it, sirc. The Gandharva said to him and the
students, c+ap!a, do !ou kno# that Internal /uler #ho controls this and
the ne2t life and all beings from #ithin Bc atanchala +ap!a said, cI do
not kno# "im, sirc. The Gandharva said to him and the students, c"e
#ho kno#s that (utra and that Internal /uler as above indeed kno#s
Brahman, kno#s the #orlds, kno#s the gods, kno#s the @edas, kno#s
beings, kno#s the self, and kno#s ever!thingc. "e e2plained it all to
them. I kno# it. If !ou, 1a,navalk!a, do not kno# that (utra and that
Internal /uler, and still take a#a! the co#s that belong onl! to the
kno#ers of Brahman, !our head shall fall off-. )I kno#, O Gautama, that
(utra and that Internal /uler-. );n! one can sa!, cI kno#, I kno#c. Tell
us #hat !ou kno#.-
III$vii$*E "e said, )@a!u, O Gautama, is that (utra. Through this (utra or
@a!u this and the ne2t life and all beings are held together. Therefore,
O Gautama, #hen a man dies, the! sa! that his limbs have been
loosened, for the! are held together, O Gautama, b! the (utra or
@a!u.- )guite so, 1a,navalk!a. &o# describe the Internal /uler.-
III$vii$.E "e #ho inhabits the earth, but is #ithin it, #hom the earth
does not kno#, #hose bod! is the earth, and #ho controls the earth
from #ithin, is the Internal /uler, !our o#n immortal self.
III$vii$0E "e #ho inhabits #ater, but is #ithin it, #hom #ater does not
kno#, #hose bod! is #ater, and #ho controls #ater from #ithin, is the
Internal /uler, !our o#n immortal self.
III$vii$3E "e #ho inhabits fire, but is #ithin it, #hom fire does not kno#,
#hose bod! is fire, and #ho controls fire from #ithin, is the Internal
/uler, !our o#n immortal self.
III$vii$5E "e #ho inhabits the sk!, but is #ithin it, #hom the sk! does
not kno#, #hose bod! is the sk!, and #ho controls the sk! from #ithin,
is the Internal /uler, !our o#n immortal self.
III$vii$7E "e #ho inhabits air, but is #ithin it, #hom air does not kno#,
#hose bod! is air, and #ho controls air from #ithin, is the Internal
/uler, !our o#n immortal self.
III$vii$9E "e #ho inhabits heaven, but is #ithin it, #hom heaven does
not kno#, #hose bod! is heaven, and #ho controls heaven from #ithin,
III$vii$:E "e #ho inhabits the sun, but is #ithin it, #hom the sun does
not kno#, #hose bod! is the sun, and #ho controls the sun from #ithin,
III$vii$'<E "e #ho inhabits the Auarters, but is #ithin it, #hom the
Auarters does not kno#, #hose bod! is the Auarters, and #ho controls
the Auarters from #ithin, is the Internal /uler, !our o#n immortal self.
III$vii$''E "e #ho inhabits the moon and stars, but is #ithin it, #hom
the moon and stars does not kno#, #hose bod! is the moon and stars,
and #ho controls the moon and stars from #ithin, is the Internal /uler,
!our o#n immortal self.
III$vii$'*E "e #ho inhabits the ether, but is #ithin it, #hom the ether
does not kno#, #hose bod! is the ether, and #ho controls the ether
III$vii$'.E "e #ho inhabits darkness, but is #ithin it, #hom darkness
does not kno#, #hose bod! is darkness, and #ho controls darkness
III$vii$'0E "e #ho inhabits light, but is #ithin it, #hom light does not
kno#, #hose bod! is light, and #ho controls light from #ithin, is the
Internal /uler, !our o#n immortal self. This much #ith reference to the
gods. &o# #ith reference to the beings.
III$vii$'3E "e #ho inhabits all beings, but is #ithin it, #hom no being
kno#s, #hose bod! is all beings, and #ho controls all beings from
#ithin, is the Internal /uler, !our o#n immortal self. This much #ith
reference to the beings. &o# #ith reference to the bod!.
III$vii$'5E "e #ho inhabits the nose, but is #ithin it, #hom the nose
does not kno#, #hose bod! is the nose, and #ho controls the nose
III$vii$'7E "e #ho inhabits the organ of speech, but is #ithin it, #hom
the organ of speech does not kno#, #hose bod! is the organ of
speech, and #ho controls the organ of speech from #ithin, is the
Internal /uler, !our o#n immortal self.
III$vii$'9E "e #ho inhabits the e!e, but is #ithin it, #hom the e!e does
not kno#, #hose bod! is the e!e, and #ho controls the e!e from
#ithin, is the Internal /uler, !our o#n immortal self.
III$vii$':E "e #ho inhabits the ear, but is #ithin it, #hom the ear does
not kno#, #hose bod! is the ear, and #ho controls the ear from #ithin,
III$vii$*<E "e #ho inhabits the mind (>anas), but is #ithin it, #hom the
mind does not kno#, #hose bod! is the mind, and #ho controls the
mind from #ithin, is the Internal /uler, !our o#n immortal self.
III$vii$*'E "e #ho inhabits the skin, but is #ithin it, #hom the skin does
not kno#, #hose bod! is the skin, and #ho controls the skin from
#ithin, is the Internal /uler, !our o#n immortal self.
III$vii$**E "e #ho inhabits the intellect, but is #ithin it, #hom the
intellect does not kno#, #hose bod! is the intellect, and #ho controls
the intellect from #ithin, is the Internal /uler, !our o#n immortal self.
III$vii$*.E "e #ho inhabits the organ of generation, but is #ithin it,
#hom the organ of generation does not kno#, #hose bod! is the organ
of generation, and #ho controls the organ of generation from #ithin, is
the Internal /uler, !our o#n immortal self. "e is never seen, but is the
4itness8 "e is never heard, but is the "earer8 "e is never thought, but
is the Thinker8 "e is never kno#n, but is the +no#er. There is no other
#itness but "im, no other hearer but "im, no other thinker but "im, no
other kno#er but "im. "e is the Internal /uler, !our o#n immortal self.
Fver!thing else but "im is mortal.- Thereupon Cddalaka, the son of
;runa, kept silent.
III$viii$'E Then the daughter of @achaknu said, )/evered Brahmans, I
shall him t#o Auestions, (hould he ans#er me those, none of !ou can
ever beat him in describing Brahman.- );sk, O Gargi-.
III$viii$*E (he said, )I (shall ask) !ou (t#o Auestions). ;s a man of
Banaras or the +ing of @ideha, scion of a #arlike d!nast!, might string
his unstrung bo# and appear close b!, carr!ing in his hand t#o
bamboo$tipped arro#s highl! painful to the enem!, even so, O
1a,navalk!a, do I confront !ou #ith t#o Auestions. ;ns#er me those-.
);sk, O Gargi-.
III$viii$.E (he said, )B! #hat, O 1a,navalk!a, is that pervaded #hich is
above heaven and belo# the earth, #hich is this heaven and earth as
#ell as bet#een them, and #hich the! sa! #as, is and #ill be B-
III$viii$0E "e said, )That, O Gargi, #hich is above heaven and belo# the
earth, #hich is this heaven and earth as #ell as bet#een them, and
#hich the! sa! #as, is and #ill be, is pervaded b! the Cnmanifested
ether.-
III$viii$3E (he said, )I bo# to !ou, 1a,navalk!a, #ho have full! ans#ered
this Auestion of mine. &o# be read! for the other Auestion.- );sk, O
Gargic.
III$viii$5E (he said, )B! #hat, O 1a,navalk!a, is that pervaded #hich is
above heaven and belo# the earth, #hich is this heaven and earth as
#ell as bet#een them, and #hich the! sa! #as, is and #ill be B-
III$viii$7E "e said, )That, O Gargi, #hich is above heaven and belo# the
earth, #hich is this heaven and earth as #ell as bet#een them, and
#hich the! sa! #as, is and #ill be, is pervaded b! the Cnmanifested
ether alone.- )B! #hat is the Cnmanifested ether pervadedB-
III$viii$9E "e saidE O Gargi, the kno#ers of Brahman sa!, this Immutable
(Brahman) is that. It is neither gross nor minute, neither short nor long,
neither red colour nor oiliness, neither shado# nor darkness, neither
air nor ether, unattached, neither savour nor odour, #ithout e!es or
ears, #ithout the vocal organ or mind, non$luminous, #ithout the vital
force or mouth, not a measure, and #ithout interior or e2terior. It does
not eat an!thing, nor is It eaten b! an!bod!.
III$viii$:E Cnder the might! rule of this Immutable, O Gargi, the sun and
moon are held in their positions8 under the might! rule of this
Immutable, O Gargi, heaven and earth maintain their positions8 under
the might! rule of this Immutable, O Gargi, moments, >uhurtas, da!s
and nights, fortnights, months, seasons and !ears are held in their
respective places8 under the might! rule of this Immutable, O Gargi,
some rivers flo# east#ard from the 4hite >ountains, others flo#ing
#est#ard continue in that direction, and still others keep to their
respective courses8 under the might! rule of this Immutable, O Gargi,
men praise those that give, the gods depend on the sacrificer, and the
manes on independent offerings (%arvihoma).
III$viii$'<E "e, O Gargi, #ho in this #orld, #ithout kno#ing this
Immutable, offers oblations in the fire, performs sacrifices and
undergoes austerities even for man! thousand !ears, finds all such
acts but perishable8 he, O Gargi, #ho departs from this #orld #ithout
kno#ing this Immutable, is miserable. But he, O Gargi, #ho departs
from this #orld after kno#ing this Immutable, is a kno#er of Brahman.
III$viii$''E This Immutable, O Gargi, is never seen but is the 4itness8 It
is never heard, but is the "earer8 It is never thought, but is the Thinker8
It is never kno#n, but is the +no#er. There is no other #itness but This,
no other hearer but This, no other thinker but This, no other kno#er
but This. B! this Immutable, O Gargi, is the (Cnmanifested) ether
pervaded.
III$viii$'*E (he said, )/evered Brahmans, !ou should consider
!ourselves fortunate if !ou can get off from him through salutations.
&ever shall an! of !ou beat him in describing Brahman-. Then the
daughter of @achaknu kept silent.
III$i2$'E Then @idagdha, the son of (akala, asked him. )"o# man! gods
are there, 1a,navalk!a B- 1a,navalk!a decided it through this (group of
>antras kno#n as) &ivid (sa!ing), );s man! as are indicated in the
&ivid of the @isvadevas H three hundred and three, and three thousand
and three-. )@er! #ell-, said (akal!a, )ho# man! gods e2actl! are there,
1a,navalk!a B- )Thirt!$three-. )@er! #ell-, said the other, )ho# man!
gods e2actl! are there, 1a,navalk!a B- )si2-. )@er! #ell-, said (akal!a,
)ho# man! gods e2actl! are there, 1a,navalk!a B- )Three-. )@er! #ell-,
said the other, )ho# man! gods e2actl! are there, 1a,navalk!a B- )T#o-.
)@er! #ell-, said (akal!a, )ho# man! gods e2actl! are there,
1a,navalk!a B- )One and a half-. )@er! #ell-, said (akal!a, )ho# man!
gods e2actl! are there, 1a,navalk!a B- )One-. )@er! #ell-, said (akal!a,
)#hich are those three hundred and three and three thousand and
three B-
III$i2$*E 1a,navalk!a said, )these are but the manifestation of them, but
there are onl! thirt!$three gods.- )4hich are those thirt!$three B- )The
eight @asus, the eleven /udras and the t#elve ;dit!as H these are
thirt!$one and Indra and ra,apati make up the thirt!$three-.
III$i2$.E )4hich are the @asus b- )Lire, the earth, air, the sk!, the sun,
heaven, the moon and the stars H these are the @asus, for in these all
this is placed8 therefore the! are called @asus.-
III$i2$0E )4hich are the /udras B- )The ten organs in the human bod!,
#ith the mind as the eleventh. 4hen the! depart from this mortal
bod!, the! make (one-s relatives) #eep. Because the! then make them
#eep, therefore the! are called /udras.-
III$i2$3E )4hich are the ;dit!as B- )The t#elve months (are parts) of a
!ear8 these are the ;dit!as, for the! go taking all this #ith them.
Because the! go taking all this #ith them, therefore the! are called
;dit!as.-
III$i2$5E )4hich is Indra, and #hich is ra,apati B- )The cloud itself is
Indra, and the sacrifice is ra,apati-. )4hich is the cloud B- )Thunder
(strength).- )4hich is the sacrifice B- );nimals-.
III$i2$7E )4hich are the si2 (gods) B- )Lire, the earth, air, the sk!, the
sun, and heaven H these are the si2. Because all those (gods) are
(comprised in) these si2.-
III$i2$9E )4hich are the three gods B- )These three #orlds alone, because
in these all those gods are comprised.- )4hich are the t#o gods B-
)>atter and the vital force.- )4hich are the one and a half B- )This (air)
that blo#s.-
III$i2$:E )/egarding this some sa!, )(ince the air blo#s as one
substance, ho# can it be one and a half B- ) It is one and a half because
through its presence all this attains surpassing glor!-. )4hich is the one
god B- )The vital force ("iran!agarbha)8 it is Brahman, #hich is called
T!at (that).-
III$i2$'<E )"e #ho kno#s that being #hose abode is the earth, #hose
instrument of vision is fire, #hose light is the >anas, and #ho is the
ultimate resort of the entire bod! and organs, kno#s trul!, O
1a,navalk!a-. )I do kno# that being of #hom !ou speak H #ho is the
ultimate resort of the entire bod! and organs. It is the ver! being #ho
is identified #ith the bod!. Go on, (akal!a.- )4ho is his deit! (cause) B-
)&ectar (ch!le)-, said he.
III$i2$''E )"e #ho kno#s that being #hose abode is lust, #hose
instrument of vision is the intellect, #hose light is the >anas, and #ho
is the ultimate resort of the entire bod! and organs, kno#s trul!, O
is identified #ith lust. Go on, (akal!a-. )4ho is his deit! B- )4omen-,
said he.
III$i2$'*E )"e #ho kno#s that being #hose abode is colours, #hose
instrument of vision is the e!e, #hose light is the >anas, and #ho is
the ultimate resort of the entire bod! and organs, kno#s trul!, O
is in the sun. Go on (akal!a-. )4ho is his deit! B- KTruth (the e!e),- said
he.
III$i2$'.E )"e #ho kno#s that being #hose abode is the ether, #hose
instrument of vision is the ear, #hose light is the >anas, and #ho is
the ultimate resort of the entire bod! and organs, kno#s trul!, O
is identified #ith the ear and #ith the time of hearing. Go on, (akal!a-.
)4ho is his deit! B- )The Auarters-, said he.
III$i2$'0E )"e #ho kno#s that being #hose abode is darkness, #hose
is identified #ith shado# (ignorance). Go on, (akal!a-. )4ho is his
deit!B- )%eath-, said he.
III$i2$'3E )"e #ho kno#s that being #hose abode is (particular) colours,
#hose instrument of vision is the e!e, #hose light is the >anas, and
#ho is the ultimate resort of the entire bod! and organs, kno#s trul!, O
is in a looking$glass. Go on, (akal!a-. )4ho is his deit! B- )The vital
force-, said he.
III$i2$'5E )"e #ho kno#s that being #hose abode is #ater, #hose
is in #ater. Go on, (akal!a-. )4ho is his deit! B- )@aruna (rain)-, said he.
III$i2$'7E )"e #ho kno#s that being #hose abode is the seed, #hose
is identified #ith the son. Go on, (akal!a-. )4ho is his deit! B- )ra,apati
(the father)-, said he.
III$i2$'9E )(akal!a-, said 1a,navalk!a, )have these @edic scholars made
!ou their instrument for burning charcoals B-
III$i2$':E )1a,navalk!a-, said (akal!a, )is it because !ou kno# Brahman
that !ou have thus flouted these @edic scholars of +uru and anchala B-
)I kno# the Auarters #ith their deities and supports-. )If !ou kno# the
Auarters #ith their deities and supports $$
III$i2$*<E )4hat deit! are !ou identified #ith in the east B- )4ith the
deit!, sun-. )On #hat does the sun rest B- )On the e!e-. )On #hat does
the e!e rest B- )On colours, for one sees colours #ith the e!e-. )On #hat
do colours rest B- )On the heart (mind)-, said 1a,navalk!a, )for one
kno#s colours through the heart8 it is on the heart that colours rest-. )It
is ,ust so, 1a,navalk!a-.
III$i2$*'E )4hat deit! are !ou identified #ith in the south B- )4ith the
deit!, 1ama (the god of ,ustice)-. On #hat does 1ama rest B- )On the
sacrifice-. )On #hat does the sacrifice rest B- )On the remuneration (of
the priests).- )On #hat does the remuneration rest B- )On faith, because
#henever a man has faith, he gives remuneration to the priests8
therefore it is on faith that the remuneration rests-. )On #hat does faith
rest B- )On the heart-, said 1a,navalk!a, )for one kno#s faith through
the heart8 therefore it is on the heart that faith rests-. )It is ,ust so,
1a,navalk!a-.
III$i2$**E )4hat deit! are !ou identified #ith in the #est B- )4ith the
deit!, @aruna (the god of rain)-. )On #hat does @aruna rest B- )On
#ater-. )On #hat does #ater rest B- )On the seed-. )On #hat does the
seed rest B- )On the heart. Therefore do the! sa! of a ne#$born child
closel! resembles (his father), that he has sprung from (his father-s)
heart, as it #ere H that he has been made out of (his father-s) heart, as
it #ere. Therefore it is on the heart that the seed rests-. )It is ,ust so,
1a,navalk!a-.
III$i2$*.E )4hat deit! are !ou identified #ith in the north B- )4ith the
deit!, (oma (the moon and the creeper)- )On #hat does (oma rest B-
)On initiation-. )On #hat does initiation rest B- )On truth. Therefore do
the! sa! to one initiated, c(peak the truthc8 for it is on truth that
initiation rests-. )On #hat does truth rest B- )On the heart-, said
1a,navalk!a, )for one kno#s truth through the heart8 therefore it is on
the heart that truth rests-. )It is ,ust so, 1a,navalk!a-.
III$i2$*0E )4hat deit! are !ou identified #ith in the fi2ed direction
(above) B- )4ith the deit!, fire-. )On #hat does fire rest B- )On speech-.
)On #hat does speech rest B- )On the heart-. )On #hat does the heart
rest B-
III$i2$*3E )1ou ghost-, said 1a,navalk!a, )#hen !ou think the heart is
else#here than in us, (then the bod! is dead). (hould it be else#here
than in us, dogs #ould eat this bod!, or birds tear it to pieces-.
III$i2$*5E On #hat do the bod! and the heart rest B- )On the rana-. )On
#hat does the rana rest B- )On the ;pana.- )On #hat does the ;pana
rest B- )On the @!ana.- )On #hat does the @!ana rest B- )On the Cdana-.
)On #hat does the Cdana rest B- )On the (amana-. This self is That
#hich has been described as )&ot this, not this-. It is imperceptible, for
it is never perceived8 undeca!ing, for It never deca!s8 unattached, for
It is never attached8 unfettered H It never feels pain, and never suffers
in,ur!. )These are the eight abodes, the eight instruments of vision, the
eight deities and the eight beings. I ask !ou of that Being #ho is to be
kno#n onl! from the Cpanishads, #ho definitel! pro,ects those beings
and #ithdra#s them into "imself, and #ho is at the same time
transcendent. If !ou cannot clearl! tell me of "im, !our head shall fall
off-. (akal!a did not kno# "im8 his head fell off8 and robbers snatched
a#a! his bones, mistaking them for something else.
III$i2$*7E Then he said, )/evered Brahmanas, #hichsoever amongst !ou
#ishes ma! interrogate me or all of !ou ma!. Or I shall Auestion
#hichsoever amongst !ou #ishes, or all of !ou-. The Brahmanas did
not dare.
III$i2$*9(')E "e asked them through these versesE ;s a large tree, so
indeed is a man. (This is) true. "is hair is its leaves, his skin its outer
bark.
III$i2$*9(*)E It is from his skin that blood flo#s, and from the bark sap.
Therefore #hen a man is #ounded, blood flo#s, as sap from a tree is
in,ured.
III$i2$*9(.)E "is flesh is its inner bark, and his tendons its innermost
la!er of bark8 both are tough. "is bones lie under, as does its #ood8 his
marro# is comparable to its pith.
III$i2$*9(0)E If a tree, after it is felled, springs again from its root in a
ne#er form, from #hat root indeed does man spring forth after he is
cut off b! death B
III$i2$*9(3)E %o not sa!, )Lrom the seed-. (for) it is produced in a living
man. ; tree springs also from the seed8 after it is dead it certainl!
springs again (from the seed as #ell).
III$i2$*9(5)E If someone pulls out a tree #ith its root, it no more sprouts.
Lrom #hat root does a man spring forth after he is cut off b! death B
III$i2$*9(7)E If !ou think he is ever born, I sa!, no, he is again born. &o#
#ho should again bring him forth B $$ +no#ledge, Bliss, Brahman, the
supreme goal of the dispenser of #ealth as #ell as of him #ho has
realised Brahman and lives in It.
I@$i$'E Om. =anaka, Fmperor of @ideha, took his seat, #hen there came
1a,navalk!a. =anaka said to him, )1a,navalk!a, #hat has brought !ou
here B To have some animals, or to hear some subtle Auestions asked B
- )Both, O Fmperor-, said 1a,navalk!a.
I@$i$*E )Let me hear #hat an! one of !our teachers ma! have told !ou-.
)=itvan, the son of (ilina, has told me that the organ of speech (fire) is
Brahman-. );s one #ho has a mother, a father and a teacher should
sa!, so has the son of (ilina said this H that the organ of speech is
Brahman, for #hat can a person have #ho cannot speakB But did he
tell !ou about its abode (bod!) and supportB- )&o, he did not-. )This
Brahman is onl! one$footed, O Fmperor-. )Then !ou tell us,
1a,navalk!a-. )The organ of speech is its abode, and the ether (the
Cndifferentiated) its support. It should be meditated upon as
intelligence-. )4hat is intelligence, 1a,navalk!a B- )The organ of speech
itself, O Fmperor-, said 1a,navalk!a, )through the organ of speech, O
Fmperor, friend is kno#n8 The /ig$@eda, 1a,ur$@eda, (ama$@eda,
;tharvangirasa, (@edic) histor!, m!tholog!, arts, Cpanishads, verses,
aphorisms, elucidations and e2planations, (the effects of) sacrifices,
(of) offering oblations in the fire and (of) giving food and drink, this
#orld and the ne2t, and all beings are kno#n through the organ of
speech alone, O Fmperor. The organ of speech, O Fmperor, is the
supreme Brahman. The organ of speech never leaves him #ho,
kno#ing thus, meditates upon it, all beings eagerl! come to him, and
being a god, he attains the gods.- )I give !ou a thousand co#s #ith a
bull like an elephant-, said Fmperor =anaka. 1a,navalk!a replied, )>!
father #as of opinion that one should not accept (#ealth) from a
disciple #ithout full! instructing him-.
I@$i$.E )Let me hear #hatever an! one ma! have told !ou-. )Cdanka, the
son of (ulba, has told me that the vital force (@a!u) is Brahman-. );s
one #ho has a mother, a father and a teacher should sa!, so has the
son of (ulba said this H that the vital force is Brahman, for #hat can a
person have #ho does not live B But did he tell !ou about its abode
(bod!) and support B- )&o, he did not-. )This Brahman is onl! one$
footed, O Fmperor-. )Then !ou tell us, 1a,navalk!a-. )The vital force is
its abode, and the ether (the Cndifferentiated) its support. It should be
meditated upon as dear-. )4hat is dearness, 1a,navalk!a B- The vital
force itself, O Fmperor-, said 1a,navalk!a8 )for the sake of the vital
force, O Fmperor, a man performs sacrifices for one for #hom the!
should not be performed, and accepts gifts one from #hom the! should
not be accepted, and it is for the sake of the vital force, O Fmperor,
that one runs the risk of one-s life in an! Auarter one ma! go to. The
vital force, O Fmperor, is the (upreme Brahman. The vital force never
leaves him #ho, kno#ing thus, meditates upon it, all beings eagerl!
come to him, and being a god, he attains the gods-. )I give !ou a
thousand co#s #ith a bull like an elephant-, said Fmperor =anaka.
1a,navalk!a replied, )>! father #as of opinion that one should not
accept (#ealth) from a disciple #ithout full! instructing him-.
I@$i$0E )Let me hear #hatever an! one ma! have told !ou-. )Barku, the
son of @rsna, has told me that the e!e (sun) is Brahman-. );s one #ho
has a mother, a father and a teacher should sa!, so has the son of
@rsna said this H that the e!e is Brahman. Lor #hat can a person have
#ho cannot see B But did he tell !ou about its abode (bod!) and
support B- )&o, he did not-. )This Brahman is onl! one$footed, O
Fmperor-. )Then !ou tell us, 1a,navalk!a-. )The e!e is its abode, and the
ether (the Cndifferentiated) its support. It should be meditated upon as
truth-. )4hat is truth, 1a,navalk!aB- )-The e!e itself, O Fmperor-, said
1a,navalk!a8 if a person, O Fmperor, sa!s to one #ho has seen #ith his
e!es, c"ave !ou seen Bc and the latter ans#ers, c1es, I havec, then it is
true. The e!e, O Fmperor, is the (upreme Brahman. The e!e never
leaves him #ho, kno#ing thus, meditates upon it8 all beings eagerl!
come to him8 and being a god, he attains the gods-. )I give !ou a
thousand co#s #ith a bull like an elephant-, said Fmperor =anaka.
1a,navalk!a replied, )>! father #as of opinion that one should not
accept (#ealth) from a disciple #ithout full! instructing him-.
I@$i$3E )Let me hear #hatever an! one ma! have told !ou-.
)Gardabhivipita, of the line of Bharadva,a, has told me that the ear (the
Auarters) is Brahman-. );s one #ho has a mother, a father and a
teacher should sa!, so has the descendant of Bharadva,a said this H
that the ear is Brahman. Lor #hat can a person have #ho cannot
hear B But did he tell !ou about its abode (bod!) and support B- )&o, he
did not-. )This Brahman is onl! one$footed, O Fmperor-. )Then !ou tell
us, 1a,navalk!a-. )The ear is its abode, and the ether (the
Cndifferentiated) its support. It should be meditated upon as infinite-.
)4hat is infinit!, 1a,navalk!a B- )The Auarters themselves, O Fmperor-,
said 1a,navalk!a8 )therefore, O Fmperor, to #hatever direction one ma!
go, one never reaches its end. ("ence) the Auarters are infinite. The
Auarters, O Fmperor, are the ear, and the ear, O Fmperor, is the
(upreme Brahman. The ear never leaves him #ho, kno#ing thus,
meditates upon it8 all beings eagerl! come to him8 and being a god, he
attains the gods-. )I give !ou a thousand co#s #ith a bull like an
elephant-, said Fmperor =anaka. 1a,navalk!a replied, )>! father #as of
opinion that one should not accept (#ealth) from a disciple #ithout
full! instructing him-.
I@$i$5E )Let me hear #hatever an! one ma! have told !ou-. )(at!akama,
the son of =abala, has told me that the >anas (here, the moon) is
sa!, so has the son of =abala said this H that the >anas is Brahman. Lor
#hat can a person have #ithout the >anas B But did he tell !ou about
its abode (bod!) and support B- )&o, he did not-. )This Brahman is onl!
one$footed, O Fmperor-. )Then !ou tell us, 1a,navalk!a-. )The >anas is
its abode, and the ether (the Cndifferentiated) its support. It should be
meditated upon as bliss-. )4hat is bliss, 1a,navalk!a B- )The manas
itself, O Fmperor-, said 1a,navalk!a8 )#ith the >anas, O Fmperor, a
man (fancies and) #oos a #oman. ; son resembling him is born of her,
and he is the cause of bliss. The >anas, O Fmperor, is the (upreme
Brahman. The >anas never leaves him #ho, kno#ing thus, meditates
upon it8 all beings eagerl! come to him8 and being a god, he attains
the gods-. )I give !ou a thousand co#s #ith a bull like an elephant-,
said Fmperor =anaka. 1a,navalk!a replied, )>! father #as of opinion
that one should not accept (#ealth) from a disciple #ithout full!
instructing him-.
I@$i$7E )Let me hear #hatever an! one ma! have told !ou-. )@idagdha,
the son of (akala, has told me that the heart (mind, here, ra,apati ) is
sa!, so has the son of (akala said this H that the heart is Brahman. Lor
#hat can a person have #ithout the heart B But did he tell !ou about
its abode (bod!) and support B- )&o, he did not-. )This Brahman is onl!
one$footed, O Fmperor-. )Then !ou tell us, 1a,navalk!a-. )The heart is its
abode, and the ether (the Cndifferentiated) its support. It should be
meditated upon as stabilit!-. )4hat is stabilit!, 1a,navalk!a B- )The
heart itself, O Fmperor-, said 1a,navalk!a8 )the heart, O Fmperor, is the
abode of all beings, and the heart, O Fmperor, is the support of all
beings8 on the heart, O Fmperor, all beings rest8 the heart, O Fmperor,
is the (upreme Brahman. The heart never leaves him #ho, kno#ing
thus, meditates upon it8 all beings eagerl! come to him8 and being a
god, he attains the gods-. )I give !ou a thousand co#s #ith a bull like
an elephant-, said Fmperor =anaka. 1a,navalk!a replied, )>! father #as
of opinion that one should not accept (#ealth) from a disciple #ithout
full! instructing him-.
I@$ii$'E =anaka, Fmperor of @ideha, rose from his lounge and
approaching 1a,navalk!a said, )(alutations to !ou, 1a,navalk!a, please
instruct me-. 1a,navalk!a replied, );s one #ishing to go a long distance,
O Fmperor, should secure a chariot or a boat, so have !ou full!
eAuipped !our mind #ith so man! secret names (of Brahman). 1ou are
like#ise respected and #ealth!, and !ou have studied the @edas and
heard the Cpanishads8 (but) #here #ill !ou go #hen !ou are separated
from this bod! B- )I do not kno#, sir, #here I shall go-. )Then I #ill tell
!ou #here !ou #ill go-. )Tell me, sir-.
I@$ii$*E This being #ho is in the right e!e is named Indha. Though he is
Indha, he is indirectl! called Indra, for the gods have a fondness, as it
#ere, for indirect names, and hate to be called directl!.
I@$ii$.E The human form that is in the left e!e is his #ife, @ira, (matter).
The space that is #ithin the heart is their place of union. Their food is
the lump of blood (the finest essence of #hat #e eat) in the heart.
Their #rap is the net$like structure in the heart. Their road for moving
is the nerve that goes up#ard from the heart8 it is like a hair split into a
thousand parts. In this bod! there are nerves called "ita, #hich are
placed in the heart. Through these the essence of our food passes as it
moves on. Therefore the subtle bod! has finer food than the gross
bod!.
I@$ii$0E Of the sage (#ho is identified #ith the vital force), the east is
the eastern vital force, the south the southern vital force, the #est the
#estern vital force, the north the northern vital force, the direction
above the upper vital force, the direction belo# the nether vital force,
and all the Auarters the different vital forces. This self is That #hich
has been described as )&ot this, &ot this-, )It is imperceptible, for It is
never perceived8 undeca!ing, for It never deca!s8 unattached, for It is
never attached8 unfettered H It never feels pain, and never suffers
in,ur!. 1ou have attained That #hich is free from fear, O =anaka-, said
1a,navalk!a. )/evered 1a,navalk!a-, said Fmperor =anaka, )ma! That
#hich is free from fear be !ours, for !ou have made That #hich is free
from fear kno#n to us. (alutations to !ou ! "ere is this (empire of)
@ideha, as #ell as m!self at !our service !-
I@$iii$'E 1a,navalk!a #ent to =anaka, Fmperor of @ideha. "e thought he
#ould not sa! an!thing. &o# =anaka and 1a,navalk!a had once talked
on the ;gnihotra, and 1a,navalk!a had offered him a boon. "e had
begged the libert! of asking an! Auestions he liked8 and 1a,navalk!a
had granted him the boon. (o it #as the e #ho first asked him.
I@$iii$*E )1a,navalk!a, #hat serves as the light for a man B- )The light of
the sun, O Fmperor-, said 1a,navalk!a8 )it is through the light of the sun
that he sits, goes out, #orks and returns-. )It is ,ust so, 1a,navalk!a-.
I@$iii$.E )4hen the sun has set, 1a,navalk!a, #hat e2actl! serves as the
light for a man B- )The moon serves as his light. It is through the light of
the moon that he sits, goes out, #orks and returns-. )It is ,ust so,
1a,navalk!a-.
I@$iii$0E )4hen the sun and the moon have set, 1a,navalk!a, #hat
e2actl! serves as the light for a man B- )The fire serves as his light. It is
through the fire that he sits, goes out, #orks and returns-. )It is ,ust so,
1a,navalk!a-.
I@$iii$3E 4hen the sun and the moon have both set, and the fire has
gone out, 1a,navalk!a, #hat e2actl! serves as the light for a man B-
)(peech (sound) serves as his light. It is through the light of speech
that he sits, goes out, #orks and returns. Therefore, O Fmperor, even
#hen one-s o#n hand is not clearl! visible, if a sound is uttered, one
manages to go there.-. )It is ,ust so, 1a,navalk!a-.
I@$iii$5E 4hen the sun and the moon have both set, the fire has gone
out, and speech has stopped, 1a,navalk!a, #hat e2actl! serves as the
light for a man B- )The self serves as his light. It is through the light of
the self that he sits, goes out, #orks and returns.- )It is ,ust so,
1a,navalk!a-.
I@$iii$7E )4hich is the self B- )This infinite entit! (urusha) that is
identified #ith the intellect and is in the midst of the organs, the (self$
effulgent) light #ithin the heart (intellect). ;ssuming the likeness (of
the intellect), it moves bet#een the t#o #orlds8 it thinks, as it #ere,
and shakes, as it #ere. Being identified #ith dream, it transcends this
#orld H the forms of death (ignorance etc.).-
I@$iii$9E That man, #hen he is born, or attains a bod!, is connected #ith
evils (the bod! and organs)8 and #hen he dies, or leaves the bod!, he
discards those evils.
I@$iii$:E That man onl! t#o abodes, this and the ne2t #orld. The dream
state, #hich is the third, is at the ,unction (of the t#o). (ta!ing at that
,unction, he surve!s the t#o abodes, this and the ne2t #orld. 4hatever
outfit he ma! have for the ne2t #orld, providing himself #ith that he
sees both evils (sufferings) and ,o!s. 4hen he dreams, he takes a#a! a
little of (the impressions of) this all$embracing #orld (the #aking
state), himself puts the bod! aside and himself creates (a dream bod!
in its place), revealing his o#n lustre b! his o#n light H and dreams. In
this state the man himself becomes the light.
I@$iii$'<E There are no chariots, nor animals to be !oked to them, nor
roads there, but he creates the chariots, the animals and the roads.
There are no pleasures, ,o!s, or delights there, but he creates the
pleasures, ,o!s and delights. There are no pools, tanks, or rivers there,
but he creates the pools, tanks and rivers. Lor he is the agent.
I@$iii$''E /egarding this there are the follo#ing pith! versesE )The
radiant infinite being (urusha) #ho moves alone, puts the bod! aside
in the dream state, and remaining a#ake himself and taking the
shining functions of the organs #ith him, #atches those that are
asleep. ;gain he comes to the #aking state.
I@$iii$'*E )The radiant infinite being #ho is immortal and moves alone,
preserves the unclean nest (the bod!) #ith the help of the vital force,
and roams out of the nest. "imself immortal, he goes #herever he
likes.
I@$iii$'.E )In the dream #orld, the shining one, attaining higher and
lo#er states, puts forth innumerable forms. "e seems to be en,o!ing
himself in the compan! of #omen, or laughing, or even seeing frightful
things.
I@$iii$'0E );ll see his sport, but none sees him-. The! sa!, )%o not #ake
him up suddenl!-. If he does not find the right organ, the bod!
becomes difficult to doctor. Others, ho#ever, sa! that the dream state
of a man is nothing but the #aking state, because he sees in dream
onl! those things that he sees in the #aking state. (This is #rong) In
the dream state the man himself becomes the light. )I give !ou a
thousand (co#s), sir. lease instruct me further about liberation-.
I@$iii$'3E ;fter en,o!ing himself and roaming, and merel! seeing (the
result of) good and evil (in dream), he (sta!s) in a state of profound
sleep, and comes back in the inverse order to his former condition, the
dream state. "e is untouched b! #hatever he sees in that state, for
this infinite being is unattached. )It is ,ust so, 1a,navalk!a. I give !ou a
thousand (co#s), sir. lease instruct me further about liberation itself.-
I@$iii$'5E ;fter en,o!ing himself and roaming in the dream state, and
merel! seeing (the results of) good and evil, he comes back in the
inverse order to his former condition, the #aking state. "e is
untouched b! #hatever he sees in that state, for this infinite being is
unattached. )It is ,ust so, 1a,navalk!a. I give !ou a thousand (co#s), sir.
lease instruct me further about liberation itself.-
I@$iii$'7E ;fter en,o!ing himself and roaming in the #aking state, and
merel! seeing (the result of) good and evil, he comes back in the
inverse order to his former condition, the dream state (or that of
profound sleep).
I@$iii$'9E ;s a great fish s#ims alternatel! to both the banks (of a river),
eastern and #estern, so does this infinite being move to both these
states, the dream and #aking states.
I@$iii$':E ;s a ha#k or a falcon fl!ing in the sk! becomes tired, and
stretching its #ings, is bound for its nest, so does this infinite being run
for this state, #here, falling asleep, he craves no desire and sees no
dream.
I@$iii$*<E In him are those nerves called "ita, #hich are as fine as a hair
split into a thousand parts, and filled #ith #hite, blue, bro#n, green
and red (serums). (The! are the seat of the subtle bod!, in #hich
impressions are stored). &o# #hen (he feels) as if he #ere being killed
or overpo#ered, or being pursued b! an elephant, or falling into a pit,
(in short) con,ures up at the time through ignorance #hatever terrible
things he has e2perienced in the #aking state, (that is the dream
state). ;nd #hen (he becomes) a god, as it #ere, or a king, as it #ere,
thinks, )This (universe) is m!self, #ho am all-, that is his highest state.
I@$iii$*'E That is his form H be!ond desires, free from evils and fearless.
;s a man, full! embraced b! his beloved #ife, does not kno# an!thing
at all, either e2ternal or internal, so does this infinite being (self), full!
embraced b! the (upreme (elf, not kno# an!thing at all, either
e2ternal or internal. That is his form H in #hich all ob,ects of desire
have been attained and are but the self, and #hich is free from desire
and devoid of grief.
I@$iii$**E In this state a father is no father, a mother no mother, #orlds
no #orlds, the gods no gods, the @edas no @edas. In this state a thief is
no thief, the killer of a noble Brahmana no killer, a 6handala no
6handala, a ulkasa no ulkasa, a monk no monk, a hermit no hermit.
(This form of his) is untouched b! good #ork and untouched b! evil
#ork, for he is then be!ond all the #oes of his heart (intellect).
I@$iii$*.E That it does not see in that state is because, though seeing
then, it does not see8 for the vision of the #itness can never be lost,
because it is imperishable. But there is not that second thing separate
from it #hich it can see.
I@$iii$*0E That it does not smell in that state is because, though
smelling then, it does not smell8 for the smeller-s function of smelling
can never be lost, because it is imperishable. But there is not that
second thing separate from it #hich it can smell.
I@$iii$*3E That it does not taste in that state is because, though tasting
then, it does not taste8 for the taster-s function of tasting can never be
lost, because it is imperishable. But there is not that second thing
separate from it #hich it can taste.
I@$iii$*5E That it does not speak in that state is because, though
speaking then, it does not speak8 for the speaker-s function of speaking
second thing separate from it #hich it can speak.
I@$iii$*7E That it does not hear in that state is because, though hearing
then, it does not hear8 for the listener-s function of hearing can never
be lost, because it is imperishable. But there is not that second thing
separate from it #hich it can hear.
I@$iii$*9E That it does not think in that state is because, though thinking
then, it does not think8 for the thinker-s function of thinking can never
separate from it #hich it can think.
I@$iii$*:E That it does not touch in that state is because, though
touching then, it does not touch8 for the toucher-s function of touching
second thing separate from it #hich it can touch.
I@$iii$.<E That it does not kno# in that state is because, though kno#ing
then, it does not kno#8 for the kno#er-s function of kno#ing can never
separate from it #hich it can kno#.
I@$iii$.'E 4hen there is something else, as it #ere, then one can see
something, one can smell something, one can taste something, one
can speak something, one can hear something, one can think
something, one can touch something, or one can kno# something.
I@$iii$.*E It becomes (transparent) like #ater, one, the #itness, and
#ithout a second. This is the sphere )(state) of Brahman, O Fmperor.
Thus did 1a,navalk!a instruct =anakaE This is its supreme attainment,
this is its supreme glor!, this is its highest #orld, this is its supreme
bliss. On a particle of this ver! bliss other beings live.
I@$iii$..E "e #ho is perfect of ph!siAue and prosperous among men, the
ruler of others, and most lavishl! supplied #ith all human en,o!ments,
represents greatest ,o! among men. This human ,o! multiplied a
hundred times makes one unit of ,o! for the manes #ho have #on that
#orld of theirs. The ,o! of these manes #ho have #on that #orld
multiplied a hundred times makes one unit ,o! in the #orld of the
celestial minstrels. This ,o! in the #orld of the celestial minstrels
multiplied a hundred times makes one unit of ,o! for the gods b! action
H those #ho have attained their godhead b! their actions. This ,o! of
the gods b! action multiplied a hundred times makes one unit of ,o! for
the gods b! birth, as also of one #ho is versed in the @edas, sinless
and free from desire. This ,o! of the gods b! birth multiplied a hundred
times makes one unit of ,o! in the #orld of ra,apati (@ira,), as #ell as
one #ho is versed in the @edas, sinless and free from desire. This ,o! in
the #orld of ra,apati multiplied a hundred times makes one unit of ,o!
in the #orld of Brahman ("iran!agarbha), as #ell as of one #ho is
versed in the @edas, sinless and free from desire. This indeed is the
supreme bliss. This is the state of Brahman, O Fmperor, said
1a,navalk!a. )I give !ou a thousand (co#s), sir. lease instruct me
further about liberation itself-. ;t this 1a,navalk!a #as afraid that the
intelligent Fmperor #as constraining him to finish #ith all his
conclusions.
I@$iii$.0E ;fter en,o!ing himself and roaming in the dream state, and
merel! seeing the effects of merits and demerits, he comes back, in
the inverse order, to his former condition, the #aking state.
I@$iii$.3E =ust as a cart, heavil! loaded, goes on rumbling, so does the
self that is in the bod!, being presided over b! the (upreme (elf, go
making noises, #hen breathing becomes difficult.
I@$iii$.5E 4hen this (bod!) becomes thin H is emaciated through old age
or disease H then, as a mango, or a fig, or a fruit of the eepul tree is
detached from its stalk, so does this infinite being, completel!
detaching himself from the parts of the bod!, again go, in the same
#a! that he came, to particular bodies, for the unfoldment of his vital
force.
I@$iii$.7E =ust as #hen a king is coming, the Cgras set against particular
offences, the (utas and the leaders of the village #ait for him #ith
varieties of food and drink and mansions read!, sa!ing, )"ere he
comes, here he comes-, so for the person #ho kno#s about the results
of his #ork, all the elements #ait sa!ing, )"ere comes Brahman, here
he comes-.
I@$iii$.9E =ust as #hen the king #ishes to depart, the Cgras set against
particular offences, the (utas and the leaders of the village approach
him, so do all the organs approach the departing man at the time of
death, #hen breathing becomes difficult.
I@$iv$'E 4hen this self becomes #eak and senseless, as it #ere, the
organs come to it. 6ompletel! #ithdra#ing these particles of light, it
comes to the heart. 4hen the presiding deit! of the e!e turns back
from all sides, the man fails to notice colour.
I@$iv$*E (The e!e) becomes united (#ith the subtle bod!)8 then people
sa!, )"e does not see-. (The nose) becomes united8 then the! sa!, )"e
does not smell-. (The tongue) becomes united8 then the! sa!, )"e does
not taste-. (The vocal Organ) becomes united8 then the! sa!, )"e does
not speak-. (The ear) becomes united8 then the! sa!, )"e does not
hear-. (The >anas) becomes united8 then the! sa!, )"e does not think-.
(The skin) becomes united8 then the! sa!, )"e does not touch-. (The
intellect) becomes united8 then the! sa!, )"e does not kno#-. The top
of the heart brightens. Through that brightened top the self departs,
either through the e!e, or through the head, or through an! other part
of the bod!. 4hen it departs, the vital force follo#s8 #hen the vital
force departs, all the organs follo#. Then the self has particular
consciousness, and goes to the bod! #hich is related to that
consciousness. It is follo#ed b! kno#ledge, #ork and past e2perience.
I@$iv$.E =ust as a leech supported on a stra# goes to the end of it, takes
hold of another support and contracts itself, so does the self thro# this
bod! aside H make it senseless H take hold of another support, and
contract itself.
I@$iv$0E =ust as a goldsmith takes apart a little Auantit! of gold and
fashions another H a ne#er and better H form, so does the self thro#
this bod! a#a!, or make it senseless, and make another H a ne#er and
better H form suited to the manes or the celestial minstrels, or the
gods, or @ira,, or "iran!agarbha, or other beings.
I@$iv$3E That self is indeed Brahman, as also identified #ith the
intellect, the >anas and the vital force, #ith the e!es and ears, #ith
earth, #ater, air and the ether, #ith fire, and #hat is other than fire,
#ith desire and the absence of desire, #ith anger and the absence of
anger, #ith righteousness and unrighteousness, #ith ever!thing $H
identified, in fact, #ith this (#hat is perceived) and #ith that (#hat is
inferred). ;s it does and acts, so it becomes8 b! doing good it becomes
good, and b! doing evil it becomes evil H it becomes virtuous through
good acts and vicious through evil acts. Others, ho#ever, sa!, )The self
is identified #ith desire alone. 4hat it desires, it resolves8 #hat it
resolves, it #orks out8 and #hat it #orks out, it attains.-
I@$iv$5E /egarding this there is the follo#ing pith! verseE )Being
attached he, together #ith the #ork, attains that result to #hich his
subtle bod! or mind is attached. F2hausting the results of #hatever
#ork he did in this life, he returns from that #orld to this for (fresh)
#ork-. Thus does the man #ho desires (transmigrate). But the man
#ho does not desire (never transmigrates). Of him #ho is #ithout
desires, #ho is free from desires, the ob,ects of #hose desire have
been attained, and to #hom all ob,ects of desire are but the (elf H the
organs do not depart. Being but Brahman, he is merged in Brahman.
I@$iv$7E /egarding this there is this pith! verseE )4hen all the desires
that d#ell in his heart (mind) are gone, then he, having been mortal,
becomes immortal, and attains Brahman in this ver! bod!-. =ust as the
lifeless (lough of a snake is cast off and lies in the ant$hill, so does this
bod! lie. Then the self becomes disembodied and immortal, (becomes)
the rana ((upreme (elf), Brahman, the Light. )I give !ou a thousand
(co#s), sir-, said =anaka, Fmperor of @ideha.
I@$iv$9E /egarding this there are the follo#ing pith! versesE the subtle,
e2tensive, ancient #a! has touched (been reached b!) me. (&a!) I
have realised it m!self. Through that sages H the kno#ers of Brahman H
(also) go to the heavenl! sphere (liberation) after the fall of this bod!,
being freed (even #hile living).
I@$iv$:E (ome speak of it as #hite, others as blue, gre!, green, or red.
This path is realised b! a Brahmana (kno#er of Brahman). ;n! other
kno#er of Brahman #ho has done good deeds and is identified #ith
the (upreme Light, (also) treads this path.
I@$iv$'<E Into blinding darkness (ignorance) enter those #ho #orship
ignorance (rites). Into greater darkness, as it #ere, than that enter
those #ho are devoted to kno#ledge (the ceremonial portion of the
@edas).
I@$iv$''E >iserable are those #orlds enveloped b! (that) blinding
darkness (ignorance). To them, after death, go those people #ho are
ignorant and un#ise.
I@$iv$'*E If a man kno#s the (elf as )I am this-, then desiring #hat and
for #hose sake #ill he suffer in the #ake of the bod! B
I@$iv$'.E "e #ho has realised and intimatel! kno#n the (elf that has
entered this perilous and inaccessible place (the bod!), is the maker of
the universe, for he is the maker of all, (all is) his (elf, and he again is
indeed the (elf (of all).
I@$iv$'0E Being in this ver! bod! #e have someho# kno#n that
(Brahman). If not, (I should have been) ignorant, (and) great
destruction (#ould have taken place). Those #ho kno# It become
immortal, #hile others attain miser! alone.
I@$iv$'3E 4hen a man after (receiving instructions from a teacher)
directl! realises this effulgent (elf, the Lord of all that has been and
#ill be, he no longer #ishes to hide himself from it.
I@$iv$'5E Belo# #hich the !ear #ith its da!s rotates, upon that immortal
Light of all lights the gods meditate as longevit!.
I@$iv$'7E That in #hich the five groups of five and the (subtle) ether are
placed, that ver! ;tman I regard as the immortal Brahman. +no#ing
(Brahman) I am immortal.
I@$iv$'9E Those #ho have kno#n the @ital Lorce of the vital force, the
F!e of the e!e, the Far of the ear, and the >ind of the mind, have
realised the ancient, primordial Brahman.
I@$iv$':E Through the mind alone (It) is to be realised. There is no
difference #hatsoever in It. "e goes from death to death, #ho sees
difference, as it #ere, in It.
I@$iv$*<E It should be realised in one form onl!, (for) It is unkno#able
and eternal. The (elf is taintless, be!ond the (subtle) ether, birthless,
infinite and constant.
I@$iv$*'E The intelligent aspirant after Brahman, kno#ing about this
alone, should attain intuitive kno#ledge. ("e) should not think of too
man! #ords, for it is particularl! fatiguing to the organ of speech.
I@$iv$**E That great, birthless (elf #hich is identified #ith the intellect
and is in the midst of the organs, lies in the ether that is #ithin the
heart. It is the controller of all, the lord of all, the ruler of all. It does not
gro# better through good #ork nor #orse through bad #ork. It is the
lord of all, It is the ruler of all beings, It is the protector of all beings. It
is the bank that serves as the boundar! to keep the different #orlds
apart. The Brahmanas seek to kno# It through the stud! of the @edas,
sacrifices, charit!, and austerit! consisting in a dispassionate
en,o!ment of sense$ob,ects. +no#ing It alone, one becomes a sage.
%esiring this #orld (the (elf) alone, monks renounce their homes. This
is (the reason for it)8 The ancient sages, it is said, did not desire
children (thinking), )4hat shall #e achieve through children, #e #ho
have attained this (elf, this #orld (result).- The!, it is said, renounced
their desire for sons, for #ealth and for the #orlds, and lived a
mendicant-s life. That #hich is the desire for sons is the desire for
#ealth, and that #hich is the desire for #ealth is the desire for #orlds,
for both these are but desires. This self is That #hich has been
described as )&ot this, &ot this-. It is imperceptible, for It is never
perceived8 undeca!ing, for It never deca!s8 unattached, for It is never
attached8 unfettered H It never feels pain, and never suffers in,ur!. (it is
but proper) that the sage is never overtaken b! these t#o thoughts, )I
did an evil act for this-, )I did a good act for this-. "e conAuers both of
them. Things done or not done do not trouble him.
I@$iv$*.E This has been e2pressed b! the follo#ing h!mnE This is the
eternal glor! of a kno#er of BrahmanE it neither increases nor
decreases through #ork. (Therefore) one should kno# the nature of
that alone. +no#ing it one is not touched b! evil action. Therefore he
#ho kno#s it as such becomes self$controlled, calm, #ithdra#n into
himself, enduring and concentrated, and sees the self in his o#n self
(bod!)8 he sees all as the (elf. Fvil does not overtake him, but he
transcends all evil. Fvil does not trouble him, (but) he consumes all
evil. "e becomes sinless, taintless, free from doubts, and a Brahmana
(kno#er of Brahman). This is the #orld of Brahman, O Fmperor, and
!ou have attained it H said 1a,navalk!a. )I give !ou sir, the empire of
@ideha, and m!self too #ith it, to #ait upon !ou-.
I@$iv$*0E That great, birthless (elf is the eater of food and the giver of
#ealth (the fruits of one-s #ork). "e #ho kno#s It as such receives
#ealth (those fruits).
I@$iv$*3E That great, birthless (elf is undeca!ing, immortal, und!ing,
fearless and Brahman (infinite). Brahman is indeed fearless. "e #ho
kno#s It as such certainl! becomes the fearless Brahman.
I@$v$'E &o# 1a,navalk!a had t#o #ives, >aitre!i and +at!a!ani. Of
these >aitre!i used to discuss Brahman, (#hile) +at!a!ani had then
onl! an essentiall! feminine outlook. One da! 1a,navalk!a, #ith a vie#
to embracing life H
I@$v$*E )O >aitre!i, m! dear-, said 1a,navalk!a, )I am going to renounce
this life for monasticism. ;llo# me to finish bet#een !ou and
+at!a!ani-.
I@$v$.E Thereupon >aitre!i said, )(ir, if indeed this #hole earth full of
#ealth be mine, shall I be immortal through that, or not B- )&o-, replied
1a,navalk!a, )!our life #ill be ,ust like that of people #ho possess
plent! of things, but there is no hope of immortalit! through #ealth.-
I@$v$0E Then >aitre!i said, )4hat shall I do #ith that #hich #ill not
make me immortal B Tell me, sir, of that alone #hich !ou kno# (to be
the onl! means of immortalit!).-
I@$v$3E 1a,navalk!a said, )>! dear, !ou have been m! beloved (even
before), and !ou have magnified #hat is after m! heart. If !ou #ish,
m! dear, I #ill e2plain it to !ou. ;s I e2plain it, meditate (upon its
meaning).
I@$v$5E "e saidE )It is not for the sake of the husband, m! dear, that he
is loved, but for one-s o#n sake that he is loved. It is not for the sake of
the #ife, m! dear, that she is loved, but for one-s o#n sake that she is
loved. It is not for the sake of the sons, m! dear, that the! are loved,
but for one-s o#n sake that the! are loved. It is not for the sake of
#ealth, m! dear, that it is loved, but for one-s o#n sake that it is loved.
It is not for the sake of the Brahmana, m! dear, that he is loved, but for
one-s o#n sake that he is loved. It is not for the sake of the +shatri!a,
m! dear, that he is loved, but for one-s o#n sake that he is loved. It is
not for the sake of #orlds, m! dear, that the! are loved, but for one-s
o#n sake that the! are loved. It is not for the sake of the gods, m!
dear, that the! are loved, but for one-s o#n sake that the! are loved. It
is not for the sake of beings, m! dear, that the! are loved, but for one-s
o#n sake that the! are loved. It is not for the sake of all, m! dear, that
all is loved, but for one-s o#n sake that it is loved. The (elf, m! dear
>aitre!i, should be realised H should be heard of, reflected on and
meditated upon. 4hen the (elf, m! dear, is realised b! being heard of,
reflected on and meditated upon, all this is kno#n.
I@$v$7E The Brahmana ousts (slights) one #ho kno#s him as different
from the (elf. The +shatri!a ousts one #ho kno#s him as different from
the (elf. 4orlds oust one #ho kno#s them as different from the (elf.
The gods oust one #ho kno#s them as different from the (elf. The
@edas oust one #ho kno#s them as different from the (elf. Beings oust
one #ho kno#s them as different from the (elf. ;ll ousts one #ho
kno#s it as different from the (elf. This Brahmana, this +shatri!a, these
#orlds, these gods, these @edas, these beings and these all $$ are this
(elf.
I@$v$9E ;s, #hen a drum is beaten, one cannot distinguish its various
particular notes, but the! are included in the general note of the drum
or in the general sound produced b! different kinds of strokes.
I@$v$:E ;s, #hen a conch is blo#n, one cannot distinguish its various
particular notes, but the! are included in the general note of the conch
I@$v$'<E ;s, #hen a @ina is pla!ed, one cannot distinguish its various
particular notes, but the! are included in the general note of the @ina
I@$v$''E ;s from a fire kindled #ith #et faggot diverse kinds of smoke
issue, even so, m! dear, the /ig$@eda, 1a,ur$@eda, (ama$@eda,
;tharvangirasa, histor!, m!tholog!, arts, Cpanishads, pith! verses,
aphorisms, elucidations, e2planations, sacrifices, oblations in the fire,
food, drink, this #orld, the ne2t #orld and all beings are (like) the
breath of this infinite /ealit!. The! are like the breath of this ((upreme
(elf).
I@$v$'*E ;s the ocean is the one goal of all sorts of #ater, as the skin is
the one goal of all kinds of touch, as the nostrils are the one goal of all
odours, as the tongue is the one goal of all savours, as the e!e is the
one goal of all colours , as the ear is the one goal of all sounds, as the
>anas is the one goal of all deliberations, as the intellect is the one
goal of all kinds of kno#ledge, as the hands are the one goal of all sort
of #ork, as the organ of generation is the one goal of all kinds of
en,o!ment, as the anus is the one goal of all e2cretions, as the feet are
the one goal of all kinds of #alking, as the organ of speech is the one
goal of all @edas.
I@$v$'.E ;s a lump of salt is #ithout interior or e2terior, entire, and
purel! saline in taste, even so is the (elf #ithout interior or e2terior,
entire, and ure Intelligence alone. (The (elf) comes out (as a separate
entit!) from these elements, and (this separateness) is destro!ed #ith
them. ;fter attaining (this oneness) it has no more consciousness. This
is #hat I sa!, m! dear. (o said 1a,navalk!a.
I@$v$'0E >aitre!i said, )=ust here !ou have led me into the midst of
confusion, sir, I do not at all comprehend this-. "e said, )6ertainl!, I am
not sa!ing an!thing confusing. This self is indeed immutable and
indestructible, m! dear-.
I@$v$'3E Because #hen there is dualit!, as it #ere, then one sees
something, one smells something, one tastes something, one speaks
something, one hears something, one thinks something, one touches
something, one kno#s something. (But) #hen to the kno#er of
Brahman ever!thing has become the (elf, then #hat should one see
and through #hat, #hat should one smell and through #hat, #hat
should one taste and through #hat, #hat should one speak and
through #hat, #hat should one hear and through #hat, #hat should
one think and through #hat, #hat should one touch and through #hat,
#hat should one kno# and through #hat B Through #hat should one
kno# that o#ing to #hich all this is kno#n B This self is That #hich has
been described as )&ot this, &ot this-. It is imperceptible, for It is never
perceived8 undeca!ing, for It never deca!s8 unattached, for It is never
attached8 unfettered H it never feels pain, and never suffers in,ur!.
Through #hat, O >aitre!i, should one kno# the +no#er B (o !ou have
got the instruction, >aitre!i. This much indeed is (the means of)
immortalit!, m! dear. (a!ing this 1a,navalk!a left.
I@$vi$'E &o# the line of teachersE autimas!a (received it) from
Gaupavana. Gaupavana from another autimas!a. This autimas!a
from another Gaupavana. This Gaupavana from +ausika. +ausika from
+aundin!a. +aundin!a from (andil!a. (andil!a from +ausika and
Gautama. Gautama H
I@$vi$*E Lrom ;gnives!a. ;gnives!a from (andil!a and ;nabhimlata.
;nabhinlata from another of that name. "e from a third ;nabhimlata.
This ;nabhimlata from Gautama. Gautama from (aitava and
racina!og!a. The! from arasar!a. arasar!a from Bharadva,a. "e
from Bharadva,a and Gautama. Gautama from another Bharatva,a. "e
from another arasar!a. arasar!a from Bai,avapa!ana. "e from
+ausika!ani. +ausika!ani H
I@$vi$.E Lrom Ghrtakausika. Ghrtakausika from arasar!a!ana. "e from
arasar!a. arasar!a from =atukarn!a. =atukarn!a from ;sura!ana and
1aska. ;sura!ana from Traivani. Traivani from ;upa,andhani. "e from
;suri. ;suri from Bharadva,a. Bharadva,a from ;tre!a. ;tre!a from
>anti. >anti from Gautama. Gautama from another Gautama. "e from
@ats!a. @ats!a from (andil!a. (andil!a from +aisor!a +ap!a. "e from
+umaraharita. +umaraharita from Galava. Galava from @idarbhi$
kaundin!a. "e from @atsanapat Babhrava. "e from athin (aubhara.
"e from ;!as!a ;ngirasa. "e from ;bhuti Tvastra. "e from @isvarupa
Tvastra. "e from the ;svins. The! from %adh!ac ;tharvana. "e from
;tharvan %aiva. "e from >rt!u radhvamsana. "e from
radhvamsana. radhvamsana from Fkarsi. Fkarsi from @iprachitti.
@iprachitti from @!asri. @!asti from (anaru. (anaru from (anatana.
(anatana from (anaga. (anaga from aramesthin (@ira,). "e from
Brahman ("iran!abarbha). Brahman is self born. (alutation to
Brahman.
@$i$'E Om. That (Brahman) is infinite, and this (universe) is infinite. The
infinite proceeds from the infinite. (Then) taking the infinitude of the
infinite (universe), it remains as the infinite (Brahman) alone. Om is the
ether$Brahman H the eternal ether. )The ether containing air,- sa!s the
son of +aurav!a!ani. It is the @eda, (so) the Brahmans (kno#ers of
Brahman) kno#8 (for) through it one kno#s #hat is to be kno#n.
@$ii$'E Three classes of ra,apati-s sons lived a life of continence #ith
their father, ra,apati (@ira,) H the gods, men and ;suras. The gods, on
the completion of their term, said, )lease instruct us-. "e told them
the s!llable )%a- (and asked), )have !ou understood B- (The!) said, )4e
have. 1ou tell usE 6ontrol !ourselves-. ("e) said, )1es, !ou have
understood-.
@$ii$*E Then the men said to him, )lease instruct us-. "e told them the
same s!llable )%a- (and asked), )"ave !ou understood B- (The!) said,
)4e have. 1ou tell usE Give-. ("e) said, )1es, !ou have understood-.
@$ii$.E Then the ;suras said to him, )lease instruct us-. "e told them
the same s!llable )%a- (and asked), )"ave !ou understood B- (The!)
said, )4e have. 1ou tell usE "ave compassion-. ("e) said, )1es, !ou have
understood-. That ver! thing is repeated b! the heavenl! voice, the
cloud, as )%a-, )%a-, )%a-E )6ontrol !ourselves-, )Give-, and )have
compassion-. Therefore one should learn these three H self$control,
charit! and compassion.
@$iii$'E This is ra,apati $ this heart (intellect). It is Brahman, it is
ever!thing. )"rida!a- (heart) has three s!llables. )"r- is one s!llable. To
him #ho kno#s as above, his o#n people and others bring (presents).
)%a- is another s!llable. To him #ho kno#s as above, his o#n people
and others give (their po#ers). )1a- is another s!llable. "e #ho kno#s
as above goes to heaven.
@$iv$'E That (intellect$Brahman) #as but this H (at!a (gross and subtle)
alone. "e #ho kno#s this great, adorable, first$born (being) as the
(at!a$Brahman, conAuers these #orlds, and his (enem!) is thus
conAuered and becomes non$e2istent H he #ho kno#s this great,
adorable, first$born (being) thus, as the (at!a$Brahman, for (at!a is
indeed Brahman.
@$v$'E This (universe) #as but #ater (liAuid oblations connected #ith
sacrifices) in the beginning. That #ater produced (at!a. (at!a is
Brahman. Brahman (produced) ra,apati, and ra,apati the gods. Those
gods meditate upon (at!a alone. This (name) )(at!a- consists of three
s!llablesE )(acrifice- is one s!llable, )Ti- is another s!llable, and c1a- is
the third s!llable. The first and last s!llables are truth. In the middle is
untruth. This untruth is enclosed on either side b! truth. ("ence) there
is a preponderance of truth. One #ho kno#s as above is never hurt b!
untruth.
@$v$*E That #hich is (at!a is that sun H the being #ho is in that orb and
the being #ho is in the right e!e. These t#o rest on each other. The
former rests on the latter through the ra!s, and the latter rests on the
former through the function of the e!es. 4hen a man is about to leave
the bod!, he sees the solar orb as clear. The ra!s no more come to
him.
@$v$.E Of this being #ho is in the solar orb, the s!llable )Bhur- is the
head, for there is one head, and there is this one s!llable8 the #ord
)Bhuvar- is the arms, for there are t#o arms, and there are these t#o
s!llables8 the #ord )(var- is the feet, for there are t#o feet, and there
are these t#o s!llables. "is secret name is );har-. "e #ho kno#s as
above destro!s and shuns evil.
@$v$0E Of this being #ho is in the right e!e, the s!llable )Bhur- is the
head, for there is one head, and there is this one s!llable8 the #ord
)Bhuvar- is the arms, for there are t#o arms, and there are these t#o
s!llables8 the #ord )(var- is the feet, for there are t#o feet, and there
are these t#o s!llables. "is secret name is );ham-. "e #ho kno#s as
above destro!s and shuns evil.
@$vi$'E This being identified #ith the mind and resplendent (is realised
b! the 1ogins) #ithin the heart like a grain of rice or barle!. "e is the
lord of all, the ruler of all, and governs #hatever there is.
@$vii$'E The! sa! lightning is Brahman. It is called lightning (@id!ut)
because it scatters (darkness). "e #ho kno#s it as such H that lightning
is Brahman H scatters evils (that are ranged against) him, for lightning
is indeed Brahman.
@$viii$'E One should meditate upon speech (the @edas) as a co# (as it
#ere). (he has four teats H the sounds c(vaha-, )@asat-, )"anta- and
)(vadha-. The gods live on t#o of her teats H the sounds )(vaha- and
)@asat-, men on the sound )"anta-, and the manes on the sound
)(vadha-. "er bull is the vital force, and her calf the mind.
@$i2$'E This fire that is #ithin a man and digests the food that is eaten,
is @aisvanara. It emits this sound that one hears b! stopping the ears
thus. 4hen a man is about to leave the bod!, he no more hears this
sound.
@$2$'E 4hen a man departs from this #orld, he reaches the air, #hich
makes an opening there for him like the hole of a chariot$#heel. "e
goes up#ards through that and reaches the sun, #ho makes an
opening there for him like the hole of a tabor. "e goes up#ards through
that and reaches the moon, #ho makes an opening there for him like
the hole of a drum. "e goes up#ards through that and reaches a #orld
free from grief and from cold. "e lives there for eternal !ears.
@$2i$'E This indeed is e2cellent austerit! that a man suffers #hen he is
ill. "e #ho kno#s as above #ins an e2cellent #orld. This indeed is
e2cellent austerit! that a man after death is carried to the forest. "e
#ho kno#s as above #ins an e2cellent #orld. This indeed is e2cellent
austerit! that a man after death is placed in the fire. "e #ho kno#s as
above #ins an e2cellent #orld.
@$2ii$'E (ome sa! that food is Brahman. It is not so, for food rots
#ithout the vital force. Others sa! that the vital force is Brahman. It is
not so, for the vital force dries up #ithout food. But these t#o deities
being united attain their highest. (o ratrda said to his father, )4hat
good indeed can I do to one #ho kno#s like this, and #hat evil indeed
can I do to him eitherB- The father, #ith a gesture of the hand, said,
)Of, no, ratrda, for #ho #ould attain his highest b! being identified
#ith them B- Then he said to him thisE )It is c@ic. Lood is cvic, for all
these creatures rest on food. It is c/amc. The vital force is c/amc, for all
these creatures delight if there is the vital force-. On him #ho kno#s as
above all creatures rest, and in him all creatures delight.
@$2iii$'E (One should meditate upon the vital force as) the Cktha (a
h!mn of praise). The vital force is the Cktha, for it raises this universe.
Lrom him #ho kno#s as above rises a son #ho is a kno#er of the vital
force, and he achieves union #ith and abode in the same #orld as the
Cktha.
@$2iii$*E (One should meditate upon the vital force as) the 1a,us. The
vital force is the 1a,us, for all these beings are ,oined #ith one another
if there is the vital force. ;ll beings are ,oined for the eminence of him
#ho kno#s as above, and he achieves union #ith and abode in the
same #orld as the 1a,us (vital force).
@$2iii$.E (One should meditate upon the vital force as) the (aman. The
vital force is the (aman, for all these beings are united if there is the
vital force. Lor him #ho kno#s as above all beings are united, and the!
succeed in bringing about his eminence, and he achieves union #ith
abode in the same #orld as the (aman.
@$2iii$0E (One should meditate upon the vital force as) the +satra. The
vital force is the +satra, for it is indeed the +satra. The vital force
protects the bod! from #ounds. "e #ho kno#s as above attains this
+satra (vital force) that has no other protector, and achieves union
#ith and abode in the same #orld as the +satra.
@$2iv$'E )Bhumi- (the earth), );ntariksa- (sk!) and )%!aus- (heaven)
make eight s!llables, and the first foot of the Ga!atri has eight
s!llables. (o the above three #orlds constitute the first foot of the
Ga!atri. "e #ho kno#s the first foot of the Ga!atri to be such #ins as
much as there is in those three #orlds.
@$2iv$*E )/eah-, )1a,umsi- and )(amani- make eight s!llables, and the
second foot of the Ga!atri has eight s!llables. (o the above three
@edas constitute the second foot of the Ga!atri. "e #ho kno#s the
second foot of the Ga!atri to be such #ins as much as that treasur! of
kno#ledge, the three @edas, has to confer.
@$2iv$.E )rana-, );pana- and )@!ana- make eight s!llables, and the third
foot of the Ga!atri has eight s!llables. (o the above three forms of vital
force constitute the third foot of the Ga!atri. "e #ho kno#s the third
foot of the Ga!atri to be such #ins all the living beings that are in the
universe. &o# its Turi!a, apparentl! visible, supramundane foot is
indeed this H the sun that shines. )Turi!a- means the fourth. );pparentl!
visible foot-, because he is seen, as it #ere. )(upramundane-, because
he shines on the #hole universe as its overlord. "e #ho kno#s the
fourth foot of the Ga!atri to be such shines in the same #a! #ith
splendour and fame.
@$2iv$0E That Ga!atri rests on this fourth, apparentl! visible,
supramundane foot. That again rests on truth. The e!e is truth, for the
e!e is indeed truth. Therefore if even toda! t#o persons come
disputing, one sa!ing, )I sa# it-, and another, )I heard of it-, #e believe
him onl! #ho sa!s, )I sa# it-. That truth rests on strength. The vital
force is strength. ("ence) truth rests on the vital force. Therefore the!
sa! strength is more po#erful than truth. Thus the Ga!atri rests on the
vital force #ithin the bod!. That Ga!atri saved the Ga!as. The organs
are the Ga!as8 so it saved the organs. &o#, because it saved the
organs, therefore it is called the Ga!atri. The (avitri that the teacher
communicates to the pupil is no other than this. It saves the organs of
him to #hom it is communicated.
@$2iv$3E (ome communicate (to the pupil) the (avitri that is ;nustubh
(sa!ing), )speech is ;nustubh8 #e shall impart that to him-. One should
not do like that. One should communicate that (avitri #hich is the
Ga!atri. Fven if a man #ho kno#s as above accepts too much as gift,
as it #ere, it is not (enough) for even one foot of the Ga!atri.
@$2iv$5E "e #ho accepts these three #orlds replete (#ith #ealth), #ill
be receiving (the results of kno#ing) onl! the first foot of the Ga!atri.
"e #ho accepts as much as this treasur! of kno#ledge, the @edas (has
to confer), #ill receive (the results of kno#ing) onl! its second foot.
;nd he #ho accepts as much as (is covered b!) all living beings, #ill
receive (the results of kno#ing) onl! its third foot. 4ith its fourth,
apparentl! visible, supramundane foot H the sun that shines H is not to
be counter balanced b! an! gift received. Indeed ho# could an! one
accept so much as gift B
@$2iv$7E Its salutationE )O Ga!atri, thou art one$footed, t#o$footed,
there$footed and four$footed, and thou art #ithout an! feet, for thou art
unattainable. (alutation to thee, the fourth, apparentl! visible,
supramundane foot ! >a! the enem! never attain his ob,ect !- ((hould
the kno#er of the Ga!atri) bear hatred to#ards an!bod!, (he should)
either (use this >antra)E )(uch and such H #a! his desired ob,ect never
flourish!- H in #hich case that ob,ect of the person against #hom he
thus salutes the Ga!atri, never flourishes H or (he ma! sa!), )>a! I
attain that (cherished ob,ect) of his!-
@$2iv$9E On this =anaka, Fmperor of @ideha, is said to have told Budila,
the son of ;svatarasva, )4ell, !ou gave !ourself out as a kno#er of the
Ga!atri8 then #h!, alas, are !ou carr!ing (me) as an elephant B- "e
replied, )Because I did not kno# its mouth, O Fmperor-. )Lire is its
mouth. Fven if the! put a large Auantit! of fuel into the fire, it is all
burnt up. (imilarl!, even if one #ho kno#s as above commits a great
man! sins, he consumes them all and becomes pure, cleansed,
undeca!ing and immortal-.
@$2v$'E The face (nature) of (at!a (Brahman) is hidden (as it #ere) #ith
a golden vessel. O usan (nourisher of the #orld H the sun), remove it,
so that I, #hose realit! is (at!a, ma! see (the face). O usan, O solitar!
/ishi (seer or traveller), O 1ama (controller), O (ur!a (sun), O son of
ra,apati (God or "iran!agarbha), take a#a! th! ra!s, curb th!
brightness. I #ish to behold that most benignant form of thine. I m!self
am that person8 and I am immortal. (4hen m! bod! falls) ma! m! vital
force return to the air (cosmic force), and this bod! too, reduced to
ashes, (go to the earth)! O fire, #ho art the s!llable )Om-, O %eit! of
deliberations, recollect, recollect all that I have done, O %eit! of
deliberations, recollect, recollect all that I have done. O Lire, lead us
along the good #a! to#ards our riches (deserts). O Lord, thou kno#est
ever!bod!-s mental states8 remove the #il! evil from us. 4e utter
repeated salutations to thee.
@I$i$'E Om. "e #ho kno#s that #hich is the oldest and greatest,
becomes the oldest and greatest among his relatives. The vital force is
indeed the oldest and greatest. "e #ho kno#s it to be such becomes
the oldest and greatest among his relatives as #ell as among those of
#hom he #ants to be such.
@I$i$*E "e #ho kno#s the @asistha (that #hich best helps to d#ell or
cover) becomes the @asistha among his relatives. The organ of speech
is indeed the @asistha. "e #ho kno#s it as such becomes the @asistha
among his relatives as #ell as among those of #hom he #ants to be
such.
@I$i$.E "e #ho kno#s ratistha (that #hich has steadiness) lives
steadil! in difficult as #ell as smooth places and times. The e!e indeed
is ratistha, for through the e!e one lives steadil! in difficult as #ell as
smooth places and times. "e #ho kno#s it as such lives steadil! in
difficult as #ell as smooth places and times.
@I$i$0E "e #ho kno#s (ampad (prosperit!) attains #hatever ob,ect he
desires. The ear indeed is (ampad, for all these @edas are acAuired
#hen one has the ear (intact). "e #ho kno#s it to be such attains
#hatever ob,ect he desires.
@I$i$3E "e #ho kno#s the abode becomes the abode of his relatives as
#ell as of (other) people. The >anas indeed is the abode. "e #ho
kno#s it to be such becomes the abode of his relatives as #ell as of
(other) people.
@I$i$5E "e #ho kno#s ra,ati (that #hich has the attribute of
generation) is enriched #ith children and animals. The seed (organ)
has this attribute. "e #ho kno#s it to be such is enriched #ith children
and animals.
@I$i$7E These organs, disputing over their respective greatness, #ent to
Brahman and said to him, )4hich of us is the @asistha B- "e said, )That
one of !ou #ill be the @asistha, #ho departing from among !ourselves,
people consider this bod! far more #retched-.
@I$i$9E The organ of speech #ent out. ;fter sta!ing a #hole !ear out it
came back and said, )"o# did !ou manage to live #ithout me B- The!
said, )4e lived ,ust as dumb people do, #ithout speaking through the
organ of speech, but living through the vital force, seeing through the
e!e, hearing through the ear, kno#ing through the mind and having
children through the organ of generation.- (o the organ of speech
entered.
@I$i$:E The e!e #ent out. ;fter sta!ing a #hole !ear out it came back
and said, )"o# did !ou manage to live #ithout me B- The! said, )4e
lived ,ust as blind people do, #ithout seeing through the e!e, but living
through the vital force, speaking through the organ of speech, hearing
through the ear, kno#ing through the mind and having children
through the organ of generation.- (o the e!e entered.
@I$i$'<E The ear #ent out. ;fter sta!ing a #hole !ear out it came back
lived ,ust as deaf people do, #ithout hearing through the ear, but living
through the vital force, speaking through the organ of speech, seeing
through the e!e, kno#ing through the mind and having children
through the organ of generation.- (o the ear entered.
@I$i$''E The mind #ent out. ;fter sta!ing a #hole !ear out it came back
lived ,ust as idiots do, #ithout kno#ing through the mind, but living
through the vital force, speaking through the organ of speech, seeing
through the e!e, hearing through the ear and having children through
the organ of generation.- (o the mind entered.
@I$i$'*E The organ of generation #ent out. ;fter sta!ing a #hole !ear
out it came back and said, )"o# did !ou manage to live #ithout me B-
The! said, )4e lived ,ust as eunuchs do, #ithout having children
through the organ of generation, but living through the vital force,
speaking through the organ of speech, seeing through the e!e, hearing
through the ear and kno#ing through the mind.- (o the organ of
generation entered.
@I$i$'.E Then as the vital force #as about to go out, it uprooted those
organs ,ust as a great, fine horse from (ind pulls out the pegs to #hich
his feet are tied. The! said, )lease do not go out, sir, #e cannot live
#ithout !ou-. )Then give me tribute.- );ll right-.
@I$i$'0E The organ of speech said, )That attribute of the @asistha #hich I
have is !ours-. The e!eE )That attribute of steadiness #hich I have is
!ours-. The earE )That attribute of prosperit! #hich I have is !ours-. The
mindE )That attribute of abode #hich I have is !ours-. The organ of
generationE )That attribute of generation #hich I have is !ours-. (The
vital force saidE) )Then #hat #ill be m! food and m! dress B- (The
organs saidE) )4hatever is (kno#n as) food, including dogs, #orms,
insects and moths, is !our food, and #ater !our dress-. "e #ho kno#s
the food of the vital force to be such, never happens to eat an!thing
that is not food, or to accept an!thing that is not food. Therefore #ise
men #ho are versed in the @edas sip a little #ater ,ust before and after
eating. The! regard it as removing the nakedness of the vital force.
@I$ii$'E (vetaketu, the grandson of ;runa, came to the assembl! of the
anchalas. "e approached ravahana, the son of =ivala, #ho #as being
#aited on (b! his servants). (eeing him the +ing addressed him, )Bo! !-
"e replied, )1es, sir-. )"ave !ou been taught b! !our father B- "e said,
)1es-.
@I$ii$*E )%o !ou kno# ho# these people diverge after death B- )&o-, said
he. )%o !ou kno# ho# the! return to this #orld B- )&o-, said he. )%o !ou
kno# ho# the other #orld is never filled b! so man! people d!ing thus
again and again B- )&o-, said he. )%o !ou kno# after ho# man!
oblations are offered #ater (the liAuid offerings) rises up possessed of
a human voice (or under the name of man) and speaks B- )&o-, said he.
)%o !ou kno# the means of access to the #a! of the gods, or that to
the #a! of the manes H doing #hich people attain either the #a! of the
gods or the #a! of the manes B 4e have heard the #ords of the
>antraE )I have heard of t#o routes for men, leading to the manes and
the gods. Going along them all this is united. The! lie bet#een the
father and the mother (earth and heaven).c- "e said, )I kno# not one of
them-.
@I$ii$.E Then the +ing invited him to sta!. The bo!, disregarding the
invitation to sta!, hurried a#a!. "e came to his father and said to him,
)4ell, did !ou not tell me before that !ou had (full!) instructed me B-
)"o# (did !ou get hurt), m! sagacious child B- )That #retch of a
+shatri!a asked me five Auestions, and I kne# not one of them.- )4hich
are the! B- )These-, and he Auoted their first #ords.
@I$ii$0E The father said, )>! child, believe me, #hatever I kne# I told
!ou ever! bit of it. But come, let us go there and live as students-. )1ou
go alone, please-. ;t this Gautama came to #here +ing ravahana, the
son of =ivala, #as giving audience. The +ing gave him a seat, had #ater
brought for him, and made him the reverential offering. Then he said,
)4e #ill give revered Gautama, a boon-.
@I$ii$3E ;runi said, )1ou have promised me this boon. lease tell me
#hat !ou spoke to m! bo! about-.
@I$ii$5E The +ing said, )This comes under heavenl! boons, Gautama.
lease ask some human boon-.
@I$ii$7E ;runi said, )1ou kno# that I alread! have gold, cattle and
horses, maid$servants, retinue, and dress. Be not ungenerous to#ards
me alone regarding this plentiful, infinite and ine2haustible (#ealth).-
)Then !ou must seek it according to form, Gautama-. )I approach !ou
(as a student)-. The ancients used to approach a teacher simpl!
through declaration. ;runi lived as a student b! merel! announcing
that he #as at his service.
@I$ii$9E The +ing saidE lease do not take offence #ith us, Gautama, as
!our paternal grandfathers did not (#ith ours). Before this, this learning
never rested #ith a Brahmana. But I shall teach it to !ou8 for #ho can
refuse !ou #hen !ou speak like this B
@I$ii$:E That #ord (heaven), O Gautama, is fire, the sun is its fuel, the
ra!s its smoke, the da! its flame, the four Auarters its cinder, and the
intermediate Auarters its sparks. In this fire the gods offer faith (liAuid
oblations in subtle form). Out of that offering +ing >oon is born (a bod!
is made in the moon for the sacrificer).
@I$ii$'<E ar,an!a (the god of the rain), O Gautama, is fire, the !ear is
its fuel, the clouds its smoke, lightning its flame, thunder its cinder,
and the rumblings its sparks. In this fire the gods offer +ing >oon. Out
of that offering rain is produced.
@I$ii$''E This #orld, O Gautama, is fire, the earth is its fuel, fire its
smoke, the night its flame, the moon its cinder, and stars its sparks. In
this fire the gods offer rain. Out of that offering food is produced.
@I$ii$'*E >an, O Gautama, is fire, the open mouth is its fuel, the vital
force its smoke, speech its flame, the e!e its cinder, and the ear its
sparks. In this fire the gods offer food. Out of that offering the seed is
produced.
@I$ii$'.E 4oman, O Gautama, is fire. In this fire the gods offer the seed.
Out of that offering a man is born. "e lives as long as he is destined to
live. Then, #hen he dies $$
@I$ii$'0E The! carr! him to be offered in the fire. The fire becomes his
fire, the fuel his fuel, the smoke his smoke, the flame his flame, the
cinder his cinder, and the sparks his sparks. In this fire the gods offer
the man. Out of that offering the man emerges radiant.
@I$ii$'3E Those #ho kno# this as such, and those others #ho meditate
#ith faith upon the (at!a$Brahman in the forest, reach the deit!
identified #ith the flame, from him the deit! of the da!, from him the
deit! of the fortnight in #hich the moon #a2es, from him the deities of
the si2 months in #hich the sun travels north#ard, from them the deit!
identified #ith the #orld of the gods, from him the sun, and from the
sun the deit! of lightning. (Then) a being created from the mind (of
"iran!agarbha) comes and conducts them to the #orlds of
"iran!agarbha. The! attain perfection and live in those #orlds of
"iran!agarbha for a great man! superfine !ears. The! no more return
to this #orld.
@I$ii$'5E 4hile those #ho conAuer the #orlds through sacrifices, charit!
and austerit!, reach the deit! of smoke, from him the deit! of the
night, from him the deit! of the fortnight in #hich the moon #anes,
from him the deities of the si2 months in #hich the sun travels
south#ard, from them the deit! of the #orld of the manes, and from
him the moon. /eaching the moon the! become food. There the gods
en,o! them as the priests drink the shining (oma ,uice (graduall!,
sa!ing, as it #ere), )Llourish, d#indle-. ;nd #hen their past #ork is
e2hausted, the! reach (become like) this ether, from the ether air, from
air rain, and from rain the earth. /eaching the earth the! become food.
Then the! are again offered in the fire of man, thence in the fire of
#oman, #hence the! are born (and perform rites) #ith a vie# to going
to other #orlds. Thus do the! rotate. 4hile those others #ho do not
kno# these t#o #a!s become insects and moths, and these freAuentl!
biting things (gnats and mosAuitoes).
@I$iii$'E "e #ho #ishes to attain greatness (should perform) on an
auspicious da! in a fortnight in #hich the moon #a2es, and under a
male constellation, during the north#ard march of the sun, (a sacrifice
in the follo#ing manner)E "e should undertake for t#elve da!s a vo#
connected #ith the Cpasads (i.e. live on milk), collect in a cup of bo#l
made of fig #ood all herbs and their grains, s#eep and plaster (the
ground), purif! the offerings in the prescribed manner, interpose the
>antha (paste made of those things), and offer oblations #ith the
follo#ing >antrasE )O Lire, to all those gods under !ou, #ho spitefull!
frustrate men-s desires, I offer their share. >a! the!, being satisfied,
satisf! me #ith all ob,ects of desire ! (vaha. To that all$procuring deit!
#ho turns out spiteful under !our protection, thinking she is the
support of all, I offer this stream of clarified butter. (vaha-.
@I$iii$*E Offering oblations in the fire sa!ing, )(vaha to the oldest, (vaha
to the greatest-, he dips the remnant adhering to the ladle into the
paste. Offering oblations in the fire sa!ing, )(vaha to the vital force,
(vaha to the @asistha-, he drips the remnant, etc. Offering oblations
sa!ing, )(vaha to the organ of speech, (vaha to that #hich has
steadiness-, he drips, etc. Offering oblations sa!ing, (vaha to the e!e,
(vaha to prosperit!-, he drips etc. Offering oblations sa!ing, )(vaha to
the ear, (vaha to the abode-, he drips, etc. Offering oblations sa!ing,
)(vaha to the >anas, (vaha to ra,ati-, he drips, etc. Offering oblations
sa!ing, )(vaha to the organ of generation-, he drips, etc.
@I$iii$.E Offering an oblation in the fire sa!ing, )(vaha to fire-, he drips
the remnant adhering to the ladle into the paste. Offering and oblation
sa!ing, )(vaha to the moon,- he drips, etc. Offering an oblation sa!ing,
)(vaha to the earth-, he drips, etc. Offering an oblation sa!ing, )(vaha
to the sk!-, he drips, etc. Offering an oblation sa!ing, )(vaha to
heaven-, he drips, etc. Offering an oblation sa!ing, )(vaha to the earth,
sk! and heaven-, he drips, etc. Offering an oblation sa!ing, )(vaha to
the Brahmana-, he drips, etc. Offering an oblation sa!ing, )(vaha to the
+shatri!a-, he drips, etc. Offering an oblation sa!ing, )(vaha to the
past-, he drips, etc. Offering an oblation sa!ing, )(vaha to the future-,
he drips, etc. Offering an oblation sa!ing, )(vaha to the #hole-, he
drips, etc. Offering an oblation sa!ing, )(vaha to all-, he drips, etc.
Offering an oblation sa!ing, )(vaha to ra,apati-, he drips, etc.
@I$iii$0E Then he touches the paste sa!ing, )1ou move (as the vital
force), !ou burn (as fire), !ou are infinite (as Brahman), !ou are still (as
the sk!). 1ou combine ever!thing in !ourself. 1ou are the sound )"im-,
and are uttered as )"im- (in the sacrifice b! the rastotr). 1ou are the
Cdgitha and are chanted (b! the Cdgatr). 1ou are recited (b! the
;dhvar!u) and recited back (b! the ;gnidhra). 1ou are full! ablaDe in a
humid (cloud). 1ou are omnipresent, and master. 1ou are food (as the
moon), and light (as fire). 1ou are death, and !ou are that in #hich all
things merge-.
@I$iii$3E Then he takes it up sa!ing, )1ou kno# all (as the vital force)8 #e
too are a#are of !our greatness. The vital force is the king, the lord,
the ruler. >a! it make me king, lord and ruler !-
@I$iii$5E Then he drinks it sa!ing, )The radiant sun is adorable $$8 The
#inds are blo#ing s#eetl!, the rivers are shedding hone!, ma! the
herbs be s#eet unto us ! (vaha to the earth. Glor! #e meditate upon8
>a! the nights and da!s be charming, and the dust of the earth be
s#eet, ma! heaven, our father, be gracious ! (vaha to the sk!. >a! he
direct our intellect8 >a! the (oma creeper be s#eet unto us, ma! the
sun be kind, ma! the Auarters be helpful to us ! (vaha to heaven-.
Then he repeats the #hole Ga!atri and the #hole >adhumati, and sa!s
at the end, )>a! I be all this ! (vaha to the earth, sk! and heaven.-
Then he drinks the #hole remnant, #ashes his hands, and lies behind
the fire #ith his head to the east. In the morning he salutes the sun
sa!ing, )Thou art the one lotus of the Auarters8 ma! I be the one lotus
of men !- Then he returns the #a! he #ent, sits behind the fire, and
repeats the line of teachers.
@I$iii$7E Cddalaka, the son of ;runi, taught this to his pupil 1a,navalk!a,
the @a,asane!a, and said, )(hould one sprinkle it even on a dr! stump,
branches #ould gro# and leaves sprout-.
@I$iii$9E The 1a,navalk!a, the @a,asane!a, taught this to his pupil
>adhuka, the son of aingi and said, )(hould one sprinkle it even on a
dr! stump, branches #ould gro# and leaves sprout-.
@I$iii$:E >adhuka, the son of aingi, again taught this to his pupil 6ula,
the son of Bhagavitta, and said, )(hould one sprinkle it even on a dr!
stump, branches #ould gro# and leaves sprout-.
@I$iii$'<E Then 6ula, the son of Bhagavitta, taught this to his pupil
=anaki, the son of ;!asthuna, and said, )(hould one sprinkle it even on
a dr! stump, branches #ould gro# and leaves sprout-.
@I$iii$''E =anaki, the son of ;!asthuna, again taught this to (at!akama,
the son of =abala, and said, )(hould one sprinkle it even on a dr!
stump, branches #ould gro# and leaves sprout-.
@I$iii$'*E ;nd (at!akama, the son of =abala, in his turn, taught this to
his pupils and said, )(hould one sprinkle it even on a dr! stump,
branches #ould gro# and leaves sprout-. One must not teach this to
an!one but a son or a pupil.
@I$iii$'.E Lour things are made of fig #oodE the ladle, the bo#l, the fuel
and the t#o mi2ing rods. The cultivated grains are ten in numberE /ice,
barle!, sesame, beans, ;nu, ri!angu, #heat, lentils, pulse and
vetches. The! should be crushed and soaked in curds, hone! and
clarified butter, and offered as an oblation.
@I$iv$'E The earth is the essence of all these beings, #ater the essence
of the earth, herbs of #ater, flo#ers of herbs, fruits of flo#ers, man of
fruits, and the seed of man.
@I$iv$*E ra,apati thought, )4ell, let me make an abode for it-, and he
created #oman.
@I$iv$.E XXXXXXX
@I$iv$0E +no#ing veril! this, Cddalaka, the son of ;runa, &aka, the son
of >udgala, and +umaraharita said, )>an! men $Brahmanas onl! in
name H #ho have union #ithout kno#ing as above, depart from this
#orld impotent and bereft of merits-.
@I$iv$3E XXXXXXX..
@I$iv$5E If man sees his reflection in #ater, he should recite the
follo#ing >antraE )(>a! the gods grant) me lustre, manhood,
reputation, #ealth and merits-. (he (his #ife) is indeed the goddess of
beaut! among #omen. Therefore he should approach this handsome
#oman and speak to her.
@I$iv$7E If she is not #illing, he should bu! her over8 and if she is still
un!ielding, he should strike her #ith a stick or #ith the hand and
proceed, uttering the follo#ing >antra, KI take a#a! !our reputation-,
etc. (he is then actuall! discarded.
@I$iv$9E If she is #illing, he should proceed, uttering the follo#ing
>antraE )I transmit reputation into !ou-, and the! both become
reputed.
@I$iv$:E XXXXXXX..
@I$iv$'<E XXXXXXX..
@I$iv$''E XXXXXXX..
@I$iv$'*E If a man-s #ife has a lover #hom he #ishes to in,ure, he
should put the fire in an unbaked earthen vessel, spread stalks of reed
and +usa grass in an inverse #a!, and offer the reed tips, soaked in
clarified butter, in the fire in an inverse #a!, sa!ing, )Thou hast
sacrificed in m! kindled fire, I take a#a! th! rana and ;pana H such
and such. Thou hast sacrificed in m! kindled fire, I take a#a! th! sons
and animals H such and such. Thou hast sacrificed in m! kindled fire, I
take a#a! th! @edic rites and those done according to the (mriti H such
and such. Thou hast sacrificed in m! kindled fire, I take a#a! th! hopes
and e2pectations H such and such-. The man #hom a Brahmana #ith
kno#ledge of this ceremon! curses, departs from this #orld
emasculated and shorn of his merits. Therefore one should not #ish
even to cut ,okes #ith the #ife of a @edic scholar #ho kno#s this
ceremon!, for he #ho has such kno#ledge becomes an enem!.
@I$iv$'.E If an!bod!-s #ife has the monthl! sickness, she should drink
of three da!s out of a cup (+amsa). &o (udra man or #oman should
touch her. ;fter three nights she should bathe, put on a ne# cloth, and
be put to thresh rice.
@I$iv$'0E "e #ho #ishes that his son should be born fair, stud! one
@eda and attain a full term of life, should have rice cooked in milk, and
he and his #ife should eat it #ith clarified butter. Then the! #ould be
able to produce such a son.
@I$iv$'3E "e #ho #ishes that his son should be born ta#n! or bro#n,
stud! t#o @edas and attain a full term of life, should have rice cooked
in curd, and he and his #ife should eat it #ith clarified butter. Then
the! #ould be able to produce such a son.
@I$iv$'5E "e #ho #ishes that his son should be born dark #ith red e!es,
stud! three @edas and attain a full term of life, should have rice cooked
in #ater and he and his #ife should eat #ith clarified butter. Then the!
#ould be able to produce such a son.
@I$iv$'7E "e #ho #ishes that a daughter should be born to him #ho
#ould be a scholar and attain a full term of life, should have rice
cooked #ith sesame, and he and his #ife should eat it #ith clarified
butter. Then the! #ould be able to produce such a daughter.
@I$iv$'9E "e #ho #ishes that a son should be born to him #ho #ould be
a reputed scholar, freAuenting the assemblies and speaking delightful
#ords, #ould stud! all the @edas and attain a full term of life, should
have rice cooked #ith the meat of a vigorous bull or one more
advanced in !ears, and he and his #ife should eat it #ith clarified
butter. Then the! #ould be able to produce such a son.
@I$iv$':E In the ver! morning he purifies the clarified butter according
to the mode of (thalipaka, and offers (thalipaka oblations again and
again, sa!ing, )(vaha to fire, (vaha to ;numati, (vaha to the radiant
sun #ho produces infallible results-. ;fter offering, he takes up (the
remnant of the cooked food), eats part of it and gives the rest to his
#ife. Then he #ashes his hands, fills the #ater$vessel and sprinkles her
thrice #ith that #ater, sa!ing. )Get up from here, @isvavasu, and find
out another !oung #oman (#ho is) #ith her husband.-
@I$iv$*<E "e embraces her sa!ing, )I am the vital force, and !ou are
speech8 !ou are speech, and I am the vital force8 I am (aman, and !ou
are /ik8 I am heaven, and !ou are the earth8 come, let us strive
together so that #e ma! have a male child.-
@I$iv$*'E XXXXX.
@I$iv$**E XXXXX..
@I$iv$*.E XXXX..
@I$iv$*0E 4hen (the son) is born, he should bring in the fire, take him in
his lap, put a mi2ture of curd and clarified butter in a cup, and offer
oblations again and again #ith that, sa!ing, )Gro#ing in this home of
mine (as the son), ma! I maintain a thousand people ! >a! (the
goddess of fortune) never depart #ith children and animals from his
line ! (vaha. The vital force that is in me, I mentall! transfer to !ou.
(vaha. If I have done an!thing too much or to little in this ceremon!,
ma! the all$kno#ing beneficent fire make it ,ust right for me H neither
too much nor too little ! (vaha.-
@I$iv$*3E Then putting (his mouth) to the child-s right ear, he should
thrice repeat, )(peech, speech-. &e2t mi2ing curd, hone! and clarified
butter, he feeds him #ith (a strip of) gold not obstructed (b! an!thing),
sa!ing, )I put the earth into !ou, I put the sk! into !ou, I put heaven
into !ou, I put the #hole of the earth, sk! and heaven into !ou-.
@I$iv$*5E The he gives him a name, )1ou are @eda (kno#ledge)-. That is
his secret name.
@I$iv$*7E Then he hands him to his mother to be suckled, sa!ing,
)Offering (arasvati, that breast of thine #hich is stored #ith results, is
the sustainer of all, full of milk, the obtainer of #ealth (one-s deserts)
and generous, and through #hich thou nourishest all #ho are #orth! of
it (the gods etc.) H transfer that here (to m! #ife, for m! babe) to suck-.
@I$iv$*9E Then he addressed the motherE )1ou are the adorable
;rundhati, the #ife of @asistha8 !ou have brought forth a male child
#ith the help of me, #ho am a man. Be the mother of man! sons, for
!ou have given us a son-. Of him #ho is born as the child of a
Brahmana #ith this particular kno#ledge, the! sa!, )1ou have
e2ceeded !our father, and !ou have e2ceeded !our grandfather. 1ou
have reached the e2treme limit of attainment through !our splendour,
fame and Brahmanical po#er.-
@I$v$'E &o# the line of teachersE The son of autimsa (received it) from
the son of +at!a!ani. "e from the son of gautami. The son of Gautami
from the son of Bharadva,i. "e from the son of arasari. The son of
arasari from the son of ;upasvasti. "e from the son of another
arasari. "e from the son of +at!a!ani. The son of kat!a!ani from the
son of +ausiki. The son of +ausiki from the son of ;lambi and the son of
@ai!aghrapadi. The son of @ai!aghrapadi from the son of +anvi and the
son of +api. The son of +api H
@I$v$*E Lrom the son of ;tre!i. The son of ;tre!i from the son of
gautami. The son of Gautami from the son of Bharadva,i. "e from the
son of parasari. The son of arasari from the son of @atsi. The son of
@atsi from the son of another arasari. The son of arasari from the son
of @arkaruni. "e from the son of another @arkaruni. This one from the
son of ;rtabhagi. "e from the son of (aungi. The son of (aungi from
the son of (amkrti. "e from the son of ;lamba!ani. "e again from the
son of ;lambi. The son of ;lambi from the son of ,a!anti. "e from the
son of >anduka!ani. "e in his turn from the son of >anduki. The son of
manduki from the son of (andili. The son of (andili from the son of
/athitari. "e from the son of Bhaluki. The son of Bhaluki from the t#o
sons of +raunciki. The! from the son of @aidabhrti. "e from the son of
+arsake!i. "e again from the son of racina!ogi. "e from the son of
(am,ivi. The son of (am,ivi from ;surivasin, the son of rasni. The son
of rasni from ;sura!ana. "e from ;suri. ;suri H
@I$v$.E Lrom 1a,navalk!a. 1a,navalk!a from Cddalaka. Cddalaka from
;runa. ;runa from Cpavesi. Cpavesi from +usri. +usri from @a,asravas.
"e from =ihvavat, the son of Badh!oga. "e from ;sita, the son of
@arsagana. "e from "arita +as!apa. "e from (ilpa +as!apa. This one
from +as!ana, the son of &idhruva. "e from @ac. (he from ;mbhini.
(he from the sun. These #hite 1a,uses received from the sun are
e2plained b! 1a,navalk!a @a,asane!a.
@I$v$0E The same up to the son of (am,ivi. The son of (am,ivi from
>anduka!ani. >anduka!ani from mandav!a. >andav!a from +autsa.
+autsa from >ahitthi. "e from @amakaksa!ana. "e from (andil!a.
(andil!a from @ats!a. @ats!a from +usri. +usri from 1a,navacas, the son
of ra,astamba. "e from Tura, the son of +avasi. "e from ra,apati
("iran!agarbha). ra,apati through his relation to Brahman (the @edas).
Brahman is self$born. (alutation to Brahman.
"ere ends the Brihadaran!opanishad, as contained in the (ukla$1a,ur$
@eda.
#hando"ya Upanishad
Translated by Swai Swahananda
Published by Sri %aa"rishna $ath, Chennai
I$i$'E One should meditate on the s!llable Om8 the Cdgitha, for one
sings the Cdgitha, beginning #ith Om. Of this, the e2planation follo#s.
I$i$*E The essence of all these beings is the earth. The essence of the
earth is #ater. The essence of #ater is vegetation. The essence of
vegetation is man. The essence of man is speech. The essence of
speech is /ik. The essence of /ik is (aman. The essence of (aman is
Cdgitha.
I$i$.E The s!llable Om #hich is called Cdgitha, is the Auintessence of
the essences, the supreme, deserving of the highest place and the
eighth.
I$i$0E 4hich one is /ik B 4hich one is (aman B 4hich one is Cdgitha B
This is being considered no#.
I$i$3E (peech alone is /ik. rana is (aman. The s!llable Om is Cdgitha.
(peech and rana, (the sources of) /ik and (aman, taken together
form a couple.
I$i$5E This couple is ,oined together in the s!llable Om. 4henever a
couple come together, the!, indeed, fulfil each other-s desire.
I$i$7E "e #ho meditates upon this s!llable as Cdgitha kno#ing it thus
(as the fulfiller), veril! becomes a fulfiller of all the desirable ends.
I$i$9E That veril! is the s!llable of assent, for #henever one assents to a
thing, one sa!s onl! )Om-. ;ssent alone is prosperit!. "e #ho meditates
upon this s!llable as Cdgitha, kno#ing it thus (as endo#ed #ith the
Aualit! of prosperit!), veril! becomes one #ho increases all the
desirable ends.
I$i$:E 4ith this does the threefold kno#ledge proceed8 (because) #ith
Om does one cause to listen8 #ith Om does one recite8 #ith Om does
one sing aloud. Lor the #orship of this s!llable, #ith its o#n greatness
and essence (the @edic rites are performed).
I$i$'<E "e #ho kno#s it thus and he #ho does not kno# H both perform
actions #ith it. Lor kno#ledge and ignorance are different (in their
results). 4hatever is performed #ith kno#ledge, faith and meditation
becomes more effective. Cp to this trul! is the e2planation of (the
greatness of) this s!llable Om.
I$ii$'E Once upon a time the gods and the demons, both descendants of
ra,apati, #ere engaged in a fight. In that fight, the gods performed
the rites of the Cdgatir priests resolving, )4ith this #e shall defeat
them-.
I$ii$*E Then the! meditated on (the deit! of) rana connected #ith the
nose, as Cdgitha8 the demons pierced it #ith evil. Therefore #ith it, the
nose, one smells both the fragrant and the foul, for it has been pierced
#ith evil.
I$ii$.E Then the! meditated on (the deit! of) speech as Cdgitha8 the
demons pierced it #ith evil. Therefore #ith it one speaks both truth and
untruth, for it has been pierced #ith evil.
I$ii$0E Then the! meditated on (the deit! of) e!e as Cdgitha8 the
demons pierced it #ith evil. Therefore #ith the e!e one sees both the
sightl! and the unsightl!, for it has been pierced #ith evil.
I$ii$3E Then the! meditated on (the deit! of) ear as Cdgitha8 the
demons pierced it #ith evil. Therefore #ith the ear one hears both the
pleasant and the unpleasant, for it has been pierced #ith evil.
I$ii$5E Then the! meditated on (the deit! of) mind as Cdgitha8 the
demons pierced it #ith evil. Therefore #ith the mind one thinks both
good and evil thoughts, for it has been pierced #ith evil.
I$ii$7E Then the! meditated on the rana in the mouth as Cdgitha. The
demons came in clash #ith it and #ere destro!ed, ,ust as a lump of
cla! is destro!ed, striking against a hard rock.
I$ii$9E Thus it is that the rana in the mouth has not been destro!ed and
is pure. Fven as a lump of cla! striking against a hard rock is
destro!ed, so #ill he be destro!ed #ho #ishes to do evil to one #ho
kno#s this (the purit! of rana) or #ho (actuall!) in,ures that kno#er,
for he is like a hard rock.
I$ii$:E 4ith this rana in the mouth one discerns neither s#eet smell nor
foul, for it is free from sin. 4hat one eats or drinks through this, even
#ith that he maintains the other ranas. ;nd not finding this at the
time of death, the rana in the mouth and its dependants depart8 and
thus indeed one opens the mouth at the time of death.
I$ii$'<E ;ngiras meditated on that rana as Cdgitha. The sages consider
this alone as ;ngirasa #hich is the essence of the limbs.
I$ii$''E (o Brihaspati meditated on rana as Cdgitha. The sages
consider this alone as Brihaspati, for speech is great and this rana is
its lord.
I$ii$'*E (o ;!as!a meditated on rana as Cdgitha (identif!ing it #ith
himself). The sages consider this alone as ;!as!a for it goes out of the
mouth.
I$ii$'.E Baka, the son of %albha, kne# it thus. (o he became the
Cdgatir$singer of the sacrificers d#elling in &aimisa. Lor their sake he
sang to fulfil their desires.
I$ii$'0E "e #ho kno#s it thus and meditates on the Cdgitha as the
s!llable Om, looking upon it as rana, certainl! becomes the singer
(and procurer) of the desired ob,ects. This is the meditation #ith
reference to the bod!.
I$iii$'E &o# the meditation (on the Cdgitha) #ith reference to the gods
is described. One should meditate on him #ho gives heat (i.e. the sun)
as Cdgitha. @eril!, #hen he rises, he sings aloud for the sake of all
creatures. 4hen he rises, he dispels darkness and fear. @eril!, he #ho
kno#s the sun as being endo#ed #ith these Aualities, becomes the
dispeller of darkness and (the conseAuent) fear.
I$iii$*E This rana in the mouth and that sun are the same. This is #arm
and that is #arm. eople call this as (vara (that is going) and that as
(vara and rat!asvara (that is going and coming). Therefore one
should meditate on this rana and that sun as Cdgitha.
I$iii$.E &o#, veril! one should meditate on @!ana as Cdgitha. That
#hich one breathes out is rana and that #hich one breathes in is
;pana. The ,unction of rana and ;pana is @!ana. That #hich is @!ana,
even that is speech. Therefore, one utters speech #hile one neither
breathes out nor breathes in.
I$iii$0E That #hich is speech, even that is /ik. Therefore #hile one
neither breathes out nor breathes in, one pronounces the /ik. That
#hich is /ik, even that is (aman. Therefore, #hile one neither breathes
out nor breathes in, one sings the (aman. That #hich is (aman, even
that is Cdgitha. Therefore, #hile one neither breathes out nor breathes
in, one sings the Cdgitha.
I$iii$3E Therefore #hatever other actions reAuire strength, such as the
kindling of fire b! friction, running a race to#ards a goal, the bending
of a strong bo#, are all performed, #hile one neither breathes out nor
breathes in. Lor this reason one should meditate on @!ana as Cdgitha.
I$iii$5E &o#, one should meditate on the s!llables of )Cdgitha- H namel!,
the s!llables )ut-, )gi- and )tha-. rana is )ut-, because through rana
one arises (ut$tisthati). (peech is )gi-, because speech is called #ord
(girah). Lood is )tha-, because upon food all this is established
(sthitam).
I$iii$7E "eaven is ut, the sk! is gi, the earth is tha. The sun is ut, the air
gi, the fire, tha. The (ama$@eda is ut, the 1a,ur$@eda gi, the /ig$@eda
tha. Lor him, speech !ields the milk #hich is the benefit of speech. ;nd
he becomes rich in food8 and an eater of food, #ho kno#s thus and
meditates on the s!llables of )Cdgitha-, namel!, ut, gi and tha.
I$iii$9E &o# follo#s the fulfilment of #ishesE One should meditate on the
ob,ects contemplated. One should reflect upon (aman b! means of
#hich one proceeds to sing the (totra.
I$iii$:E One should reflect upon the /ik in #hich that (aman occurs,
upon the sage b! #hom it is intuited and upon the deit! to #hom he
proceeds to pra!.
I$iii$'<E One should reflect upon the metre in #hich he proceeds to sing
a (totra8 and he should reflect upon the h!mn #ith #hich he proceeds
to sing it.
I$iii$''E "e should reflect upon the Auarter (of heaven) to#ards #hich
he proceeds to sing a (totra.
I$iii$'*E Lastl!, having thought about himself, he should sing a (totra
reflecting upon his desired ob,ect avoiding all faults. @er! Auickl! #ill
be fulfilled for him the desire, desiring #hich he ma! sing the (totra
!ea, desiring #hich he ma! sing the (totra.
I$iv$'E One should meditate on the s!llable Om, the Cdgitha, for one
sings the Cdgitha beginning #ith Om. Of this the e2planation follo#s.
I$iv$*E @eril!, the gods, being afraid of death, took refuge in the three
@edas. The! covered themselves #ith the metrical h!mns. Because
the! covered themselves #ith these, the metrical h!mns are called
6handas.
I$iv$.E =ust as a fisherman #ould see a fish in #ater, so did %eath
observe the gods in the (rites connected #ith) /ik, (aman and 1a,us.
The!, too, kno#ing this, arose from the /ik, (aman and 1a,us, and
entered the (vara (the s!llable Om).
I$iv$0E @eril!, #hen one learns the /ik, he loudl! pronounces )Om-. It is
the same #ith (aman and #ith 1a,us. This s!llable Om is indeed (vara8
it again is immortalit! and fearlessness. "aving entered into (vara (i.e.
having meditated) the gods became immortal and fearless.
I$iv$3E "e #ho #orships this s!llable kno#ing it thus, enters this
s!llable, the (vara, #hich is immortalit! and fearlessness. ;nd having
entered it, he becomes immortal b! that nectar, b! #hich the gods
became immortal.
I$v$'E &o#, that #hich is Cdgitha is veril! ranava and that #hich is
ranava is Cdgitha. The !onder sun is Cdgitha and also ranava, for he
moves along pronouncing )Om-.
I$v$*E )To him (the sun itself) I sung8 therefore !ou are m! onl! son- thus
said +ausitaki to his son. )/eflect upon the Cdgitha as the ra!s of the
sun, then surel!, !ou #ill have man! sons. This is the meditation #ith
reference to the gods.
I$v$.E &o# (is the meditation) #ith reference to the bod!E One should
meditate on him #ho is this rana in the mouth, as Cdgitha, for he
moves along pronouncing )Om-.
I$v$0E )To him (the rana itself) did I sing8 therefore !ou are m! onl!
son-, thus said +ausitaki to his son. cI shall get man! sonsc, thinking
thus, sing praise to the Cdgitha as the manifold ranas.-
I$v$3E )&o#, that #hich is Cdgitha, is veril! ranava8 and that #hich is
ranava, is Cdgitha-, so one should think. ;s a result of it, even if he
chants #rongl!, he rectifies it b! the act done from the seat of the "otr
priest.
I$vi$'E The earth is /ik, the fire is (aman. This (aman rests upon that
/ik. Therefore the (aman is sung as resting upon the /ik. The earth is
)sa-, the fire is )ama-, and that makes )(ama-.
I$vi$*E The sk! is /ik, the air is (ama. This (aman rests upon that /ik.
Therefore the (aman is sung as resting upon the /ik. The sk! is )sa-,
the air is )ama-, and that makes )(ama-.
I$vi$.E "eaven is /ik, the sun is (aman. This (aman rests upon that /ik.
Therefore the (aman is sung as resting upon the /ik. "eaven is )sa-,
the sun is )ama-, and that makes )(ama-.
I$vi$0E The stars are /ik, the moon is (aman. This (aman rests upon
that /ik. Therefore the (aman is sung as resting upon the /ik. The
stars are )sa-, the moon is )ama-, and that makes )(ama-.
I$vi$3E &o#, the #hile light of the sun is /ik, the blue (light) that is
e2tremel! dark is (aman. This (aman rests upon that /ik. Therefore
the (aman is sung as resting upon the /ik.
I$vi$5E ;gain, the #hite light of the sun is )sa-, the blue (light) that is
e2tremel! dark is )ama-, and that makes )(ama-. &o#, that erson,
effulgent as gold, #ho is seen #ithin the sun, #ho is #ith golden beard
and golden hair, is e2ceedingl! effulgent even to the ver! tips of his
nails.
I$vi$7E "is e!es are bright like a red lotus. "is name is )ut-. "e has risen
above all evils. @eril!, he #ho kno#s thus rises above all evils.
I$vi$9E /ik and (aman are his t#o ,oints. Therefore he is Cdgitha.
Because the priest is the singer of this )ut-, he is the Cdgitha.
>oreover, he (this erson called )ut-) controls the #orlds #hich are
above that sun, as also the desires of the gods. This is #ith reference
to the gods.
I$vii$'E &o# (is the meditation) #ith reference to the bod!E (peech is
/ik, rana is (ama. This (aman rests upon that /ik. Therefore the
(aman is sung as resting upon the /ik. (peech is )sa-, rana is )ama-
and that makes )(ama-.
I$vii$*E The e!e is /ik, the self (reflected in the e!e) is (aman. This
(aman rests upon that /ik. Therefore the (aman is sung as resting
upon the /ik. The e!e is )sa-, the self is )ama-, and that makes )(ama-.
I$vii$.E The ear is /ik, the mind is (aman. This (aman rests upon that
/ik. Therefore the (aman is sung as resting upon the /ik. The ear is
)sa-, the mind is )ama-, and that makes c(ama-.
I$vii$0E &o#, the #hite light of the e!e is /ik, the blue (light) that is
e2tremel! dark is (aman. This (aman rests upon that /ik. Therefore
the (aman is sung as resting upon the /ik. The #hite light of the e!e is
)sa-, the blue (light) that is e2tremel! dark is )ama- and that makes
)(ama-.
I$vii$3E &o#, this person #ho is seen #ithin the e!e H he indeed is /ik,
he is (aman, he is Cktha, he is 1a,us, he is the @edas. The form of this
(person seen in the e!e) is the same as the form of that (person seen
in the sun). "is ,oints are the same as those of the other8 his name is
the same as that of the other.
I$vii$5E That (person in the e!e) is the lord of all the #orlds that are
e2tended belo#, as also of the desired ob,ects of men. (o those #ho
sing on the lute, sing of him alone and thereb! become endo#ed #ith
#ealth.
I$vii$7E &o# he #ho sings the (aman after kno#ing the deit! Cdgitha
thus, sings to both. Through that (person in the sun), he (that singer)
gets the #orlds be!ond that sun and also the desired ob,ects of gods.
I$vii$9$:E (imilarl!, through this person in the e!e, one gets the #orlds
that are e2tended belo# this person, and also the desired ob,ects of
men. Lor this reason, the Cdgatir priest #ho kno#s thus should ask
(the sacrificer)E )4hat desire shall I obtain for !ou b! singing the
(aman B- Lor he alone becomes capable of obtaining desires b! singing
, #ho kno#ing thus sings the (aman H !ea, sings the (aman.
I$viii$'E In ancient times there #ere three proficient in CdgithaE (ilaka
the son of (alavat, 6aikita!ana of the %albh!a famil! and ravahana
the son of =ivala. The! said, )4e are proficient in Cdgitha. If !ou agree,
let us enter on a discussion of Cdgitha-.
I$viii$*E )Let it be so-, sa!ing this the! sat do#n. Then ravahana =aivali
said, )1ou t#o, revered sirs, speak first8 and I shall listen to the #ords of
t#o Brahmanas conversing-.
I$viii$.E Then (ilaka (alavat!a said to 6aikita!ana %albh!a, )If !ou
permit, I shall Auestion !ou-. )guestion-, said he.
I$viii$0E ((ilaka asked), )4hat is the essence of (aman B- )The tune-,
said (%albh!a). )4hat is the essence of the tune B- )rana-, said
(%albh!a). )4hat is the essence of rana B- )Lood-, said (%albh!a).
)4hat is the essence of food B- )4ater-, said (%albh!a).
I$viii$3E )4hat is the essence of #ater B- )That (heavenl! #orld)-, said
(%albh!a). )4hat is the essence of the #orld B- )One cannot carr! (the
(aman) be!ond the heavenl! #orld-, said %albh!a8 )#e locate the
(aman in the #orld of heaven, for (aman is praised as heaven-.
I$viii$5E Then (ilaka (alavat!a said to 6aikita!ana %albh!aE )O %albh!a,
!our (aman is not indeed established. If someone one #ere to sa!,
c1our head shall fall do#nc, surel! !our head #ould fall do#n-.
I$viii$7E (%albh!a) )4ill !ou permit me, sir, to learn this of !ou B- )Learn-,
said ((ilaka). )4hat is the essence of that (heavenl!) #orld B- )This
earth-, said ((ilaka), )4hat is the essence of this earth B- )One cannot
carr! the (aman be!ond this #orld as its support-, said (ilaka8 )#e
locate the (aman in this #orld as its support, for (aman is e2tolled as
the earth-.
I$viii$9E ravahana =aivali said to him, )O (alavat!a, !our (ama, reall!,
has a further end. If someone no# #ere to sa!, c1our head shall fall
do#nc, surel! !our head #ould fall do#n. ((alavat!a) )4ill !ou permit
me, sir, to learn (this of !ou B) )Learn-, said (=aivali).
I$i2$'E ((alavat!a) )4hat is the essence of this #orld B- );kasa- said
(ravahana)8 );ll these beings arise from ;kasa alone and are finall!
dissolved into ;kasa8 because ;kasa alone is greater than all these and
;kasa is the support at all times.-
I$i2$*E It is this Cdgitha #hich is progressivel! higher and better. This
again is endless. "e #ho, kno#ing thus, meditates upon the
progressivel! higher and better Cdgitha, obtains progressivel! higher
and better lives and #ins progressivel! higher and better #orlds.
I$i2$.E ;tidhanvan, the son of (unaka, having taught this to
Cdarasandil!a, said, );s long as among !our descendants, this
kno#ledge of the Cdgitha continues, so long their life in this #orld #ill
be progressivel! higher and better than ordinar! lives.-
I$i2$0E );nd in that other #orld also their state #ill be similar-. "e #ho
kno#s and meditates thus H his life in this #orld surel! becomes
progressivel! higher and better, and so also his state in that other
#orld H !ea, in that other #orld.
I$2$'E 4hen the crops in the +uru countr! had been destro!ed b!
hailstorms, there lived Csasti, the son of 6akra #ith his !oung #ife in a
deplorable condition in the village of elephant$drivers.
I$2$*E "e begged food of an elephant$driver, #hile he #as eating beans
of an inferior Aualit!. The driver said to him, )There is no other food
than #hat is set before me-.
I$2$.E )Give me some of them-, said Csasti. The driver gave them to
him and said, )"ere is drink at hand, if !ou please '- )Then I shall be
drinking #hat is defiled-, said Csasti.
I$2$0E );re not these beans also defiled B- )Cnless I ate them, I #ould
surel! not have survived-, said Csasti, )but drinking is at m! option-.
I$2$3E Csasti, after he had eaten, brought the remainder to his #ife. (he
had alread! obtained her food b! alms8 so after receiving it she kept it
b!.
I$2$5E &e2t morning #hile leaving the bed he said, );las, if I could get a
little of food, I could earn a little #ealth. There a king is going to
institute a sacrifice8 he #ould appoint me to all the priestl! offices-.
I$2$7E "is #ife said to him, )4ell, lord, here are the beans (given b!
!ou).- "aving eaten them he #ent off to that sacrifice #hich #as being
performed.
I$2$9E (eeing the singing priests seated there, he sat do#n near the
singers in the place for singing the (totras. ;nd then he addressed the
rastotir priest.
I$2$:E )O rastotir, if !ou sing the rastava #ithout kno#ing the deit!
that belongs to the rastava, !our head #ill fall do#n-.
I$2$'<E In the same manner he addressed the Cdgatir priest, O Cdgatir,
if !ou sing the Cdgitha #ithout kno#ing the deit! that belongs to the
Cdgitha, !our head #ill fall do#n-.
I$2$''E In the same manner he addressed the ratihartir priest, )O
ratihartir, if !ou sing the ratihara #ithout kno#ing the deit! that
belongs to the ratihara, !our head #ill fall do#n-. Then the! all sat
do#n silentl! suspending their duties.
I$2i$'E Then the principal of the sacrifice said to him, I should like to
kno# !ou, revered sir, )I am 6hakra!ana Csasti-, said he.
I$2i$*E "e said, )I searched for !ou, revered sir, for all these priestl!
offices, but not finding !ou, sir, I have chosen others.-
I$2i$.E )/evered sir, !ou !ourself take up all the priestl! offices for me-.
)Be it so8 then, let these same priests sing the h!mns, being permitted
b! me. But !ou should give me as much #ealth as !ou give them.-
)@er! #ell-, said the sacrificer.
I$2i$0E Then the rastotir priest approached him and said, )/evered sir,
!ou said to meE )O rastotir, if !ou sing the rastava #ithout kno#ing
the deit! that belongs to the rastava, !our head #ill fall do#nc. 4hich
is that deit! B-
I$2i$3E )rana-, said Csasti, )all these movable and immovable beings
merge in rana (during dissolution) and rise out of rana (during
creation). This is the deit! that belongs to the rastava. If !ou sang the
rastava #ithout kno#ing him, after !our having been #arned thus b!
me, !our head #ould have fallen do#n.-
I$2i$5E Then the Cdgatir priest approached him and said, )/evered sir,
!ou said to meE )O Cdgatir, if !ou sing the Cdgitha #ithout kno#ing the
deit! that belongs to the Cdgitha, !our head #ill fall do#nc. 4hich is
that deit! B-
I$2i$7E )The sun-, said Csasti, )all these movable and immovable sing
the praise of the sun #hen he has come up. This is the deit! that
belongs to the Cdgitha. If !ou sang the Cdgitha #ithout kno#ing him,
after !our having been #arned thus b! me, !our head #ould have
fallen do#n.-
I$2i$9E Then the ratihartir priest approached him and said, )/evered
sir, !ou said to meE )O ratihartir, if !ou sing the ratihara #ithout
kno#ing the deit! that belongs to the ratihara, !our head #ill fall
do#nc. 4hich is that deit! B-
I$2i$:E )Lood-, said Csasti, )all these movable and immovable beings live
b! partaking of food onl!. This is the deit! that belongs to the
ratihara. If !ou sang the ratihara #ithout kno#ing him, after !our
having been #arned thus b! me, !our head #ould have fallen do#n.-
I$2ii$'E Therefore ne2t begins the Cdgitha seen b! the dogs. Once
%albh!a Baka, called also >aitre!a Glava, #ent out (of the village) for
the stud! of the @edas.
I$2ii$*E Before him a #hite dog appeared and other dogs gathered
around it and said, )/evered sir, please obtain food for us b! singing8
#e are hungr!.-
I$2ii$.E The #hite dog said to them, )6ome to me over here tomorro#
morning.- (The sage named) %albh!a Baka and >aitre!a Glava kept
#atch there for them.
I$2ii$0E =ust as those #ho recite the (totras singing the Bahispavamana
h!mn move along clasping one another-s hand, even so did the dogs
move along. Then the! sat do#n and began to pronounce )him-.
I$2ii$3E )Om, let us eat ! Om, let us drink ! Om, ma! the (sun #ho is)
god, @aruna, ra,apati and (avitir bring us food here. O Lord of food,
bring food here, !ea bring it, Om !-
I$2iii$'E @eril!, this #orld is the s!llable )hau- (#hich is a (tobha), the air
is the s!llable )hai-, the moon is the s!llable )atha-, the self is the
s!llable )iha- and the fire is the s!llable )I-.
I$2iii$*E The sun is the s!llable )u- (#hich is a (tobha), invocation is the
s!llable )e- the @isvadevas are the s!llable )auho!i-, ra,apati is the
s!llable )him-, rana is the (tobha )svara-, food is the (tobha )!a- and
@irat is the (tobha )vak-.
I$2iii$.E The undefinable and variable thirteenth (tobha is the s!llable
)hum-.
I$2iii$0E Lor him, speech !ields the milk, #hich is the benefit of speech8
and he becomes richin food and an eater of food, #ho thus kno#s this
sacred doctrine of the (amans H !ea, kno#s the sacred doctrine of the
(amans.
II$i$'E Om. (urel!, the meditation on the #hole (aman is good.
;n!thing that is good, people call as (aman, an!thing that is not good,
as ;saman.
II$i$*E Thus, #hen people sa!, )"e approached him #ith (aman-, then
the! sa! onl! thisE )"e approached him #ith a good motive-. ;nd #hen
the! sa!, )"e approached him #ith ;saman-, then the! sa! onl! thisc
)"e approached him #ith an evil motive.-
II$i$.E ;gain, people sa!E )Oh, this is (aman for us-, #hen it is
something good8 then the! sa! onl! thisE )Oh, this is good for us-.
;gain, the! sa!, )Oh, this is ;saman for us-, #hen it is not good8 then
the! sa! onl! thisE )Oh, this is evil.-
II$i$0E 4hen one #ho kno#s it thus meditates on the (aman as good,
all good Aualities hasten to#ards him and serve him.
II$ii$'E ;mong the #orlds one should meditate upon the (aman as
fivefold. The earth is the s!llable him, the fire is rasrava, the sk! is
Cdgitha, the sun is ratihara, and heaven is &idhana. Thus this
meditation pertains to the higher #orlds.
II$ii$*E &o#, among the lo#er #orlds. "eaven is the s!llable him, the
sun is rastava, the sk! is Cdgitha the fire is ratihara, and the earth is
&idhana.
II$ii$.E The #orlds in the ascending and descending lines belong to him.
4ho, kno#ing it thus (endo#ed #ith the Aualit! of )good-) meditates on
the fivefold (aman in the #orlds.
II$iii$'$*E One should meditate on the fivefold (aman as rain. The #ind
that precedes is the s!llable him, the cloud that is formed is rastava,
the sho#er is Cdgitha, lightning and thunder are ratihara, and the
ceasing is &idhana. It rains for him H indeed, he causes rain H #ho,
kno#ing it thus, meditates on the fivefold (aman as rain.
II$iv$'E One should meditate on the fivefold (aman in all the #aters.
4hen a cloud gathers, it is the s!llable him. 4hen it rains, it is
rastava. Those (#aters) that flo# to the east, are Cdgitha. Those that
flo# to the #est are ratihara. The ocean is &idhana.
II$iv$*E "e #ho, kno#ing it thus, meditates on the fivefold (aman in all
the #aters, does not dro#n in #ater and he becomes rich in #ater.
II$v$'E One should meditate on the fivefold (aman as the seasonsE The
spring is the s!llable him, the summer is rastava, the rain! season is
Cdgitha, the autumn is ratihara, and the #inter is &idhana.
II$v$*E "e, #ho kno#ing it thus, meditates on the fivefold (aman in the
seasons, him the seasons serve and he becomes rich in seasons.
II$vi$'E One should meditate on the fivefold (aman as the animals. The
goats are the s!llable him, the sheep are rastava, the co#s are
Cdgitha, the horses are ratihara, and man is &idhana.
II$vi$*E "e, #ho kno#ing it this, meditates on the fivefold (aman in
animals, to him animals belong and he becomes rich in animals.
II$vii$'E One should meditate on the progressivel! higher and better
fivefold (aman as the senses8 The organ of smell is the s!llable him,
the organ of speech is rastava, the e!e is Cdgitha, the ear is
ratihara, and the mind is &idhana. @eril!, these are progressivel!
higher and better.
II$vii$*E "e #ho kno#ing it thus, meditates on the fivefold (aman,
progressivel! higher and better, in the senses, to him belong
progressivel! higher and better lives and he #ins ever higher and
better #orlds. (o much for (the meditation on) the fivefold (aman.
II$viii$'$*E &e2t is the meditation on the sevenfold (aman. One should
meditate on the sevenfold (aman as speech. 4hatsoever in speech is
)hum-, that is the s!llable him8 #hatever is )pra-, that is rastava8
#hatever is )a-, that is ;di (the first)8 #hatever is )ut-, that is Cdgitha8
#hatever is )prati-, that is ratihara8 #hetever is )upa-, that is
Cpadrava8 and #hatever is )ni-, that is &idhana.
II$viii$.E "e #ho kno#ing it thus, meditates on the sevenfold (#hole)
(aman as speech, for him speech !ields milk i.e. its appropriate
benefit, and he becomes rich in food and an eater of food.
II$i2$'E &e2t, one should meditate upon the sevenfold (aman as the
!onder sun. "e is the (aman because he is al#a!s the same. "e is the
(aman because he is the same to all, for each one thinks, )"e faces
me, he faces me.-
II$i2$*E One should kno# that all these beings are dependent on him.
4hat he is before rising, that is "imkara. On this, the animals are
dependent. ;s the! participate in the "imkara part of this (aman, do
the! utter him (before sunrise).
II$i2$.E Then, the form of the sun #hen it has ,ust risen, that is
rastava. On this, men are dependent. ;s the! participate in the
rastava part of this (aman, so are the! desirous of praise, direct and
indirect.
II$i2$0E ;nd the form of the sun as it appears at the time of the
assembling of its ra!s, that is ;di. On this, the birds are dependent. ;s
the! participate in the ;di part of this (aman, so do the! hold
themselves unsupported in the sk! and fl! about.
II$i2$3E &e2t, the form of the sun that appears ,ust at midda!, that is
Cdgitha. On this, the gods are dependent. ;s the! participate in the
Cdgitha part of this (aman, so are the! the best among the offsprings
of ra,apati.
II$i2$5E &e2t, the form of the sun that appears ,ust after midda! and
before (the latter part of) afternoon, that is ratihara. On this, the
foetuses are dependent. ;s the! participate in the ratihara part of this
(aman, (so are the! held up in the #omb) and the! do not fall do#n.
II$i2$7E &e2t, the form of the sun that appears #hen it is past afternoon
and before sunset, that is Cpadrava. On this, the #ild animals are
dependent. ;s the! participate in the Cpadrava part of this (aman, so
do the!, #hen the! see a man, run a#a! to the forest, as to a place of
safet!.
II$i2$9E &o#, the form of the sun that appears ,ust after sunset, that is
&idhana. On this, the fathers are dependent. ;s the! participate in the
&idhana part of this (aman, so do people la! them aside.
II$2$'E &o#, veril!, one should meditate on the sevenfold (aman, #hich
has all its parts similar, and #hich leads be!ond death. )"imkara, has
three s!llables8 )rastava- has three s!llables. (o the! are eAual to
each other.
II$2$*E );di- has t#o s!llables8 )ratihara- has four s!llables. 4e take
one s!llable from ratihara to ;di. (o the! are eAual to each other.
II$2$.E )Cdgitha- has three s!llables8 )Cpadrava- has four s!llables.
Three and three become eAual. One s!llable is left over8 that reall! is
tri$s!llabic8 so it also becomes eAual.
II$2$0E )&idhana- has three s!llables, and this to is eAual (to the others).
These, indeed, are the t#ent! t#o s!llables (of the sevenfold (aman).
II$2$3$5E "e #ho, kno#ing this (aman thus (as good), meditates on the
sevenfold (aman, #hich has all its parts similar and #hich leads
be!ond death, reaches the sun (%eath) b! the number t#ent!$one8 for,
counting from this #orld the !onder sun is veril! the t#ent!$first. 4ith
the remaining t#ent!$second s!llable he conAuers the #orld be!ond
the sun. That #orld is of the nature of bliss, and is free from miser!.
(That is), he obtains victor! over the sun, and then a victor! still higher
becomes his, #ho meditates on the sevenfold (aman.
II$2i$'E The mind is "imkara, speech is rastava, the e!e is Cdgitha, the
ear is ratihara, and the rana is &idhana. This is the Ga!atra (aman
#oven in (the rana and) the senses.
II$2i$*E "e #ho thus kno#s this Ga!atra (aman as #oven in (the rana
and) the senses, becomes the possessor of perfect senses, reaches the
full length of life, lives gloriousl!, becomes great #ith offspring and
cattle, and great also #ith fame. "is hol! vo# is that he should be
high$minded.
II$2ii$'E One rubs, that is "imkara. The smoke is produced, that is
rastava. It blaDes, that is Cdgitha. The embers are formed, that is
ratihara. It goes do#n, that is &idhana. It is completel! e2tinguished,
that is &idhana. This is the /athantara (aman #oven in fire.
II$2ii$*E "e #ho thus kno#s this /athantara (aman as #oven in fire
becomes radiant #ith the hol! effulgence born of sacred #isdom, is
endo#ed #ith good appetite and reaches the full length of life, lives
gloriousl!, becomes great #ith offspring and cattle, and great also #ith
fame. "is hol! vo# is that he should neither sip nor spit facing the fire.
II$2iii$'$*E The @amadev!a (aman is #oven in a couple. "e #ho thus
kno#s this @amadev!a (aman as #oven in a couple becomes one of
the couple and procreates. "e reaches the full length of life, lives
gloriousl!, becomes great #ith offspring and cattle, and great also #ith
fame. "is hol! vo# is that he should not despise an! #oman.
II$2iv$'E The rising sun is "imkara8 the risen sun is rastava8 the
midda! sun is Cdgitha8 the sun in the afternoon is ratihara, and the
setting sun is &idhana. This is the Brihat (aman #oven in the sun.
II$2iv$*E "e #ho thus kno#s this Brihat (aman as #oven in the sun
becomes refulgent and endo#ed #ith good appetite, reaches the full
length of life, lives gloriousl!, becomes great #ith offspring and cattle,
and great also #ith fame. "is hol! vo# is that he should not find fault
#ith the burning sun.
II$2v$'E The #hite clouds gather, that is "imkara. The (rain$bearing)
cloud is formed, that is rastava. It rains, that is Cdgitha. It flashes and
thunders, that is ratihara. It ceases, that is &idhana. This is the
@airupa (aman #oven in the rain$cloud.
II$2v$*E "e #ho thus kno#s this @irupa (aman as #oven in the rain$
cloud acAuires cattle of handsome and manifold forms, reaches the full
length of life, lives gloriousl!, becomes great #ith offspring and cattle,
and great also #ith fame. "is hol! vo# is that he should not find fault
#ith the rain$cloud #hen it rains.
II$2vi$'E The spring is "imkara, the summer is rastava, the rain!
season is Cdgitha, the autumn is ratihara, and the #inter is &idhana.
This is the @aira,a (aman #oven in the seasons.
II$2vi$*E "e #ho thus kno#s this @aira,a (aman as #oven in the
seasons shines #ith offspring, cattle and the hol! effulgence born of
sacred #isdom, reaches the full length of life, lives gloriousl!, becomes
great #ith offspring and cattle and great also #ith fame. "is hol! vo#
is that he should not find fault #ith the seasons.
II$2vii$'E The earth is "imkara, the sk! is rastava, heaven is Cdgitha,
the Auarters are ratihara, and the ocean is &idhana. This is the
(akvari (aman #oven in the #orlds.
II$2vii$*E "e #ho thus kno#s this (akvari (aman #oven in the #orlds,
becomes the possessor of the #orlds, reaches the full length of life,
lives gloriousl!, becomes great #ith offspring and cattle and great also
#ith fame. "is hol! vo# is that he should not find fault #ith the #orlds.
II$2viii$'E The goats are "imkara, the sheep are rastava, the co#s are
Cdgitha, the horses are ratihara, and man is &idhana. This is the
/evati (aman #oven in the animals.
II$2viii$*E "e #ho thus kno#s this /evati (aman #oven in the animals,
becomes the possessor of animals, reaches the full length of life, lives
gloriousl!, becomes great #ith offspring and cattle, great also #ith
fame. "is hol! vo# is that he should not find fault #ith animals.
II$2i2$'E The hair is "imkara, the skin is rastava, the flesh is Cdgitha,
the bone is ratihara, and the marro# is &idhana. This is the
1a,na!a,ni!a (aman #oven in the limbs of the bod!.
II$2i2$*E "e #ho thus kno#s this 1a,na!a,ni!a (aman, #oven in the
limbs of the bod!, is endo#ed #ith all the limbs, and is not crippled in
an! limb8 he reaches the full length of life, lives gloriousl!, becomes
great #ith offspring and cattle and great also #ith fame. "is hol! vo#
is that he should not eat fish and meat for a !ear, or rather, he should
not eat fish and meat at all.
II$22$'E Lire is "imkara, ;ir is rastava, the (un is Cdgitha, the (tars are
ratihara, and the >oon is &idhana. This is the /a,ana (aman #oven in
the deities.
II$22$*E "e #ho kno#s thus kno#s this /a,ana (aman #oven in the
deities, abides in the same #orld or gets the same prosperit! as these
ver! deities or attains union #ith them8 he reaches the full length of
life, lives gloriousl!, becomes great #ith offspring and cattle and great
also #ith fame. "is hol! vo# is that he should not find fault #ith the
Brahmanas.
II$22i$'E The three @edas are "imkara8 the three #orlds are rastava8
Lire, ;ir and the (un are Cdgitha8 the (tars, the birds and the ra!s are
ratihara8 the serpents, the celestial singers and the fathers are
&idhana. This is the collection of (amans #oven in all things.
II$22i$*E @eril!, he #ho thus kno#s this collection of (amans as #oven
in all things becomes the lord of all things.
II$22i$.E There is this verse about itE That #hich is fivefold in groups of
three H there is nothing else greater or other than these (fifteen).
II$22i$0E "e #ho kno#s that kno#s all. ;ll the Auarters bring offerings to
him. "is hol! vo# is that he should meditate )I am all- H !ea, that is his
vo#.
II$22ii$'E )Of the (amans, I choose the one that bello#s, as it #ere, and
is good for cattle,- thus (some think). This is the loud singing sacred to
;gni, the undefined one to ra,apati, the defined one to (oma, the soft
and smooth to @a!u, the smooth and strong to Indra, the heron$like to
Brihaspati, and the ill$sounding to @aruna. @eril!, one ma! practise all
these, but should avoid the one sacred to @aruna.
II$22ii$*E )>a! I obtain immortalit! for the gods b! singing-, (thinking)
thus one should sing. )>a! I obtain m! singing, oblation for the fathers,
hope for men, grass and #ater for animals, the heavenl! #orld for the
sacrificer, and food for m!self-, $$ thus reflecting in his mind on all
these, he should sing the (totra attentivel!.
II$22ii$.E ;ll vo#els are the embodiments of Indra8 all sibilants are the
embodiments of ra,apati8 all (parsa consonants are the embodiments
of %eath. If an!one should reprove him for the pronunciation of his
vo#els, he should tell him, )I have taken m! refuge in Indra8 he #ill
ans#er !ou.-
II$22ii$0E ;nd if some one should reprove him for sibilants he should tell
him, )I have taken m! refuge in ra,apati8 he #ill crush !ou-. ;nd if
some one should reprove him for his (parsa consonants, he should tell
him, )I have taken m! refuge in %eath8 he #ill burn !ou up.-
II$22ii$3E ;ll vo#els should be pronounced sonant and strong, (#ith the
thought), )>a! I impart strength to Indra (rana)-. ;ll sibilants should
be pronounced, neither inarticulatel!, nor leaving out the elements of
sound, but distinctl! (#ith the thought), )>a! I give m!self to ra,apati
(@irat).- ;ll (parsa consonants should be pronounced slo#l!, #ithout
mi2ing them #ith an! other letter, (#ith the thought), )>a! I #ithdra#
m!self from %eath.-
II$22iii$'E Three are the branches of religious dut!. (acrifice, stud! and
gifts H these are the first. ;usterit! alone is the second, and the
celibate student of sacred kno#ledge, #ho lives in the house of the
teacher throughout his life mortif!ing his bod! in the teacher-s house,
is the third. ;ll these become possessors of meritorious #orlds8 but he
#ho is established firml! in Brahman, attains immortalit!.
II$22iii$*E ra,apati brooded on the #orlds. Lrom them, thus brooded
upon, issued forth the threefold @eda (as their essence). "e brooded on
this. Lrom this, thus brooded upon, issued forth the s!llables Bhuh,
Bhuvah and (vah.
II$22iii$.E "e brooded on them. Lrom them, thus brooded upon, issued
forth (as their essence) the s!llable Om (Brahman). =ust as all the parts
of the leaf, are permeated b! the ribs of the leaf, so are all the #ords
permeated b! the s!llable Om. @eril!, the s!llable Om is all this H !ea,
the s!llable Om is veril! all this.
II$22iv$'$*E The e2pounders of Brahman sa!, )The morning libation is of
the @asus, the midda! libation is of the /udras and the third libation is
of the ;dit!as and of the @isvadevas. 4here, the, is the #orld of the
sacrificer B- "o# can he #ho does not kno# this, perform (sacrifices) B
It is onl! after kno#ing this that he should perform (sacrifices).
II$22iv$.$0E Before the commencement of the morning chant, the
sacrificer sits do#n behind the Garhapat!a fire, facing the north and
sings the (aman sacred to the @asusE )(O Lire), open the door of this
#orld that #e ma! see !ou for obtaining the kingdom.-
II$22iv$3$5E Then he offers the oblation (#ith the >antra) H )(alutation
to Lire, #ho d#ells in the region of the earth. Obtain the region, for me
the sacrificer. This region, indeed, is to be obtained b! the sacrificer. ;t
the end of the duration of this life, I, the sacrificer, am #illing to come
here H (vaha.- )Cnbar the door of the region-, sa!ing this he gets up.
(;s a result) the @asus grant him (the region connected #ith) the
morning libation.
II$22iv$7$9E Before the starting of the midda! libation, the sacrificer sits
do#n behind the ;gnidhri!a fire, facing the north, and sings the (aman
sacred to the /udrasE )(O Lire), open the door of the region of the sk!
that #e ma! see !ou for obtaining the sovereignt! of the sk!.-
II$22iv$:$'<E Then he offers the oblation (#ith the >antra)E )(alutation
to @a!u, #ho d#ells in the region of the sk!. Obtain this region for me,
the sacrificer. This region, indeed, is to be obtained b! the sacrificer. ;t
the end of the duration of this life, I, the sacrificer, am #illing to go
there H (vaha-. )Cnbar the door of the region-, sa!ing this he gets up.
(;s a result) the /udras grant him (the region of the sk! connected
#ith) the midda! libation.
II$22iv$''$'.E Before beginning the third libation, the sacrificer sits
do#n behind the ;havani!a fire, facing the north, and sings the (aman
sacred to the ;dit!as and the one sacred to the @isvadevasE )(O Lire),
open the door of the region of heaven that #e ma! see !ou for
obtaining the sovereignt! of heaven-. This is the (aman sacred to the
;dit!as. &e2t is the one sacred to the @isvadevas8 )(O Lire), open the
door of the region of heaven that #e ma! see !ou for obtaining the
supreme sovereignt!.-
II$22iv$'0$'3E Then the sacrificer offers the oblation (#ith the >antra)E
)(alutation to the ;dit!as and to the @isvadevas, the inhabitants of the
region of heaven. Obtain the region of heaven for me, the sacrificer.
This region, indeed, is to be obtained b! the sacrificer. ;t the end of
the duration of this life, I, the sacrificer, am #illing to go there H (vaha-.
)Cnbar the door of the region-, sa!ing this, he gets up.
II$22iv$'5E The ;dit!as and the @isvadevas grant him (the region
appropriate to) the third libation. "e alone kno#s the real character of
the sacrifice, #ho kno#s thus.
III$i$'E Om. The !onder sun indeed is the hone! of the gods. Of this
hone!, heaven is the cross$beam, the sk! is the hone! comb, and (the
#ater particles in) the ra!s are the eggs.
III$i$*$.E The eastern ra!s of that sun are its eastern hone!$cells8 the
/iks are the bees, (the ritual of) the /ig$@eda is the flo#er and those
#aters are the nectar. Those ver! /iks (the bees) pressed this /ig$
@eda. Lrom it, thus pressed, issued forth as ,uice, fame, splendour (of
limbs), (alertness of) the senses, virilit!, and food for eating.
III$i$0E That ,uice flo#ed forth8 it settled b! the side of the sun. @eril!,
this it is that appears as the red hue of the sun.
III$ii$'E ;nd its southern ra!s are its southern hone! cells. The 1a,us
verses are the bees. The 1a,ur$@eda is the flo#er8 and those #aters are
the nectar.
III$ii$*E Those ver! 1a,us verses pressed this 1a,ur$@eda. ;nd from it,
thus pressed, issued forth as ,uice, fame, splendour of limbs, alertness
of the senses, virilit!, and food for eating.
III$ii$.E It, flo#ed forth8 it settled b! the side of the sun. @eril!, this it is
that appears as the #hite hue of the sun.
III$iii$'E ;nd its #estern ra!s are its #estern hone! cells. The (amans
are the bees. The (ama$@eda is the flo#er8 and those #aters are the
nectar.
III$iii$*E Those ver! (amans pressed this (ama$@eda. Lrom it, thus
pressed, issued forth as ,uice, fame, splendour of limbs, alertness of
the senses, virilit!, and food for eating.
III$iii$.E It flo#ed forth8 it settled b! the side of the sun. @eril!, this it is
that appears as the black hue of the sun.
III$iv$'E ;nd its northern ra!s are its northern hone! cells. The >antras
of the ;tharva$@eda are the bees. The Itihasa and the urana are the
flo#er8 and those #aters are the nectar.
III$iv$*E Those >antras of the ;tharva$@eda pressed this Itihasa$urana.
Lrom it, thus pressed, issued forth as ,uice, fame, splendour of limbs,
alertness of the senses, virilit!, and food for eating.
III$iv$.E It flo#ed forth8 it settled b! the side of the sun. @eril!, this it is
that appears as the deep black hue of the sun.
III$v$'E ;nd its upper ra!s are its upper hone! cells. The secret
teachings are the bees. Brahman (ranava) is the flo#er. Those #aters
(the results of the meditations on the ranava) are the nectar.
III$v$*E Those secret teachings pressed this ranava. Lrom it, thus
pressed, issued forth as ,uice, fame, splendour of limbs, alertness of
the senses, virilit!, and food for eating.
III$v$.E It flo#ed forth8 it settled b! the side of the sun. @eril!, this it is
that appears as the Auivering in the middle of the sun.
III$v$0E @eril!, these hues are the ,uice of the ,uices, for the @edas are
the essences and these are their essence. These hues indeed are the
nectar of the nectars, for the @edas are the nectar and these are their
nectar.
III$vi$'E That #hich is the first nectar (i.e. the red form), that veril!
@asus en,o! #ith ;gni as their leader. The gods, indeed, neither eat nor
drink, onl! #ith seeing this nectar are the! satisfied.
III$vi$*E The! enter into this ver! form (colour) and out of this form the!
emerge.
III$vi$.E "e #ho kno#s thus this nectar becomes one of the @asus, and
#ith ;gni as the leader, is satisfied onl! #ith seeing this nectar. "e
enters into this ver! form and out of this form he emerges.
III$vi$0E ;s long as the sun rises in the east and sets in the #est, so long
does he retain the sovereignt! and the heavenl! kingdom of (or similar
to that of) the @asus.
III$vii$'E ;nd that #hich is the second nectar (i.e. the #hite form), that
veril! the /udras en,o! #ith Indra as their leader. The gods, indeed,
neither eat nor drink8 onl! #ith seeing this nectar are the! satisfied.
III$vii$*E The! enter into this ver! form and out of this form the!
emerge.
III$vii$.E "e #ho kno#s thus this nectar becomes one of the /udras, and
#ith Indra as the leader, is satisfied onl! #ith seeing this nectar. "e
enters into this ver! form and out of this form he emerges.
III$vii$0E ;s long as the sun rises in the east and sets in the #est, even
t#ice so long does he (the (un) rise in the south and set in the north
and even so long does he retain the sovereignt! and the heavenl!
kingdom of the /udras.
III$viii$'E ;nd that #hich is the third nectar (i.e. the black form), that
veril! the ;dit!as en,o! #ith @aruna as their leader. The gods, indeed,
neither eat nor drink8 onl! #ith seeing this nectar are the! satisfied.
III$viii$*E The! enter into this ver! form and out of this form the!
emerge.
III$viii$.E "e #ho kno#s thus this nectar becomes one of the ;dit!as,
and #ith @aruna as the leader, is satisfied onl! #ith seeing this nectar.
"e enters into this ver! form and out of this form he emerges.
III$viii$0E ;s long as the sun rises in the south and sets in the north,
even t#ice so long does he (the (un) rise in the #est and set in the
east and even so long does he retain the sovereignt! and the heavenl!
kingdom of the ;dit!as.
III$i2$'E ;nd that #hich is the fourth nectar (i.e. the deep black colour),
that veril! the >aruts en,o! #ith (oma as their leader. The gods,
indeed, neither eat nor drink8 onl! #ith seeing this nectar are the!
satisfied.
III$i2$*E The! enter into this ver! form and out of this form the!
emerge.
III$i2$.E "e #ho kno#s thus this nectar becomes one of the >aruts, and
#ith (oma as the leader is satisfied onl! #ith seeing this nectar.
III$i2$0E ;s long as the sun rises in the #est and sets in the east, even
t#ice so long does he (the (un) rise in the north and set in the south
and even so long does he retain the sovereignt! and the heavenl!
kingdom of the >aruts.
III$2$'E ;nd that #hich is the fifth nectar (i.e. the Auivering form #ithin
the sun), that veril! the (adh!as en,o! #ith ranava as their leader.
The gods, indeed, neither eat nor drink8 onl! #ith seeing this nectar
are the! satisfied.
III$2$*E The! enter into this ver! form and out of this form the! emerge.
III$2$.E "e #ho kno#s thus this nectar becomes one of the (adh!as,
and #ith ranava as the leader is satisfied onl! #ith seeing this nectar.
III$2$0E ;s long as the sun rises in the north and sets in the south, even
t#ice so long does he (the (un) rise in overhead and set belo# and
even so long does he retain the sovereignt! and the heavenl! kingdom
of the (adh!as.
III$2i$'E Then, rising from there up#ard, he #ill neither rise nor set. "e
#ill remain alone in the middle. There is this verse about itE
III$2i$*E )&ever does this happen there. &ever did the sun set there nor
did it rise. O gods, b! this, m! assertion of the truth, ma! I not fall from
Brahman-.
III$2i$.E @eril!, for him the sun neither rises nor sets. "e #ho thus
kno#s this secret of the @edas, for him, there is perpetual da!.
III$2i$0E "iran!agarbha imparted this %octrine of "one! to ra,apati,
ra,apati to >anu, and >anu to his progen!. ;nd the father told his
eldest son Cddalaka ;runi this ver! kno#ledge of Brahman.
III$2i$3E ; father ma! declare to his eldest son or to an! other #orth!
disciple this ver! kno#ledge of "one!.
III$2i$5E ;nd not to an! one else, even if one should offer him this sea$
girt earth filled #ith #ealth. This (doctrine) is certainl! greater than
that. This certainl! is greater than that.
III$2ii$'E Ga!atri indeed is all this, #hatever being e2ists. (peech indeed
is Ga!atri8 for speech indeed sings and removes fear of all this that
e2ists.
III$2ii$*E That #hich is this Ga!atri, even that is this earth8 for on this
earth are all the beings established and the! do not transcend it.
III$2ii$.E That #hich is this earth (as Ga!atri), even that is this, i.e. this
bod! in respect of this person8 for these senses are indeed established
in this bod! and the! do not transcend it.
III$2ii$0E That #hich is the bod! in respect of a person, even that is
identical #ith) the heart #ithin this bod!8 for these senses are indeed
established in it and the! do not transcend it.
III$2ii$3E This #ell$kno#n Ga!atri is four footed and si2fold. The Ga!atri
Brahman is thus e2pressed in the follo#ing /ikE
III$2ii$5E (uch is the greatness of this (Brahman called Ga!atri). The
erson is even greater than this. ;ll this #orld is a Auarter of "im, the
other three Auarters of "is constitute immortalit! in heaven.
III$2ii$7$:E That #hich is (designated as) Brahman, even that is this
;kasa outside the bod!. That #hich is the ;kasa outside the bod!, even
that is the ;kasa inside the bod!. That #hich is the ;kasa inside the
bod!, even that is this ;kasa #ithin the (lotus of the) heart. This
Brahman is all$filling and unchanging. "e #ho kno#s (Brahman) thus,
gets all$filling and unchanging prosperit!.
III$2iii$'E Of the said heart, there are, indeed, five doors guarded b! the
gods. ("e #ho is in) that #hich is the eastern door of this, is rana. "e
is the e!e, he is the sun. This (Brahman called rana) should be
meditated upon as brightness and as the source of food. "e #ho
meditates thus, becomes resplendent and an eater of food.
III$2iii$*E ;nd (he #ho is in) that #hich is the southern door of this
(heart), is @!ana. "e is the ear, he is the moon. This (Brahman called
@!ana) should be meditated upon as prosperit! and fame. "e #ho
meditates thus becomes prosperous and famous.
III$2iii$.E ;nd (he #ho is in) that #hich is the #estern door of this
(heart), is ;pana. "e is speech, he is fire. This (Brahman called ;pana)
should be meditated upon as the hol! effulgence born of sacred
#isdom and as the source of food. "e #ho meditates thus becomes
radiant #ith the hol! effulgence born of sacred #isdom and also an
eater of food.
III$2iii$0E ;nd (he #ho is in) that #hich is the northern door of this
(heart), is (amana. "e is the mind, he is ar,an!a (the rain$god). This
(Brahman called (amana) should be meditated upon as fame and
grace. "e #ho meditates thus becomes famous and graceful.
III$2iii$3E ;nd (he #ho is in) that #hich is the upper door of this (heart),
is Cdana. "e is the air, he is the ;kasa. This (Brahman called Cdana)
should be meditated upon as strength and nobilit!. "e #ho meditates
thus becomes strong and noble.
III$2iii$5E These, veril!, are the five persons under Brahman, the
sentinels of the heavenl! #orld. "e #ho adores thus these five persons
under Brahman, the sentinels of the heavenl! #orld, in his famil! is a
hero born. "e #ho adores thus these five persons under Brahman, the
sentinels of the heavenl! #orld, reaches the heavenl! #orld.
III$2iii$7E ;gain, the light of Brahman that shines above this heaven,
above ever!thing, above all, in the incomparabl! good and the highest
#orlds, even this is the light #ithin the bod! of man. This light can be
seen inasmuch as one has a perception of #armth #hen one touches
the bod!. It can be heard inasmuch as, on closing the ears, one hears
something like the sound of a chariot or the bello#ing of a bull, or the
sound of a blaDing fire. One should meditate on the light as seen and
heard. One #ho meditates on this thus, becomes beautiful and
illustrious H !ea, one #ho meditates thus.
III$2iv$'E @eril!, all this universe is Brahman. Lrom "im do all things
originate, into "im do the! dissolve and b! "im are the! sustained. On
"im should one meditate in tranAuillit!. Lor as is one-s faith, such
indeed one is8 and as is one-s faith in this #orld, such one becomes on
departing hence. Let one, therefore, cultivate faith.
III$2iv$*$.E "e, #ho is permeating the mind, #ho has rana for his bod!,
#hose nature is consciousness, #hose resolve is infallible, #hose o#n
form is like ;kasa, #hose creation is all that e2ists, #hose are all the
pure desires, #ho possesses all the agreeable odours and all the
pleasant tastes, #ho e2ists pervading all this, #ho is #ithout speech
(and other senses), #ho is free from agitation and eagerness H this m!
;tman, residing in (the lotus of) the heart H is smaller than a grain of
padd!, than a barle! corn, than a mustard seed, than a grain of millet
or than the kernel of a grain of millet. This m! ;tman residing in (the
lotus of) the heart is greater than the earth, greater than the sk!,
greater than heaven, greater than all these #orlds.
III$2iv$0E "e, #hose creation is all that e2ists, #hose are all the pure
desires, #ho possesses all the agreeable odours and all the pleasant
tastes, #ho e2ists pervading all this, #ho is #ithout speech (and other
senses), #ho is free from agitation and eagerness, "e is m! ;tman
residing in (the lotus of) the heart8 "e is Brahman. On departing hence
I shall attain to "is being. "e alone #ho possesses this faith and has no
doubt about it (#ill obtain the result). Thus declared (andil!a H !ea,
(andil!a.
III$2v$'E The chest (i.e. the universe), having the sk! as its hollo# and
the earth for its (curved) bottom, does not deca!. The Auarters are
indeed its corners and heaven its upper lid. This #ell$kno#n chest is
the container of #ealth. ;ll things rest in it.
III$2v$*E Of that chest, the eastern Auarter is named =uhu, the southern
is named (ahamana, the #estern is named /a,ni and the northern is
named (ubhuta. The air is their calf. "e #ho kno#s this air, the calf of
the Auarters, thus (as immortal), never #eeps in mourning for his son.
I, #ishing m! son-s, longevit!, #orship thus this air, the calf of the
Auarters. >a! I never #eep to mourn m! son.
III$2v$.E I take refuge in the imperishable chest for such and such and
such. I take refuge in rana for such and such and such. I take refuge in
Bhuh for such and such and such. I take refuge in Bhuvah for such and
such and such. I take refuge in (vah for such and such and such.
III$2v$0E 4hen I said, )I take refuge in rana-, (it #as because) all these
beings, #hatsoever e2ist, are indeed rana. (o it #as in this alone that
I took refuge.
III$2v$3E Then #hen I said, )I take refuge in Bhuh-, I said onl! thisE )I take
refuge in the earth, I take refuge in the sk!, I take refuge in heaven-.
III$2v$5E Then #hen I said, )I take refuge in Bhuvah-, I said onl! thisE )I
take refuge in Lire, I take refuge in ;ir, I take refuge in the (un.-
III$2v$7E Then, #hen I said, )I take refuge in (vah-, I said onl! thisE )I
take refuge in the /ig$@eda, I take refuge in the 1a,ur$@eda, I take
refuge in the (ama$@eda- H !ea, that #as #hat I said.
III$2vi$'E >an, trul!, is the sacrifice. "is (first) t#ent!$four !ears are the
morning libation, for the metre Ga!atri is made up of t#ent!$four
s!llables, and the morning libation is related to the Ga!atri metre. 4ith
this the @asus are connected. The ranas indeed are the @asus, for
the! make all this stable.
III$2vi$*E %uring this period of life if an!thing (e.g. illness) causes him
pain, he should repeatE )O ranas, @asus, unite this morning libation of
mind #ith the midda! libation. >a! I #ho am a sacrifice not be lost in
the midst of the @asus #ho are the ranas-. "e surel! recovers from
that and becomes health!.
III$2vi$.E &o#, (his ne2t) fort!$four !ears are the mid$da! libation, (for)
the metre Tristubh is made up of fort!$four s!llables, and the mid$da!
libation is related to the Tristubh metre. 4ith this, the /udras are
connected. The ranas indeed are the /udras, for the! cause all this
(universe) to #eep.
III$2vi$0E %uring this period of life if an!thing (e.g. illness) causes him
pain, he should repeatE )O ranas, /udras, unite this mid$da! libation of
mine #ith the third libation. >a! I, #ho am a sacrifice, not be lost in
the midst of the /udras #ho are the ranas-. "e surel! recovers from
that and becomes health!.
III$2vi$3E Then (his ne2t) fort!$eight !ears are the third libation. The
metre =agati is made up of fort!$eight s!llables and the third libation is
related to the =agati metre. 4ith this, the ;dit!as are connected. The
ranas indeed are the ;dit!as, for the! accept all this.
III$2vi$5E %uring this period of life if an!thing (e.g. illness) causes him
pain, he should repeatE )O ranas, ;dit!as, e2tend this third libation of
mine to a full length of life. >a! I, #ho am a sacrifice, not be lost in the
midst of the ;dit!as #ho are the ranas.- "e surel! recovers from that
and becomes health!.
III$2vi$7E +no#ing this #ell$kno#n (doctrine of sacrifice) ;itare!a
>ahidasa said, )4h! do !ou afflict me thus, me #ho cannot be so
killed.- "e lived for one hundred and si2teen !ears. "e, too, #ho kno#s
thus, lives in vigour for one hundred and si2teen !ears.
III$2vii$'E That he (#ho performs the urusha sacrifice) feels hunger,
that he feels thirst, that he does not re,oice Hall these are the initiator!
rites of this sacrifice.
III$2vii$*E ;nd, that he eats that he drinks, that he re,oices H all these
approach Cpasadas.
III$2vii$.E ;nd, that he laughs, that he eats, that he behaves as one of a
couple H all these approach (totra and (astra.
III$2vii$0E ;nd his austerit!, gifts, uprightness, non$violence, and
truthfulness H all these are the largesses of this sacrifice.
III$2vii$3E Therefore people sa! )sos!ati- (#ill procreate), and )asosta-
(has procreated). ;gain, that is the procreation of this, and death is the
;vabhrita bath.
III$2vii$5E Ghora ;ngirasa e2pounded this #ell$kno#n doctrine to
%evaki-s son +rishna and said, )(uch a kno#er should, at the time of
death, repeat this triad H cThou art the imperishable, Thou art
unchangeable, Thou art the subtle essence of ranac. (On hearing the
above) he became thirstless. There are these t#o /ik stanDas in regard
to this.
III$2vii$7E (Those kno#ers of Brahman #ho have purified their mind
through the #ithdra#al of the senses and other means like
Brahmachar!a) see ever!#here (the da! H like the supreme light) of
the ancient One #ho is the seed of the universe, (the light that shines
in the Fffulgent Brahman). >a! #e, too having perceived the highest
light #hich dispels darkness, reach it. "aving perceived the highest
light in our o#n heart #e have reached that highest light, #hich is the
dispeller (of #ater, ra!s of light and the ranas), shining in all gods H
!ea, #e have reached that highest light.
III$2viii$'E The mind is Brahman, thus one should meditate H this is (the
meditation) #ith regard to the bod! (including the mind). &e2t, the
meditation #ith regard to the gods H the ;kasa is Brahman, thus (one
should meditate). Both the meditations, #ith regard to the bod! and
#ith regard to the gods are being en,oined.
III$2viii$*E This same Brahman has four feet. The organ of speech is one
foot. rana (the organ of smell) is one foot, the e!e is one foot and the
ear is one foot. This is #ith reference to the bod!. &e2t, #ith reference
to the gods. ;gni is one foot, @a!u is one foot, ;dit!a is one foot and
the Auarters are one foot. Thus both the meditations, #ith reference to
the bod! and #ith reference to the gods, are en,oined.
III$2viii$.E The organ of speech is one of the four feet of Brahman
(called >ind). 4ith the light of fire it shines and #arms. "e #ho kno#s
thus, shines and #arms #ith fame and celebrit! and #ith the hol!
effulgence born of sacred #isdom.
III$2viii$0E The organ of smell is one of the four feet of Brahman. 4ith
the light of air it shines and #arms. "e #ho kno#s thus, shines and
#arms #ith fame and celebrit! and #ith the hol! effulgence born of
sacred #isdom.
III$2viii$3E The e!e is one of the four feet of Brahman. 4ith the light of
the sun it shines and #arms. "e #ho kno#s thus, shines and #arms
#ith fame and celebrit! and #ith the hol! effulgence born of sacred
#isdom.
III$2viii$5E The ear is one of the four feet of Brahman. 4ith the light of
the Auarters it shines and #arms. "e #ho kno#s thus, shines and
#arms #ith fame and celebrit! and #ith the hol! effulgence born of
sacred #isdom H !ea, he #ho kno#s thus.
III$2i2$'E The (un is Brahman H this is the teaching. The further
e2planation of this (is here given). Before creation, this universe #as
non$e2istent. Then it became e2istent. It gre#8 it turned into an egg8 it
la! for a period of one !ear8 (and then) it burst open. Of the t#o halves
of that egg$shell, one #as of silver and the other of gold.
III$2i2$*E Of these, that #hich #as of silver is this earth. That #hich #as
of gold is heaven. That #hich #as the outer membrane is the
mountains. That #hich #as the inner membrane is the mist together
#ith the clouds. Those #hich #ere the veins are the rivers. That #hich
#as the #ater in the lo#er bell! is the ocean.
III$2i2$.E ;nd that #hich #as born is the !onder sun. ;fter he #as born,
sounds of the form of loud shouts arose, as also all beings and all
desired ob,ects. Therefore at his rise and his ever! return (or his
setting), sounds of the form of loud shouts arise, as also all beings and
all desired ob,ects.
III$2i2$0E "e #ho kno#s the (un thus and meditates on it as Brahman,
auspicious sounds #ill hasten to him and continue to delight him H !ea,
#ill continue to delight.
I@$i$'E Om. There lived =anasruti autra!ana #ho made gifts #ith
respect, #ho gave liberall!, and #ho had much food cooked (for
others). "e built rest$houses all round, thinking, )Fver!#here people
#ill eat of m! food-.
I@$i$*E Once at night, the s#ans fle# along. Then one s#an addressed
another s#an thus, )"o, "o, O Bhallaksa, Bhallaksa, the effulgence of
=anasruti autra!ana has spread like the heaven. %o not come in touch
#ith it, lest it should scorch !ou.-
I@$i$.E Bhallaksa replied to him, )lo, ho# could !ou so describe him as if
he #ere /aikva #ith the cart B- )Of #hat sort is this /aikva #ith the cart
B-
I@$i$0E )=ust as all the lo#er casts of the dice go over to one #ho has
#on the +rita$cast, so does go over to /aikva #hatsoever good the
creatures do8 so also to him #ho kno#s #hat /aikva kno#s. (uch is he
#ho has thus been spoken of b! me.-
I@$i$3$5E =anasruti autra!ana overheard those #ords. ;s soon as he
arose, he said to the attendant, )Lo, did !ou praise me like /aikva #ith
the cart B- )4hat sort of man is this /aikva #ith the cart B- (=anasruti
repeated the #ords of the s#an)E )=ust as all the lo#er casts of the dice
go over to one #ho has #on the +rita$cast, so does go over to /aikva
#hatsoever good the creatures do8 and so also to him #ho kno#s #hat
/aikva kno#s. (uch is he #ho has thus been spoken of b! me-.
I@$i$7E The attendant, having searched for him, came back thinking, )I
could not find him-. =anasruti said to him, )4ell, #here the kno#er of
Brahman should be searched for there search for him-.
I@$i$9E (;fter searching) he came to a man sitting under a cart and
scratching eruptions on his skin and, sitting near him, asked him,
)/evered sir, are !ou /aikva #ith the cart B- )4ell fello#, !es, I am-, he
admitted. Thinking )I have found him-, the attendant returned.
I@$ii$'$*E On hearing this, =anasruti autra!ana took #ith him si2
hundred co#s, a gold necklace, and a chariot dra#n b! mules and
#ent to /aikva and addressed him thusE )O /aikva, (here are for !ou)
these si2 hundred co#s, this gold necklace, and this chariot dra#n b!
mules. &o#, revered sir, instruct me about the deit! #hom !ou
#orship.-
I@$ii$.E The other man ans#ered him thusE );h, O (udra, let this gold
necklace together #ith the chariot and the co#s remain #ith !ou.-
Thereupon =anasruti autra!ana again took #ith him one thousand
co#s, a gold necklace, a chariot dra#n b! mules and his daughter and
#ent over to /aikva.
I@$ii$0E =anasruti said to himE )O /aikva, (here are for !ou) these one
thousand co#s, this gold necklace, this chariot dra#n b! mules, this
#ife, and this village in #hich !ou reside. &o#, revered sir, please
instruct me-.
I@$ii$3E Taking that princess to be the portal for the conve!ing of
kno#ledge, /aikva said, )O (udra, !ou have brought all these ! Fven b!
this means (i.e. the princess) !ou #ill make me talk.- The king gave
a#a! to him all those villages in the >ahavrisa countr! kno#n as
/aikvaparna #here /aikva lived. /aikva said to himE
I@$iii$'E ;ir indeed is the absorber. Lor #hen a fire goes out, it is in air
that it merges8 #hen the sun sets, it is in air that it merges8 #hen the
moon sets, it is in air that it merges.
I@$iii$*E 4hen #ater dries up, it is in air that it merges8 for air absorbs
all these. This is (the doctrine of (amvarga) #ith reference to the gods.
I@$iii$.E &e2t is (the doctrine of (amvarga) #ith reference to the bod!E
rana indeed is the absorber. 4hen one sleeps, speech merges in
rana, the e!e merges in rana, the ear merges in rana, the mind
merges in ranaE for rana, indeed, absorbs all these.
I@$iii$0E These, indeed, are the t#o absorbersE ;ir among the gods and
rana among the sense$organs.
I@$iii$3E Once upon a time, #hile +ape!a (aunaka and +aksaseni
;bhipratarin #ere being served #ith food, a celibate student of sacred
kno#ledge begged of them. The! did not give him an!thing.
I@$iii$5E The Brahmacharin said, )ra,apati, the one god s#allo#ed up
the four great ones8 he is the protector of the #orlds. O +ape!a, O
;bhipratarin, mortals do not see him #ho d#ells variousl!. Fven from
him, for #hom all this food is meant, !ou have #ithheld it.-
I@$iii$7E +ape!a (aunaka, reflecting on those #ords, approached him
(and said)E )"e #ho is the self of all gods and the creator of all beings,
#ho has undeca!ing teeth, #ho is the devourer, #ho is the #ise one,
#ho is himself never eaten (but) #ho devours even those #ho are not
food8 and hence (the kno#ers) describe his magnificence as
immeasurable H such, indeed, is the Brahman, O Brahmacharin, #hom
#e #orship-. (Then he told the servants)E )Give him food-.
I@$iii$9E The! gave him food. &o#, these five and the other five,
together becoming ten, constitute the +rita (dice$cast). Therefore (i.e.
because the number ten applies to both), these ten are the food or
@irat d#elling in all the ten Auarters, and these are (the en,o!er) +rita.
This @irat, of the form of ten deities, again, is the eater of food (as
+rita)8 b! him all this is perceived. "e #ho sees thus, b! him also all
this is perceived, and he becomes as eater of food.
I@$iv$'E Once upon a time (at!akama =abala addressed his mother
=abala, )>other, I desire to live the life of a celibate student of sacred
kno#ledge in the teacher-s house. Of #hat lineage am I B-
I@$iv$*E (he said to him, )>! child, I do not kno# of #hat lineage !ou
are. I, #ho #as engaged in man! #orks and in attending on others, got
!ou in m! !outh. "aving been such I could not kno# of #hat lineage
!ou are. "o#ever, I am =abala b! name and !ou are named
(at!akama. (o !ou speak of !ourself onl! as (at!akama =abala.-
I@$iv$.E "e #ent to "aridrumata Gautama and said, )I desire to live
under !ou, revered sir, as a Brahmacharin8 ma! I approach !our
venerable self (for the same) B-
I@$iv$0E Gautama asked him, )%ear bo!, of #hat lineage are !ou B- "e
replied, )(ir, I do not kno# of #hat lineage I am. I asked m! mother8
she replied, cI, #ho #as engaged in man! #orks and in attending on
others, got !ou in m! !outh. "aving been such, I could not kno# of
#hat lineage !ou are. "o#ever, I am =abala b! name and !ou are
named (at!akamac. (o, sir, I am (at!akama =abala.-
I@$iv$3E The teacher said to him, )&o one #ho is not a Brahmana can
speak thus. %ear bo!, bring the sacrificial fuel, I shall initiate !ou as a
Brahmacharin, for !ou have not deviated from truth-. "aving initiated
him, he sorted out four hundred lean and #eak co#s and said, )%ear
bo!, follo# them.- 4hile he #as driving them to#ards the forest
(at!akama said, )I shall not return till it is one thousand.- "e lived
a#a! for a long time, till the! had increased to one thousand.
I@$v$'E Then the bull addressed him thus, )(at!akama !- )1es, revered
sir-, thus he responded, )%ear bo!, #e have reached a thousand, take
us to the house of the teacher.-
I@$v$*E )Let me instruct !ou about one foot of Brahman also-. )lease
instruct me, revered sir.- (The bull) said to him, )The eastern Auarter is
one part, the #estern Auarter is one part, the southern Auarter is one
part, the northern Auarter is one part. This indeed, dear bo!, is one
foot of Brahman, consisting of four, named the /adiant.
I@$v$.E )"e #ho kno#s this one foot of Brahman consisting of four parts
thus, and meditates on it as the /adiant, becomes radiant in this #orld.
"e #ho kno#s this one foot of Brahman consisting of four parts thus,
and meditates on it as the /adiant, #ins the radiant regions (in the
ne2t #orld).-
I@$vi$'E )Lire #ill tell !ou of one foot of Brahman-. ;t da#n of the ne2t
da! he drove the co#s to#ards the teacher-s house. To#ards evening,
at the place #here those co#s came together, he kindled the fire
there, penned the co#s, laid on fuel and sat do#n near them behind
the fire, facing the east.
I@$vi$*E The fire addressed him, )(at!akama !- )1es, revered sir-, he
responded.
I@$vi$.E )%ear bo!, let me instruct !ou about one foot of Brahman-.
)lease instruct me, revered sir.- (The fire) said to him, )The earth is
one part, the sk! is one part, heaven is one part, and the ocean is one
part. This indeed, dear bo!, is one foot of Brahman, consisting of four
parts, named the Fndless.
I@$vi$0E )"e #ho kno#s this one foot of Brahman consisting of four parts
thus, and meditates on it as the Fndless, becomes endless in this
#orld. "e #ho kno#s this one foot of Brahman consisting of four parts
thus, and meditates on it as the Fndless, #ins the endless
(undeca!ing) regions.-
I@$vii$'E )The s#an #ill tell !ou of one foot of Brahman-. ;t da#n of the
ne2t da!, he drove the co#s to#ards the teacher-s house. To#ards
evening, at the place #here the co#s came together, he kindled the
fire there, penned the co#s, laid on fuel and sat do#n near them
behind the fire facing the east.
I@$vii$*E The s#an fle# to him and addressed him, )(at!akama !- )1es,
revered sir-, he responded.
I@$vii$.E )%ear bo!, let me instruct !ou about one foot of Brahman-.
)lease instruct me revered sir.- (The s#an) said to him, )Lire is one
part, the sun is one part, the moon is one part, and lightning is one
parts, named the Fffulgent.
I@$vii$0E )"e #ho kno#s this one foot of Brahman consisting of four
parts thus, and meditates on it as the Fffulgent, becomes effulgent in
this #orld. "e #ho kno#s this one foot of Brahman consisting of four
parts thus, and meditates on it as the Fffulgent, #ins the effulgent
regions (of the sun, the moon, etc., in the ne2t #orld).-
I@$viii$'E )>adgu #ill tell !ou of one foot of Brahman-. ;t da#n of the
ne2t da!, he drove the co#s to#ards the teacher-s house. To#ards
evening at the place #here the co#s came together, he kindled the fire
there, penned the co#s, laid on fuel and sat do#n near them behind
the fire facing the east.
I@$viii$*E The >adgu bird fle# to him and addressed him, )(at!akama !-
)1es, revered sir-, he responded.
I@$viii$.E )%ear bo!, let me instruct !ou about one foot of Brahman-.
)lease instruct me, revered sir-. (The >adgu bird) said to him, )rana is
one part, the e!e is one part, the ear is one part, and the mind is one
parts, named the /epositor!.
I@$viii$0E )"e #ho kno#s this one foot of Brahman consisting of four
parts thus, and meditates on it as the /epositor!, becomes repositor!
(i.e. #ith proper abode) in this #orld. "e #ho kno#s this one foot of
Brahman consisting of four parts thus, and meditates on it as the
/epositor!, #ins the repositor! (i.e. e2tensive) regions (in the ne2t
#orld).-
I@$i2$'E (at!akama reached the house of the teacher. The teacher
addressed him, )(at!akama !- )1es, revered sir-, he responded.
I@$i2$*E )%ear bo!, !ou shine like a kno#er of Brahman8 #ho is it that
has instructed !ou B- (at!akama assured him, )eople other than men.
But I #ish, revered sir, that !ou #ould e2pound it to me.
I@$i2$.E )I have definitel! heard from persons like !our venerable self
that the kno#ledge directl! learnt from one-s o#n teacher becomes
most beneficial-. The teacher taught him the same thing, and nothing
#as omitted from this H !ea, nothing #as omitted.
I@$2$'E Once upon a time Cpakosala +amala!ana lived #ith (at!akama
=abala the life of a Brahmacharin. "e tended his fires for t#elve !ears.
(at!akama performed for other disciples the ceremon! of completing
studies and returning home, but did not perform the ceremon! for
Cpakosala.
I@$2$*E The #ife of the teacher said to him, )This Brahmacharin has
undergone severe austerities and has tended the fires properl!8 !ou
should teach him so that the fires ma! not blame !ou.- But the teacher
#ent a#a! on a ,ourne! #ithout instructing him.
I@$2$.E Through mental sufferings Cpakosala began to fast. The #ife of
the teacher said to him, )O Brahmacharin, do eat8 #h! are !ou not
eating B- "e replied, )In this (ver! ordinar! and disappointed) man (i.e.
m!self) there are man! desires running in various directions8 I am full
of mental sufferings8 so I shall not eat.-
I@$2$0E Thereupon the fires said among themselves, )This Brahmacharin
has undergone severe austerities and has tended us properl!8 come let
us instruct him-. The! then said to him, )rana (life) is Brahman, +a
(,o!) is Brahman, +ha (ether) is Brahman-.
I@$2$3E "e said, )I understand that rana is Brahman8 but I do not
understand +a and +ha.- The! said, )4hat is +a, even that is +ha8 and
#hat is +ha, even that is +a-. Then the fires instructed him about rana
(Brahman) and the ;kasa #ithin the heart related to it.
I@$2i$'E Then the Garhapat!a fire instructed himE )Farth, fire, food and
the sun (are m! forms). The person #ho is seen in the sun, I am he, I
am he, indeed.-
I@$2i$*E )"e #ho kno#s it thus and meditates on it, destro!s sinful acts,
#ins the region (of fire), reaches the full length of life, lives gloriousl!,
and his descendants never perish. 4e protect him in this #orld and in
the ne2t, #ho kno#s it thus and meditates on it.-
I@$2ii$'E Then the ;nvahar!apacana fire instructed himE )4ater, the
Auarters, the stars and the moon (are m! forms). The person #ho is
seen in the moon, I am he, I am he indeed.
I@$2ii$*E )"e #ho kno#s it thus and meditates on it, destro!s sinful acts,
#ins the region (of fire), reaches the full length of life, lives gloriousl!,
and his descendants never perish. 4e protect him in this #orld and in
the ne2t, #ho kno#s it thus and meditates on it.-
I@$2iii$'E Then the ;havani!a fire instructed him, )rana, ;kasa, heaven
and lightning (are m! forms). The person #ho is seen in the lightning, I
am he8 I am he, indeed.
I@$2iii$*E )"e #ho kno#s it thus and meditates on it, destro!s sinful
acts, #ins the region (of fire), reaches the full length of life, lives
gloriousl!, and his descendants never perish. 4e protect him in this
#orld and in the ne2t, #ho kno#s it thus and meditates on it.-
I@$2iv$'E The fires said, )O Cpakosala, dear bo!, to !ou (are revealed)
this kno#ledge of the fires and the kno#ledge of the ;tman8 but the
teacher #ill tell !ou the #a!.- "is teacher came back. The teacher
addressed him )Cpakosala !-
I@$2iv$*E )1es, revered sir-, he responded. )%ear bo!, !our face shines
like that of a kno#er of Brahman ! #ho is it that has instructed !ou B-
)4ho should instruct me sir B-, said he. "ere he concealed the truth, as
it #ere. )Lor this reason it is that though the! #ere (formerl!) other#ise
the! are no# this #ise-. (o sa!ing, he hinted at the (part pla!ed b!
the) fires in this matter. )4hat did the! tell !ou, dear bo! B-
I@$2iv$.E )This-, thus he ackno#ledged. )%ear bo!, the! have told !ou
about the regions onl!8 but I shall tell !ou the ob,ect of !our desire (i.e.
Brahman). =ust as #ater does not cling to the lotus$leaf, so also sin
does not cling to him #ho kno#s Brahman thus-. )/evered sir, please
instruct me further-. (The teacher) said to himE
I@$2v$'E )This person #ho is seen in the e!e, he is the ;tman-, said the
teacher8 )this is the immortal, the fearless. This is Brahman. "ence,
even if one sprinkles clarified butter or #ater into the e!e, it goes a#a!
to the edges.-
I@$2v$*E )The kno#ers of Brahman call him as the centre of blessings8
for all blessings come together in him. ;ll blessings come together in
him #ho kno#s thus.-
I@$2v$.E )"e, again, is the vehicle of blessings8 for he carries all
blessings. "e #ho kno#s it thus carries all blessings. "e #ho kno#s it
thus carries all blessings.-
I@$2v$0E )"e again, is the vehicle of light8 for he shines in all the
regions. "e #ho kno#s it thus shines in all the regions.-
I@$2v$3E )&o#, as for such persons, #hether the cremation rites are
performed or not, the! go to light8 from light to the da!8 from the da!
to the bright fortnight8 from the bright fortnight to those si2 months
during #hich (the sun) rises to#ards the north8 from the months to the
!ear8 from the !ear to the sun8 from the sun to the moon8 from the
moon to the lightning. (Lrom the region of Brahman) a person, #ho is
other than human, (comes and) causes them e2isting there, to realiDe
Brahman. This is the path of the gods and the path to Brahman. Those
#ho go b! this path do not return to this human #hirlpool H !es, the!
do not return.-
I@$2vi$'E "e #ho blo#s (i.e. air) is indeed the sacrifice, he, moving
along, purifies all this. ;nd because moving along he purifies all this,
he is the sacrifice. >ind and speech are the t#o paths of this sacrifice.
I@$2vi$*$.E One of these t#o paths, the Brahman priest embellishes
#ith the mind. The "otir, ;dhvar!u and Cdgatir priests embellish the
other #ith speech. ;fter the rataranuvaka (the morning recitation) is
commenced, and before the aridhani!a /ik is begun, if the Brahman
priest speaks out (breaking silence), then he embellishes onl! one path
(viD. (peech) and the other is in,ured. =ust as a man #alking #ith one
leg, or a chariot moving #ith one #heel suffers in,ur!, so also that
sacrifice of this one suffers in,ur!, and #hen the sacrifice suffers in,ur!,
the sacrificer also suffers in,ur!. Lor having completed the (defective)
sacrifice, he becomes a #orse sinner.
I@$2vi$0E But, after the rataranuvaka is commenced and before the
aridhani!a /ik is begun, if the Brahman priest does not break his
silence then both the paths are embellished8 and neither one is in,ured.
I@$2vi$3E ;nd ,ust as a man #alking #ith both the legs, or a chariot
moving #ith both the #heels, remains intact, so also the sacrifice of
this one remains intact. If the sacrifice remains intact, the sacrificer
also remains intact. "e becomes great b! performing the sacrifice.
I@$2vii$'E ra,apati brooded on the #orlds. Lrom them thus brooded
upon, he e2tracted their essences8 fire from the earth, air from the sk!
and the sun from heaven.
I@$2vii$*E "e brooded on these three deities. Lrom them thus brooded
upon, he e2tracted their essencesE the /iks from fire, the 1a,us$mantras
from air, and the (aman from the sun.
I@$2vii$.E "e brooded on the three @edas. Lrom them thus brooded
upon, he e2tracted their e2istences8 Bhuh from the /iks, Bhuvah from
the 1a,us$mantras and (vah from the (amans.
I@$2vii$0E Therefore if the sacrifice is rendered defective on account of
the /iks, then #ith the >antra )Bhuh (vaha-, (the Brahman priest)
should offer an oblation in the Garhapat!a fire. Thus veril!, through the
essence of the /iks, through the virilit! of the /iks, he makes good the
in,ur! of the sacrifice in respect of the /iks.
I@$2vii$3E ;nd if the sacrifice is rendered defective on account of the
1a,us, then #ith the >antra )Bhuvah (vaha-, (the Brahman priest)
should offer an oblation in the %aksinagni. Thus veril!, through the
essence of the 1a,us$mantras, through the virilit! of the 1a,us$mantras,
he makes good the in,ur! of the sacrifice in respect of the 1a,us$
mantras.
I@$2vii$5E ;nd if the sacrifice is rendered defective on account of the
(amans, then #ith the >antra )(vah (vaha- (the Brahman priest)
should offer an oblation to the ;havani!a fire. Thus veril!, through the
essence of the (amans, through the virilit! of the (aman, he makes
good the in,ur! of the sacrifice in respect of the (amans.
I@$2vii$7$9E =ust as one #ould ,oin gold #ith salt, silver #ith gold, tin
#ith silver, lead #ith tin, iron #ith lead, #ood #ith iron, and #ood #ith
leather, even so does (the Brahman priest) make good the in,ur! of the
sacrifice through the virilit! of these regions, of these deities, and of
the three @edas. That sacrifice indeed is healed #here there is a
Brahman priest kno#ing thus.
I@$2vii$:E That sacrifice indeed becomes inclined to the north, #here
there is a Brahman priest kno#ing thus. It is in reference to the
Brahman priest kno#ing thus that there is this songE )4hence$so$ever
the sacrifice comes back, thither veril! does the Brahman priest go (to
remed!)-.
I@$2vii$'<E =ust as the mare protects (the soldier), even so the silent
Brahman priest is the onl! priest #ho protects the people engaged in
rituals. The Brahman priest #ho kno#s thus veril! protects the
sacrifice, the sacrificer, and all the priests. "ence one should appoint
as a Brahman priest onl! him #ho kno#s thus, not one #ho does not
kno# thus H !ea, not one #ho does not kno# thus.
@$i$'E Om, @eril!, he #ho kno#s the eldest and the best, surel!
becomes the eldest and the best. rana is indeed the eldest and the
best (of the organs).
@$i$*E @eril!, he #ho kno#s the richest, becomes the richest among his
o#n people. (peech is indeed the richest.
@$i$.E @eril!, he #ho kno#s the stable basis, becomes stabiliDed in this
#orld and in the ne2t. The e!e is indeed the stable basis.
@$i$0E @eril!, he #ho kno#s prosperit!, attains all desires, both divine
and human. The ear is indeed prosperit!.
@$i$3E @eril!, he #ho kno#s the abode, becomes the abode of his
people. The mind is indeed the abode.
@$i$5E &o#, once the five senses disputed among themselves about
their personal superiorit!, sa!ing )I am superior-.
@$i$7E Those senses approached the father ra,apati and said to him,
)/evered sir, #ho is the best amongst us B- "e replied, )"e amongst
!ou is the best on #hose departure the bod! #ould appear its #orst, as
it #ere.-
@$i$9E (peech departed. (ta!ing a !ear out, it came back and asked,
)"o# have !ou been able to live #ithout me B- (The others replied,)
)=ust like the dumb, though not speaking, !et living #ith the breath,
seeing #ith the e!es, hearing #ith the ear and thinking #ith the mind.-
(;t this) speech entered (the bod!).
@$i$:E The e!e departed. (ta!ing a !ear out, it came back and asked,
)=ust like the blind, though not seeing, !et living #ith the breath,
speaking #ith the organ of speech, hearing #ith the ear and thinking
#ith the mind.- (;t this) the e!e entered (the bod!).
@$i$'<E The ear departed. (ta!ing a !ear out, it came back and asked,
)=ust like the deaf, though not hearing, !et living #ith the breath,
speaking #ith the organ of speech, seeing #ith the e!e and thinking
#ith the mind.- (;t this) the ear entered (the bod!).
@$i$''E The mind departed. (ta!ing a !ear out, it came back and asked,
)=ust like infants #ithout developed minds, !et living #ith the breath,
speaking #ith the organ of speech, seeing #ith the e!e and hearing
#ith the ear.- (;t this) the mind entered (the bod!).
@$i$'*E Then, as the rana #as about to depart, it uprooted the other
senses ,ust as a horse of mettle #ould uproot the pegs to #hich it is
tethered. The! all then came to it and said, )O revered sir, be our lord,
!ou are the best amongst us8 do not depart from the bod!.-
@$i$'.E Then speech said to that one, )=ust as I am the richest, in the
same manner are !ou also the richest-. Then the e!e said to that one,
)=ust as I am the stable basis, in the same manner are !ou also the
stable basis-.
@$i$'0E Then the ear said to that one, )=ust as I am prosperit!, in the
same manner are !ou also prosperit!.- Then the mind said to that one,
)=ust as I am the abode, in the same manner are !ou also the abode.-
@$i$'3E @eril!, people do not call them as organs of speech, nor as e!es,
nor as ears, nor as minds. But the! call them onl! as ranas8 for the
rana indeed is all these.
@$ii$'E "e (the rana) asked, )4hat #ill be m! foodB- )4hatever there is
here, even (the food) of dogs and birds-, replied the senses. 4hatever
is eaten, all that is the food of ;na. The name c;na- indeed is self$
evident. Lor him #ho kno#s thus there is nothing that is not food.
@$ii$*E "e asked, )4hat #ill be m! garments B- )4ater-, replied the
senses. Therefore, indeed, those #ho are about to eat, cover it, both
before and after, #ith #ater. ("e #ho kno#s thus) becomes the
obtainer of clothes and of upper garments.
@$ii$.E (at!akama =abala imparted this (doctrine of rana) to Gosruti,
the son of @!aghrapada, and said, )If an!one should impart this even to
a dr! stump, then branches #ould certainl! shoot and leaves #ould
sprout from it-.
@$ii$0E &e2t, if that kno#er of rana desires to attain greatness, then
having consecrated himself on the ne# moon da!, he should, on the
full moon night, stir up in a vessel of curd and hone! the mash of all
herbs and then offer an oblation into the fire on the spot prescribed for
offerings, #ith the >antra, )(vaha to the eldest and the best-, and
thro# #hat remains attached to the ladle into the mash$pot.
@$ii$3E 4ith the >antra c(vaha to the richest-, he should offer an
oblation into the fire on the spot prescribed for offerings, and thro#
#hat remains attached to the ladle into the mash$pot. 4ith the >antra
)(vaha to #hat is stable-, he should offer an oblation into the fire on
the spot prescribed for offerings, and thro# #hat remains attached to
the ladle into the mash$pot. 4ith >antra )(vaha to prosperit!-, he
should offer an oblation into the fire on the spot prescribed for
offerings, and thro# #hat remains attached to the ladle into the mash$
pot. 4ith the >antra )(vaha to the abode-, he should offer an oblation
into the fire on the spot prescribed for offerings, and thro# #hat
remains attached to the ladle into the mash$pot.
@$ii$5E Then, moving a little a#a! and taking the mash$pot in his hands,
he should recite (the >antra)E )1ou are ;ma b! name, for all this
(universe) rests #ith !ou. "e (i.e. !ou as rana) is the eldest, the best,
the effulgent, and sovereign. >a! he (i.e. !ou as rana) lead me to the
eldest age, to the best position, to effulgence, and to sovereignt!.
@eril! I #ish to become all this.-
@$ii$7E Then, reciting this /ik$mantra, foot b! foot, he should sip. )4e
pra! for that food pertaining to the rogenitor-, sa!ing this (line) he
should sip. )4e pra! for the food of the effulgent one-, sa!ing this he
should sip. )(4hich is) the best and all$sustaining-, sa!ing this he
should sip. 4e readil! meditate upon (the form of the deit!) Bhaga-,
sa!ing this and #ashing the pot shaped like a +amsa (goblet) or a
6amasa (cup), he should drink all. Then he should lie do#n behind the
fire on a skin or on the ground, controlling speech and mind. If he
should see a #oman (in a dream), he should kno# that his rite has
succeeded.
@$ii$9E There is this verse about itE %uring the performance of the rites
for desired results if the performer sees a #oman in a dream, then he
should recogniDe fulfilment in this vision in a dream H !ea, in this vision
in a dream.
@$iii$'E Once (vetaketu, the grandson of ;runa, came to the assembl!
of the anchalas. ravahana, the son of =ivala, enAuired of him, )>!
bo!, has !our father instructed !ou B- )"e has indeed, revered sir-.
@$iii$*E )%o !ou kno# #here created beings go above from here B- &o,
revered sir-. )%o !ou kno# the place of parting of the t#o paths H the
path of the gods and the path of the fathers B- )&o, revered sir-.
@$iii$.E )%o !ou kno# #h! the other #orld is not filled up B- )&o, revered
sir-. )%o !ou kno# ho#, at the fifth oblation, the liAuid oblations (or
unseen results of action) come to be designated as man B- )&o, indeed,
revered sir-.
@$iii$0E -Then #h! did !ou sa!, cI have been instructedc B LoD, ho# can
he #ho does not kno# these things sa!, cI have been instructedc B- "e
#as distressed and came to his father-s place and said to him,
)/evered (ir, #iuhout having instructed me properl! !ou said, cI have
instructed !ouc.-
@$iii$3E )That nominal +shatri!a asked me five Auestions, and I #as not
able to ans#er even one of them-. The father said, )Fven as !ou have
spoken to me about them, so do I not kno# even one of them. If I had
kno#n them, #h! should I not have toll !ou B-
@$iii$5E Then Gautama #ent to the king-s place. 4hen he arrived, the
king made reverential offerings to him. In the morning he presented
himself to the king #hen he #as in the assembl!. The king said to him,
)O revered Gautama, please ask for a boon of human #ealth-. "e
replied, )O king, let the human #ealth remain #ith !ou, tell me those
#ords #hich !ou spoke to m! bo!-. The king #as perturbed.
@$iii$7E The king commanded him, )(ta! here for a long time.- ;t the
end of the period he said to him, )Fven as !ou told me, O Gautama,
prior to !ou, this kno#ledge never #ent to the Brahmanas. This is #h!
the e2pounding of this kno#ledge belonged to the +shatri!as in earlier
times in all the #orlds-. Then he instructed him.
@$iv$'E The #orld !onder is indeed the fire, O Gautama. Of that, the sun
is the fuel, the ra!s are the smoke, the da! is the flame, the moon is
the embers, and the stars are the sparks.
@$iv$*E Into this fire the deities offer the oblation of faith. Out of that
oblation +ing (oma arises.
@$v$'E ar,an!a is indeed the fire, O Gautama. Of that, the air is the
fuel, the cloud is the smoke, the lightning is the flame, the thunderbolt
is the embers, and the rumblings of thunder are the sparks.
@$v$*E Into this fire the deities offer the oblation of +ing (oma. Out of
that oblation rain arises.
@$vi$'E The earth indeed is the fire, O Gautama. Of that, the !ear, is the
fuel, ;kasa is the smgke, night is the flame, the directions are the
embers, and the intermediate directions are the sparks.
@$vi$*E Into this fire the deities offer the oblation of rain. Out of that
oblation food (in the shape of corn) arises.
@$vii$'E >an indeed is the fire, O Gautama. Of that, speech is the fuel,
rana is the smoke, the tongue is the flame, the e!e is the embers, and
the ear is the sparks.
@$vii$*E Into this fire the deities offer the oblation of food. Out of that
oblation the seed arises.
@$viii$'$*E 4oman indeed is the fire, O Gautama. Into this fire the
deities offer the oblation of the seed. Out of that oblation the foetus
arises.
@$i2$'E Thus at the fifth oblation, (the oblation called) #ater comes to
be designated as man. That foetus, covered #ith membrane, lies for
nine or ten months, and is then born.
@$i2$*E Being born, he lives #hatever the length of his life ma! be.
4hen he is dead (to attain the #orld) as ordained, the! carr! him from
here (for cremation) to fire itself from #hich alone he came and from
#hich he arose.
@$2$'$*E ;mong them, those #ho kno# thus (this kno#ledge of the five
fires) and those #ho are devoted to faith and austerit! in the forest H
the! go to light8 from light to the da!, from the da! to the bright
fortnight, from the bright fortnight to those si2 months during #hich
the sun travels north#ard8 from the months to the !ear, from the !ear
to the sun, from the sun to the moon and from the moon to the
lightning. (Lrom the region of Brahman) a person, #ho is other than
human, (comes and) causes them, e2isting there, to attain Brahman.
This is the path of the gods.
@$2$.E But those #ho living in villages (as householders) practise
sacrifices and #orks of public utilit! and gift, go to smoke, from smoke
to night, from night to the dark fortnight, from the dark fortnight to
those months during #hich the sun travels south#ard. Lrom there the!
do not reach the !ear (like those going the path of the gods).
@$2$0E Lrom the months, (the! go) to the region of the fathers, from the
region of the fathers to ;kasa, from ;kasa to the moon. This (i.e. this
moon) is +ing (oma (the king of the Brahmanas). This is the food of the
deities. This the deities eat.
@$2$3E /esiding in that (region of the moon) till the! have e2hausted
(the results of action) the! then return again the same #a! as the!
came (b! the path that is being mentioned). The! come to ;kasa, and
from ;kasa to air. "aving become air, the! become smoke. "aving
become smoke the! become the #hite cloud.
@$2$5E "aving become the #hite cloud, the! become the (rain$bearing)
cloud. "aving become the cloud the! fall as rain. Then the! are born in
this #orld as rice and barle!, herbs and trees, sesamum plants and
beans. But the release from these is more difficult, for #hoever eats
the food and so#s the seed, the! become like him onl!.
@$2$7E ;mong them, those #ho have good residual results of action
here (earned in this #orld and left as residue after the en,o!ment in
the region of the moon), Auickl! reach a good #omb, the #omb of a
Brahmana, or of a +shatri!a or of a @ais!a. But those #ho have bad
residual results of action Auickl! reach an evil #omb, the #omb of a
dog or of a hog or of a 6handala.
@$2$9E Then, b! neither of these t#o paths, do the! go. The!, as small
creatures, keep repeatedl! revolving, sub,ect to the sa!ing )Be born
and die-. This is the third state. Therefore that region (of the moon) is
never filled up. "ence one should be disgusted (#ith this state). There
is this verse about it.
@$2$:E One #ho steals gold, one #ho drinks #ine, one #ho dishonours
the teacher-s bed, and one #ho in,ures a Brahmana H all these four fall,
as also the fifth one #ho associates #ith them.
@$2$'<E >oreover, he #ho kno#s (#orships) these five fires thus, even
though he associates #ith those sinners, is not tainted b! sin. "e #ho
kno#s these thus becomes cleansed and pure and obtains the
meritorious #orld H !ea, he #ho kno#s thus.
@$2i$'E racinasala the son of Cpaman!u, (at!a!a,na the son of ulusa,
Indrad!umna the son of Bhallavi, =ana the son of (arkaraksa, and
Budila the son of ;svatarasva H these five great householders and
great @edic scholars, having come together, held a discussion on )4hat
is our ;tman B 4hat is Brahman B-
@$2i$*E The! reflected among themselves, )/evered sirs, Cddalaka, the
son of ;runa, kno#s #ell this @aisvanara ;tman. 4ell, let us go to him-.
;nd the! #ent to him.
@$2i$.E Cddalaka reflected, )These great householders and great @edic
scholars are going to uestion me8 but possibl! I shall not be able to tell
them ever!thing. "o#ever, I shall direct them to another teacher-.
@$2i$0E Cddalaka said to the, )/evered sirs, at present, ;svapati, the
son of +eka!a, is stud!ing this @aisvanara ;tman. 4ell, let us go to
him-. Then the! #ent to him.
@$2i$3E 4hen the! arrived, the king arranged for each of them
separatel! a #elcome #ith suitable rites. &e2t morning, on rising, he
said to them, )In m! kingdom there is no thief, no miser, no drunkard,
no man #ho has not installed the fire, no ignorant person, no adulterer,
so ho# can there be an! adulteress B /evered sirs, I am going to
perform a sacrifice. In that as much #ealth, sirs, as I give to each
single priest, shall I give to !ou also. /evered sirs, please remain-.
@$2i$5E The! said, )The purpose for #hich a man goes (to another), on
that alone he should speak to him. 1ou are, at present, stud!ing the
@aisvanara ;tman, please tell us of that.
@$2i$7E The king said to them, )I shall ans#er !ou in the morning-. In the
morning, the! approached him #ith sacrificial fuel in their hands. The
king, #ithout receiving them as initiated pupils, spoke thusE
@$2ii$'E )O ;upaman!ava, #hat is the ;tman on #hich !ou meditate B-
"e replied, )"eaven onl!, O venerable king-. The king said, )This that
!ou meditate upon as ;tman is the @aisvanara ;tman kno#n as cthe
highl! luminousc. Therefore in !our famil! are seen the (uta, rasuta
and ;suta libations of (oma$,uice.-
@$2ii$*E )(o !ou eat food and see #hat is dear. One #ho meditates on
this @aisvanara ;tman thus, eats food and sees #hat is dear, and there
is in his famil! the hol! effulgence born of sacred #isdom. But this is
onl! the head of the ;tman. If !ou had not come to me !our head (a
portion) #ould have fallen do#n.-
@$2iii$'E Then the king said to (at!a!a,na aulusi, )O racina!og!a,
#hat is that ;tman on #hich !ou meditate B- "e replied, )The sun onl!,
O venerable king-. The king said, )This that !ou meditate upon as
;tman is the @aisvanara ;tman kno#n as cthe multiformc. Therefore in
!our famil! are seen all kinds of en,o!able things.
@$2iii$*E )(o, for !ou are provided a chariot dra#n b! mules, maid$
servants and a gold necklace8 so !ou eat food and see #hat is dear.
One #ho thus meditates upon this @aisvanara ;tman, eats food and
sees #hat is dear, and there is in his famil! the hol! effulgence born of
sacred #isdom. But this is onl! the e!e of the ;tman. If !ou had not
come to me !ou #ould have become blind.-
@$2iv$'E Then the king said to Indrad!umna Bhallave!a, )O descendant
of @!aghrapada, #hat is that ;tman on #hich !ou meditate B- "e
replied, );ir onl!, O venerable king.- The king said, )This that !ou
meditate upon as ;tman is the @aisvanara ;tman kno#n as cthe
diversel! coursedc. Therefore from diverse directions offerings come to
!ou, and various ro#s of chariots follo# !ou.
@$2iv$*E )(o !ou eat food and see #hat is dear. One #ho thus meditates
upon this @aisvanara ;tman eats food and sees #hat is dear, and there
is in his famil! the hol! effulgence born of sacred #isdom. But this is
onl! the rana of the ;tman. If !ou had not come to me !our rana
#ould have departed-.
@$2v$'E Then the king said to =ana, )O (arkaraks!a, #hat is that ;tman
on #hich !ou meditate B- "e replied, );kasa onl!, O venerable king-.
The king said, )This that !ou meditate upon as ;tman is the @aisvanara
;tman kno#n as cthe manifoldc. Therefore are !our offspring and
#ealth manifold.
@$2v$*E )(o !ou eat food and see #hat is dear. One #ho thus meditates
upon this @aisvanara ;tman, eats food and sees #hat is dear, and
there is in his famil! the hol! effulgence born of sacred #isdom. But
this is onl! the trunk of the ;tman. If !ou had not come to me !our
trunk #ould have been shattered-.
@$2vi$'E Then the king said to Budila ;svatarasvi, )O @ai!aghrapad!a,
#hat is that ;tman on #hich !ou meditate B- "e replied, )4ater onl!, O
venerable king-. The king said, )This that !ou meditate upon as ;tman
is the @aisvanara ;tman kno#n as cthe #ealthc. Therefore are !ou
endo#ed #ith #ealth and bodil! strength.
@$2vi$*E )(o !ou eat food and see #hat is dear. One #ho thus meditates
upon this @aisvanara ;tman, eats food and sees #hat is dear, and
there is in his famil! the hol! effulgence born of sacred #isdom. But
this is onl! the lo#er bell! of the ;tman. If !ou had not come to me
!our lo#er bell! #ould have burst-.
@$2vii$'E Then the king said to Cddalaka ;runi, )O Gautama, #hat is
that ;tman on #hich !ou meditate B- "e replied, )The earth onl!, O
venerable king-. The king said, )This that !ou meditate upon as ;tman
is the @aisvanara ;tman kno#n as cthe foundationc. Therefore are !ou
#ell$founded in offspring and cattle-.
@$2vii$*E )(o !ou eat food and see #hat is dear. One #ho thus
meditates upon this @aisvanara ;tman, eats food and sees #hat is
dear, and there is in his famil! the hol! effulgence born of sacred
#isdom. But this is onl! the feet of the ;tman. If !ou had not come to
me !our feet #ould have #ithered a#a!-.
@$2viii$'E The king said to them, );ll of !ou (#ith partial kno#ledge) eat
food kno#ing the @aisvanara ;tman differentl!, as it #ere. But one #ho
thus meditates upon this @aisvanara ;tman as a #hole, consisting of
parts and self$conscious, eats food in all the #orlds, in all the beings,
and in all the selves.
@$2viii$*E Of the aforesaid @aisvanara ;tman, the head is )the highl!
luminous-, the e!e is )the multiform-, the breath is )the diversel!
coursed-, the trunk is )the vast-, the lo#er bell! is the )#ealth-, the feet
are the earth ()the foundation-). (Of the en,o!er as @aisvanara) the
chest is the altar, the hairs on the chest are the +usa grass, the heart
is the Garhapat!a fire, the mind is the ;nvahar!apacana fire, and the
mouth is the ;havani!a fire.
@$2i2$'E Therefore, the food that comes first should be an ob,ect of
oblation. That eater, #hen he offers the first oblation, should offer it
#ith the >antra )(vaha to rana-8 thereb! rana is satisfied.
@$2i2$*E rana being satisfied, the e!e is satisfied8 the e!e being
satisfied, the sun is satisfied8 the sun being satisfied, heaven is
satisfied8 heaven being satisfied, #hatever is under heaven and the
sun is satisfied. Through its satisfaction the eater himself is satisfied.
("e is satisfied) also #ith offspring, cattle, food, lustre and the hol!
effulgence born of sacred #isdom.
@$22$'E Then, #hen he offers the second oblation, he should offer it
#ith the >antra )(vaha to @!ana-8 thereb! @!ana is satisfied.
@$22$*E @!ana being satisfied, the ear is satisfied8 the ear being
satisfied, the moon is satisfied8 the moon being satisfied, the Auarters
are satisfied8 the Auarters being satisfied, #hatever is under the moon
and the Auarters is satisfied. Through its satisfaction the eater himself
is satisfied. ("e is satisfied) also #ith offspring, cattle, food, lustre and
the hol! effulgence born of sacred #isdom.
@$22i$'E Then, #hen he offers the third oblation, he should offer it #ith
the >antra )(vaha to ;pana-8 thereb! ;pana is satisfied.
@$22i$*E ;pana being satisfied, speech is satisfied8 speech being
satisfied, fire is satisfied8 fire being satisfied, the earth is satisfied8 the
earth being satisfied, #hatever is under the earth and fire is satisfied.
Through its satisfaction the eater himself is satisfied. ("e is satisfied)
also #ith offspring, cattle, food, lustre and the hol! effulgence born of
sacred #isdom.
@$22ii$'E Then, #hen he offers the fourth oblation, he should offer it
#ith the >antra )(vaha to (amana-8 thereb! (amana is satisfied.
@$22ii$*E (amana being satisfied, the mind is satisfied8 the mind being
satisfied, ar,an!a (rain god) is satisfied8 ar,an!a being satisfied,
lightning is satisfied8 lightning being satisfied, #hatever is under
lightning and ar,an!a is satisfied. Through its satisfaction the eater
himself is satisfied. ("e is satisfied) also #ith offspring, cattle, food,
lustre and the hol! effulgence born of sacred #isdom.
@$22iii$'E Then, #hen he offers the fifth oblation, he should offer it #ith
the >antra )(vaha to Cdana-8 thereb! Cdana is satisfied.
@$22iii$*E Cdana being satisfied, the skin is satisfied8 the skin being
satisfied, the air is satisfied8 the air being satisfied, ;kasa is satisfied8
;kasa being satisfied, #hatever is under the air and ;kasa is satisfied.
Through its satisfaction the eater himself is satisfied. ("e is satisfied)
also #ith offspring, cattle, food, lustre and the hol! effulgence born of
sacred #isdom.
@$22iv$'E If an!one, #ithout kno#ing this, offers the ;gnihotra, it #ould
be ,ust a man removing the live embers and pouring the oblation on
the ashes.
@$22iv$*E But if one, kno#ing it thus, offers the ;gnihotra to rana his
oblation is poured into all the #orlds, all the beings, and all the selves.
@$22iv$.E (o, even as reed$cotton #hen laid on the fire is burnt up, so
are burnt up all the sins of this one #ho kno#ing it thus offers the
;gnihotra.
@$22iv$0E Therefore, even if one, #ho kno#s thus, offers the remnant of
his food to a 6handala, then also that food becomes his offering to the
@aisvanara ;tman onl!. There is this verse about it.
@$22iv$3E ;s, in this #orld, hungr! bo!s gather round their mother,
even so all the creatures #ait upon the ;gnihotra.
@I$i$'E Om. Once upon a time there #as one (vetaketu, the grandson of
;runa. "is father said to him, )O (vetaketu, live the life of a
Brahmacharin. %ear bo!, there never is an!one in our famil! #ho does
not stud! and is onl! nominall! a Brahmana.-
@I$i$*$.E "aving gone (to the teacher-s house) #hen t#elve !ears old,
he came back #hen he #as t#ent!$four old, having studied all the
@edas, conceited, arrogant and regarding himself as ver! learned. "is
father said to him, )(vetaketu, dear bo!, !ou, I see, are conceited,
arrogant, regarding !ourself as ver! learned8 did !ou ask for that
teaching (about the (upreme Brahman) through #hich #hat is unheard
becomes heard, #hat is unthought becomes thought of, #hat is
unkno#n becomes kno#n B- )Of #hat nature, revered sir, is that
teaching B-
@I$i$0E )%ear bo!, ,ust as through a single clod of cla! all that is made of
cla! #ould become kno#n, for all modifications is but name based
upon #ords and the cla! alone is real8
@I$i$3E %ear bo!, ,ust as through a single ingot of gold, all that is made
of gold #ould become kno#n, for all modification is but name based
upon #ords and the gold alone is real8
@I$i$5E %ear bo!, ,ust as through a single nail$parer all that is made of
iron #ould become kno#n, for all modification is but name based upon
#ords and the iron alone is real H such, dear bo!, is that teaching.-
@I$i$7E )(urel!, m! revered teachers did not kno# it, for if the! had
kno#n, #h! should the! not have told it to me B "o#ever, revered
father, teach it to me-. )Be it so, dear bo!-, said (the father).
@I$ii$'E )In the beginning, dear bo!, this #as Being alone, one onl!,
#ithout a second. (ome sa! that, in the beginning, this #as &on$being
alone, one onl!, #ithout a second. Lrom that &on$being arose Being.-
@I$ii$*E ;runi said, )But no#, indeed, dear bo!, could it be so B "o#
could Being arise from &on$being B In truth, dear bo!, in the beginning
(before creation), there #as Being alone, one onl!, #ithout a second.
@I$ii$.E )That Being #illed, c>a! I become man!, ma! I gro# forth.c It
created fire. That fire #illed, c>a! I become man!, ma! I gro# forthc. It
created #ater. Therefore #henever a man grieves or perspires, then it
is from fire that #ater issues.
@I$ii$0E )That #ater #illed, c>a! I become man!, ma! I gro# forth.c It
created food. Therefore #herever it rains, abundant food gro#s there8
it is from #ater that food for eating is produced.
@I$iii$'E )Of the aforesaid beings there are onl! three originsE those born
from eggs, born from living beings, and born from sprouts.
@I$iii$*E )That deit! #illed, )4ell, let me, entering into these three
deities through this living self (=ivatman), differentiate name and form.
@I$iii$.E cOf these, let me make each one triplicatedc, #illing thus, this
deit! entered into these three deities through this living self and
differentiated names and forms.
@I$iii$0E )It made each one of them threefold. But, dear bo!, ho# each
of these three deities becomes threefold (outside the bod!), kno# that
from me.
@I$iv$'E )In fire, the red colour is the colour of fire8 that #hich is #hite
belongs to #ater and that #hich is black belongs to food (earth). Thus
vanishes (the idea of) the Aualit! of fire from fire8 for all modification is
but name based upon #ords, onl! the three forms are real.
@I$iv$*E )In the sun, the red colour is the colour of fire, that #hich is
#hite belongs to #ater and that #hich is black belongs to earth. Thus
vanishes (the idea of) the Aualit! of the sun from the sun8 for all
modification is but name based upon #ords, onl! the three forms are
real.
@I$iv$.E )In the moon, the red colour is the colour of fire, that #hich is
vanishes (the idea of) the Aualit! of the moon from the moon8 for all
real.
@I$iv$0E )In lightning, the red colour is the colour of fire, that #hich is
vanishes (the idea of) the Aualit! of lightning from lightning8 for all
real.
@I$iv$3E )It #as indeed on kno#ing this (triplication) that the ancient
great householders and great @edic scholars said, )There is, at present,
nothing that an!one #ould point out to us as unheard, unthought or
unkno#nc8 for from these the! understood ever!thing.
@I$iv$5E )4hatever else appeared red, that also the! kne# to be the
colour of (untriplicated) fire8 #hatever appeared #hite, that also the!
kne# to be the colour of #ater8 #hatever appeared black, that also
the! kne# to be the colour of earth.
@I$iv$7E )4hatever appeared to be unkno#n, that also the! kne# to be
a combination of these ver! deities. But, dear bo!, kno# from me ho#,
on reaching man, each of these three deities becomes threefold.
@I$v$'E )Lood, #hen eaten, becomes divided into three parts. 4hat is its
grossest ingredient, that becomes faeces8 #hat is the middling
ingredient, that becomes flesh8 and #hat is the subtlest ingredient,
that becomes mind.
@I$v$*E )4ater, #hen drunk, becomes divided into three parts. 4hat is
its grossest ingredient, that becomes urine8 #hat is the middling
ingredient, that becomes blood8 and #hat is the subtlest ingredient,
that becomes rana.
@I$v$.E )Lire, #hen eaten, becomes divided into three parts. 4hat is its
grossest ingredient, that becomes bone8 #hat is the middling
ingredient, that becomes marro#8 and #hat is the subtlest ingredient,
hat becomes speech.
@I$v$0E )"ence, dear bo!, mind is made up of food, rana is made up of
#ater, and speech is made of fire. )F2plain it further to me, revered
sir-. )Be it so, dear bo!-, said the father.
@I$vi$'E )%ear bo!, of the curd that is being churned that #hich is the
subtlest part rises up#ards and that becomes butter.
@I$vi$*E )(o also, dear bo!, of the food that is eaten that #hich is the
subtlest part rises up#ards and that becomes the mind.
@I$vi$.E )%ear bo!, of the #ater that is drunk that #hich is the subtlest
part rises up#ards and that becomes rana.
@I$vi$0E )%ear bo!, of the fire that is eaten that #hich is the subtlest
part rises up#ards and that becomes speech.
@I$vi$3E )"ence, dear bo!, mind is made up of food, rana is made up of
#ater, and speech is made up of fire-. )F2plain it further to me, revered
sir-. )Be it so, dear bo!-, said the father.
@I$vii$'E )%ear bo!, man consists of si2teen parts. %o not eat for fifteen
da!s8 drink as much #ater as !ou like. rana is made up of #ater, and
the rana of one #ho drinks #ater is not cut off.
@I$vii$*E (vetaketu did not eat for fifteen da!s. Then he approached him
sa!ing, )4hat shall I sa! B- The father said, )The /iks, the 1a,us, and the
(amans, dear bo!.- )The! do not at all arise in me, sir-.
@I$vii$.E The father said to him, )%ear bo!, ,ust as a single ember of the
siDe of a firefl!, left over from a large burning fire, cannot burn an!
more than that, even so, dear bo!, of !our si2teen parts onl! one part
is left over, no# b! means of that !ou cannot perceive the @edas. Fat,
then !ou #ill understand me-.
@I$vii$0E "e ate and then approached his father. 4hatever he asked
him, he ans#ered them all.
@I$vii$3$5E The father said to him, )%ear bo!, ,ust as #hen a single
ember of the siDe of a firefl! left over from a large burning fire, is made
to blaDe up b! adding stra# and it burns much more than before, even
so, dear bo!, of !our si2teen parts, onl! one part remained, and that
being nourished b! food, has been made to blaDe up8 and b! that !ou
perceive the @edas no#. "ence, dear bo!, the mind is made up of food,
the rana is made up of #ater, and speech is made up of fire. Lrom his
#ords, ((vetaketu) understood it H !ea, he understood it.
@I$viii$'E Once Cddalaka ;runi said to his son (vetaketu, )%ear bo!,
kno# from me the true nature of sleep. 4hen a man is said to be
sleeping, then, dear bo!, he has become united #ith Being and has
attained his o#n nature. "ence people speak of him as sleeping, for
them he has attained his o#n nature.
@I$viii$*E )=ust as a bird tied to a string, after fl!ing in various directions
and finding no resting place else#here, takes refuge at the ver! place
#here to it is tied, even so, dear bo!, that mind, after fl!ing in various
directions and finding no resting place else#here, takes refuge in rana
alone8 for the mind, dear bo!, is tied to rana.
@I$viii$.E )%ear bo!, kno# from me (the true nature of) hunger and
thirst. 4hen a man is said to be hungr!, then (it is to be understood
that), #ater is leading a#a! #hat has been eaten8 (therefore #ater
ma! be designated as hunger). =ust as people speak of the leader of
co#s, the leader of horses, and the leader of men, even so the! speak
of #ater as the leader of food. "ence, dear bo!, kno# this shoot (the
bod!) to be put forth (b! a root), for it cannot be #ithout a root.
@I$viii$0E )4here could its root be apart from food B Fven so, dear bo!,
#ith food as the shoot, look for #ater as the root8 #ith #ater as the
shoot, dear bo!, look for fire as the root8 #ith fire as the shoot, dear
bo!, look for Being as the root. ;ll these creatures, dear bo!, have
Being as their root, have Being as their abode, and have Being as their
support.
@I$viii$3E );gain, #hen a man is said to be thirst!, then (it is to be
understood that), fire is leading a#a! #hat has been drunkE (therefore
fire ma! be designated as thirst). =ust as people speak of the leader of
co#s, the leader of horses, and the leader of men, even so the! speak
of that fire as the leader of #ater. "ence, dear bo!, kno# this shoot
(#ater) to be put forth (b! a root), for it cannot be #ithout a root.
@I$viii$5E )4here could its root be apart from #ater B %ear bo!, #ith
#ater as the shoot, look for fire as the root8 #ith fire as the shoot, look
for Being as the root. ;ll these creatures, dear bo!, have Being as their
root, have Being as their abode, and have Being as their support. "o#
dear bo!, each of these three deities, on reaching man, becomes
threefold has been e2plained to !ou earlier. 4hen this man is about to
depart, dear bo!, his speech merges in the mind, mind in rana, rana
in fire and fire in the supreme deit!.
@I$viii$7E )That Being #hich is this subtle essence (cause), even That all
this #orld has for its self. That is the true. That is the ;tman. That thou
art, O (vetaketu.- )/evered sir, please e2plain it further to me-. )(o be
it, dear bo!-, said (the father).
@I$i2$'$*E );s, dear bo!, the bees make hone! b! collecting ,uices from
different trees and reduce them into one essence, and there, as these
,uices have no such discrimination as cI am the ,uice of this tree, I am
the ,uice of that treec8 even so, dear bo!, all these creatures having
merged into Being, do not kno#, c4e have merged into Being.c
@I$i2$.E )4hatever these creatures are here, tiger or lion or #olf or boar
or #orm or fl!ing insect or gad$fl! or mosAuito, that the! become
again.
@I$i2$0E )That Being #hich is this subtle essence (cause), even That all
@I$2$'$*E )These eastern rivers, dear bo!, flo# along to the east and the
#estern ones to the #est. The! rise from the ocean and merge in the
ocean, and become that ocean itself. ;nd there as these rivers do not
kno# themselves as cI am this river, I am that riverc, even so, dear
bo!, all these creatures, having come from Being, do not kno#, c4e
have come from Beingc. ;nd #hatever these creatures #ere here, tiger
or lion or #olf or boar or #orm or fl!ing insect or gad$fl! or mosAuito,
that the! become again.
@I$2$.E )That Being #hich is this subtle essence (cause), even That all
@I$2i$'E )Of this large tree, dear bo!, if an!one #ere to strike at the
root, it #ould e2ude sap, though still living8 if an!one #ere to strike in
the middle, it #ould e2ude sap, though still living8 if an!one #ere to
strike at the top, it #ould e2ude sap, though still living. ;s that tree is
pervaded b! the living self, it stands firm, drinking constantl! and
re,oicing.
@I$2i$*E )If the life leaves one branch of this tree, then that branch dries
up8 if it leaves the second one, then that dries up8 it leaves the #hole
tree, the #hole tree dries up.-
@I$2i$.E The father said, )%ear bo!, kno# that even so, being left b! the
living self this bod! surel! dies, but the living self does not die. That
Being #hich is this subtle essence (cause), even That all this #orld has
for its self. That is the true. That is the ;tman. That thou art, O
(vetaketu.- )/evered sir, please e2plain it further to me-. )(o be it, dear
bo!-, said (the father).
@I$2ii$'E )Bring a fruit from this Ban!an tree-. )"ere it is, revered sir-.
)Break it.- )It is broken, revered sir-. )4hat do !ou see in this B- )These
seeds, small like particles, revered sir-. )Break one of these, m! child-.
)It is broken, revered sir-. )4hat do !ou see in it B- )&othing, revered
sir-.
@I$2ii$*E The father said to him, )%ear bo!, this subtle essence #hich
!ou do not perceive, gro#ing from this subtle essence the large
Ban!an tree thus stands. "ave faith, dear bo!.-
@I$2ii$.E )That Being #hich is this subtle essence (cause), even That all
@I$2iii$'$*E )ut this salt into #ater and then come to me in the
morning-. "e did so. The father said to him, )Bring the salt, m! child,
#hich !ou put into #ater at night-. "aving searched for it, he did not
find it, as it has completel! dissolved. )>! child, take a sip from the top
of this #ater. "o# is itB- )It is salt-. )Take a sip from the middle. "o# is it
B- )It is salt-. )Take a sip from the bottom. "o# is it B- )It is salt-. )Thro#
this #ater a#a! and then come to me-. "e did so (and returned
sa!ing), )It is there al#a!s-. The father said to him, )%ear bo!, as !ou
do not see #hat is present in this #ater though indeed it e2ists in it,
similarl!, (Being e2ists) indeed in this bod!.
@I$2iii$.E )That Being #hich is this subtle essence (cause), even That all
@I$2iv$'E )=ust as, dear bo!, (some robber) having brought a man from
the Gandhara region #ith his e!es bound up, might leave him in a ver!
desolate place, and ,ust as that man #ould shout to#ards the east, or
to#ards the north, or to#ards the south, or to#ards the #est, (sa!ing)
cI have been brought here #ith m! e!es bound up, I have been left
here #ith m! e!es bound up.c-
@I$2iv$*E );nd as some one might remove his bandage and tell him,
cThe Gandhara region is in this direction, proceed in this directionc and
as he, enAuiring his #a! from village, to village and being instructed
and capable of ,udging b! himself #ould reach the Gandhara region
itself, even so, in this #orld that person kno#s #ho has a preceptor.
;nd for him, onl! so long is the dela! as he is not liberated (from the
bod!) and then immediatel! he is merged in Being.
@I$2iv$.E )That Being #hich is this subtle essence (cause), even That all
@I$2v$'E )%ear bo!, the relatives of a man #ho is ill assemble round him
and ask, c%o !ou recognise me B %o !ou recognise me Bc ;s long as his
speech is not merged in the mind, the mind in rana, rana in fire, and
fire in the supreme deit!, so long does he kno# them.
@I$2v$*E )Then #hen his speech is merged in the mind, the mind in
rana, rana in fire, and fire in the supreme deit!, then he does not
kno# them.
@I$2v$.E )That Being #hich is this subtle essence (cause), even That all
@I$2vi$'E )%ear bo!, (The officers of the king) bring a man, holding him
b! the hand (#hile sa!ing) c"e has taken something, he has
committed a theft, heat the a2e for himc. If he is doer of that, then he
makes himself false. ;nd being addicted to falsehood, he covers
himself #ith falsehood and grasps the heated a2e8 he is burnt, and
then he is punished.
@I$2vi$*E )If, ho#ever, he is not the doer of that, then he makes himself
true. ;nd being attached to truth, he covers himself #ith truth and
grasps the heated a2e8 he is not burnt and then he is released.
@I$2vi$.E );nd as in this case he (the man attached to truth) is not
burnt, (similarl! a man of kno#ledge is not born again). Thus has all
this #orld That for its self. That is the true. That is the ;tman. That
thou art, O (vetaketu.- Lrom his #ords (vetaketu understood That H
!ea, he understood.
@II$i$'E Om. )/evered sir, teach me,- thus sa!ing &arada approached
(anatkumara. (anatkumara said to him, )4hat !ou alread! kno#,
declaring that to me, be m! disciple. 4hat is be!ond that I shall tell
!ou.- &arada saidE
@II$i$*E )/evered sir, I kno# the /ig$@eda, the 1a,ur$@eda, the (ama$@eda
and the ;tharvanas the fourth, the Itihasa$urana as the fifth,
grammar, the rules for the #orship of the ancestors, mathematics, the
science of portents, the science of treasures, logic, the science of
ethics, et!molog!, the ancillar! kno#ledge of the @edas, the ph!sical
sciences, the science of #ar, the science of the stars, the science
related to serpents, and the fine arts H all this I kno#, revered sir.-
@II$i$.E )/evered sir, ho#ever, I am onl! a kno#er of verbal te2ts, not a
kno#er of ;tman. Indeed I have heard from persons like !our revered
self that a kno#er of ;tman goes be!ond grief. I am in such a state of
grief. >a! !our revered self take me across it.- (anatkumara replied to
him,- 4hatsoever !ou have studied here, reall! it is onl! a name.-
@II$i$0E )&ame indeed is /ig$@eda, (so also) 1a,ur$@eda, (ama$@eda and
the ;tharvana as the fourth, the Itihasa$urana as the fifth, grammar,
the rules of the #orship of the ancestors, mathematics, the science of
portents, the science of treasures, logic, the science of ethics,
et!molog!, the ancillar! kno#ledge of the @edas, the ph!sical science,
the science of #ar, the science of the stars, the science related to
serpents, and the fine arts H name alone is all this. 4orship the name.
@II$i$3E )"e #ho #orships name as Brahman becomes free to act as he
#ishes in the sphere #ithin the reach of name, he #ho #orships name
as Brahman-. (&arada) )/evered sir, is there an!thing greater than
name B- ((anatkumara) )(urel!, there is something greater than name-.
(&arada) )/evered sir, communicate it to me.-
@II$ii$'E )(peech surel! is greater than name. (peech indeed makes us
understand the /ig$@eda, 1a,ur$@eda, (ama$@eda, ;tharvana as the
fourth, Itihasa$urana as the fifth, grammar, the rules of the #orship of
the ancestors, mathematics, the science of portents, the science of
treasures, logic, the science of ethics, et!molog!, the ancillar!
kno#ledge of the @edas, the ph!sical science, the science of #ar, the
science of the stars, the science related to serpents, and the fine arts H
also heaven and earth, air and ;kasa, #ater and fire, gods and men,
cattle and birds, grasses and trees, beasts do#n to #orms, fl!ing
insects and ants, merit and demerit, true and false, good and bad,
pleasant and unpleasant. @eril!, if speech did not e2ist, neither merit
nor demerit #ould be understood, neither true nor false, neither good
nor bad, neither pleasant nor unpleasant. (peech alone makes us
understand all this. ("ence) #orship speech.
@II$ii$*E )"e #ho #orships speech as Brahman becomes free to act as
he #ishes in the sphere #ithin the reach of speech, he #ho #orships
speech as Brahman-. )/evered sir, is there an!thing greater than
speech B- )(urel!, there is something greater than speech-. )/evered
sir, communicate it to me-.
@II$iii$'E )>ind surel! is greater than speech. =ust as the closed hand
encompasses t#o ;malaka, or t#o +ola, or t#o ;ksa fruits, so does the
mind encompasses speech and name. 4hen b! mind one intends cLet
me learn the >antrasc, then he learns8 Let me do sacrificial actsc, then
he does8 cLet me desire offspring and cattlec, then he desires8 cLet me
desire this #orld and the ne2tc, then he desires. >ind indeed is ;tman.
>ind indeed is the #orld. >ind indeed is Brahman. 4orship the mind.
@II$iii$*E )"e #ho #orships the mind as Brahman becomes free to act as
he #ishes in the sphere #ithin the reach of mind, he #ho #orships the
mind as Brahman-. )/evered sir, is there an!thing greater than mindB-
)(urel!, there is something greater than mind-. )/evered sir,
communicate it to me-.
@II$iv$'E )4ill surel! is greater than mind. @eril!, #hen one #ills, then
he intends in his mind, then he sends forth speech, and he sends it
forth in a name. In the name sacred formulas and in sacred formulas
the sacrifices become one.-
@II$iv$*E );ll these, indeed, merge in the #ill, are made up of the #ill,
and abide in the #ill. "eaven and earth #illed, air and ;kasa #illed,
#ater and fire #illed. Through the #illing of these, rain #ills. Through
the #illing of rain, food #ills. Through the #illing of food, ranas #ill.
Through the #illing of ranas, sacred formulas #ill. Through the #illing
of sacred formulas (sacrificial) acts #ill. Through the #illing of
(sacrificial) acts, the #orld #ills. Through the #illing of the #orld, all
things #ill. This is #ill. 4orship #ill.
@II$iv$.E )"e #ho #orships #ill as Brahman, he indeed, attains the
#orlds #illed b! him H himself being permanent, the permanent
#orlds8 himself being #ell$founded, the #ell$founded #orlds8 himself
being undistressed, the undistressed #orld. "e becomes free to act as
he #ishes in the sphere #ithin the reach of #ill, he #ho #orships #ill as
Brahman-. )/evered sir, is there an!thing greater than #ill B- )(urel!,
there is something greater than #ill-. )/evered sir, communicate it to
me-.
@II$v$'E )Intelligence surel! is greater than #ill. @eril!, #hen one
understands, then he #ills, then he intends in mind, then he sends
forth speech, and he sends it forth in a name. In the name sacred
formulas and in sacred formulas the sacrificed become one.
@II$v$*E );ll these, indeed, merge in intelligence, are made up of
intelligence and abide in intelligence. Therefore, even if a man #ho
kno#s much is #ithout intelligence, people speak of him thus, )"e does
not e2ist, nor #hat he has kno#n8 if he #ere reall! learned, he #ould
not thus be #ithout intelligencec. On the other hand, if a man kno#ing
little is endo#ed #ith intelligence, people desire to listen to him also.
Intelligence, indeed, is the one centre of mergence of all these,
intelligence is their soul, and intelligence is their support. 4orship
intelligence.
@II$v$.E )"e #ho #orships intelligence as Brahman, he indeed, attains
the #orlds of intelligence H himself being permanent, the permanent
#orlds8 himself being #ell$established, the #ell$established #orlds8 and
himself being undistressed, the undistressed #orld. "e becomes free to
act as he #ishes in the sphere #ithin the reach of intelligence, he #ho
#orships intelligence as Brahman-. )/evered sir, is there an!thing
greater than intelligence B- )(urel!, there is something greater than
intelligence-. )/evered sir, communicate it to me-.
@II$vi$'E )6ontemplation surel! is greater than intelligence. The earth
contemplates as it #ere. The sk! contemplates as it #ere. "eaven
contemplates as it #ere. 4ater contemplates as it #ere. The
mountains contemplate as it #ere. Gods and men contemplate as it
#ere. Therefore, veril!, those #ho attain greatness among men here,
the! seem to have obtained a share of the result of contemplation. ;nd
those #ho are small people, the! are Auarrelsome, abusive and
slanderous8 but those #ho are great men, the! appear to have
obtained a share of the result of contemplation. 4orship
contemplation.
@II$vi$*E )"e #ho #orships contemplation as Brahman becomes free to
act as he #ishes in the sphere #ithin the reach of contemplation, he
#ho #orships contemplation as Brahman-. )/evered sir, is there
an!thing greater than contemplation B- )(urel!, there is something
greater than contemplation-. )/evered sir, communicate it to me-.
@II$vii$'E )Cnderstanding surel! is greater than contemplation. B!
understanding alone one understands the /ig$@eda, 1a,ur$@eda, (ama$
@eda, ;tharvana as the fourth, Itihasa$urana as the fifth, grammar,
the rules for the #orship of the ancestors8 mathematics, the science of
portents, the science of treasures, logic, the @edas, the ph!sical
science, the science of #ar, the science of the stars, the science
related to serpents, and the fine arts H also heaven and earth, air and
;kasa, #ater and fire, gods and men, cattle and birds, grasses and
trees, beasts do#n to #orms, fl!ing insects and ants, merit and
demerit, true and false, good and bad, pleasant and unpleasant, food
and drink, this #orld and the ne2t H (all this) one understands b!
understanding alone. 4orship understanding.
@II$vii$*E )"e #ho #orships understanding as Brahman, attains the
#orlds containing the kno#ledge of the (criptures and other sub,ects.
"e becomes free to act as he #ishes in the sphere #ithin the reach of
understanding, he #ho #orships understanding as Brahman-. )/evered
sir, is there an!thing greater than understanding B- )(urel!, there is
something greater than understanding-. )/evered sir, communicate it
to me-.
@II$viii$'E )(trength surel! is greater than understanding. ; single man
#ith strength causes even a hundred men #ith understanding to
tremble. 4hen a man becomes strong, then he rises8 rising, he serves8
serving, he approaches nearer8 approaching nearer, he sees, hears,
reflects, understands, acts and realiDes. B! strength, indeed, the earth
stands8 b! strength, the sk!8 b! strength, heaven8 b! strength, the
mountains8 b! strength, gods and men8 b! strength, cattle and birds,
grasses and trees, beasts do#n to #orms, fl!ing insects and ants8 b!
strength the #orld stands. 4orship strength.
@II$viii$*E )"e #ho #orships strength as Brahman becomes free to act
as he #ishes in the sphere #ithin the reach of strength, he #ho
#orships strength as Brahman-. )/evered sir, is there an!thing greater
than strength B- )(urel!, there is something greater than strength-.
)/evered sir, ommunicate it to me-.
@II$i2$'E )Lood surel! is greater than strength. Therefore, if one does
not eat for ten da!s, even though he might live, !et, veril!, he does not
see, does not hear, does not reflect, does not act, and does not realiDe.
But #ith the coming of food, he sees, hears, reflects, understands, acts
and realiDes. 4orship food.
@II$i2$*E )"e #ho #orships food as Brahman, he veril! attains the
#orlds supplied #ith food and drink. "e is free to act as he #ishes in
the sphere #ithin the reach of food, he #ho #orships food as
Brahman-. )/evered sir, is there an!thing greater than food B- )(urel!,
there is something greater than food-. )/evered sir, communicate it to
me-.
@II$2$'E )4ater surel! is greater than food. Therefore, #hen there is not
good rain, living creatures are in agon! (thinking), cLood #ill be
scarcec. But #hen there is good rain, living creatures become ,o!ous
(thinking), cLood #ill aboundc. 4ater, indeed, has assumed all these
forms H this earth, this sk!, this heaven, these mountains, these gods
and men, these cattle and birds, grasses and trees, beasts do#n to
#orms, fl!ing insects and ants. 4ater, indeed, has assumed all these
forms. 4orship #ater.
@II$2$*E )"e #ho #orships #ater as Brahman obtains all desires and
becomes satisfied. "e becomes free to act as he #ishes in the sphere
#ithin the reach of #ater, he #ho #orships #ater as Brahman-.
)/evered sir, is there an!thing greater than #ater B- )(urel!, there is
something greater than #ater-. )/evered sir, communicate it to me-.
@II$2i$'E )Lire surel! is greater than #ater. It is this fire that having
seiDed the air #arms up the ;kasa. Then people sa!, cIt is hot, it is
burning hot, it #ill surel! rainc. There, it is fire that sho#s itself first,
and then creates #ater. It is (because of) this fire that thunders roll,
along #ith lightnings flashing up#ards and across8 and so people sa!,
cLightning is flashing, it is thundering, it #ill surel! rainc. There, it is fire
that sho#s itself first and then creates #ater. 4orship fire.
@II$2i$*E )"e #ho #orships fire as Brahman, he, being resplendent
himself, attains resplendent #orlds, full of light and free from darkness.
"e becomes free to act as he #ishes in the sphere #ithin the reach of
fire, he #ho #orships fire as Brahman-. )/evered sir, is there an!thing
greater than fire B- )(urel!, there is something greater than fire-.
)/evered sir, communicate it to me-.
@II$2ii$'E ;kasa surel! is greater than fire. In ;kasa, indeed, e2ist both
the sun and the moon, lightning, stars and fire. Through ;kasa one
calls, through ;kasa one hears, through ;kasa one hears the response.
In ;kasa one re,oices, in ;kasa one does not re,oice. In ;kasa a thing is
born, and to#ards ;kasa it gro#s. 4orship ;kasa.
@II$2ii$*E )"e #ho #orships ;kasa as Brahman, he indeed, attains vast
#orlds full of light, unconfined and spacious. "e is free to act as he
#ishes in the sphere #ithin the reach of ;kasa, he #ho #orships ;kasa
as Brahman-. )/evered sir, is there an!thing greater than ;kasa B-
)(urel!, there is something greater than ;kasa-. )/evered sir,
communicate it to me-.
@II$2iii$'E )>emor! surel! is greater than ;kasa. Therefore, even if
man! persons should assemble and if the! should have no memor!,
the! surel! #ould not hear an! sound, the! #ould not think, the!
#ould not kno#. But surel!, should the! have memor!, then the!
#ould hear, then the! #ould think, then the! #ould kno#. Through
memor!, indeed, one discerns one-s sons, through memor! one-s
cattle. 4orship memor!.
@II$2iii$*E )"e #ho #orships memor! as Brahman becomes free to act
as he #ishes in the sphere #ithin the reach of memor!, he #ho
#orships memor! as Brahman-. )/evered sir, is there an!thing greater
than memor! B- )(urel!, there is something greater than memor!-.
@II$2iv$'E );spiration surel! is greater than memor!. +indled b!
aspiration, (one-s) memor! recites the h!mns, performs rites, desires
sons and cattle, desires this #orld and the ne2t. 4orship aspiration.
@II$2iv$*E )"e #ho #orships aspiration as Brahman, b! aspiration all his
#ishes prosper, his pra!ers become infallible. "e is free to act as he
#ishes in the sphere #ithin the reach of aspiration, he #ho #orships
aspiration as Brahman-. )/evered sir, is there an!thing greater than
aspiration B- )(urel!, there is something greater than aspiration-.
@II$2v$'E )rana surel! is greater than aspiration. =ust as the spokes of
the #heel are fastened to the nave, so is all this fastened to this rana.
rana moves b! rana, rana gives rana and it gives rana. rana is
the father, rana is the mother, rana is the brother, rana is the
sister, rana is the preceptor, rana is the Brahmana.
@II$2v$*E )If one ans#ers something harsh to his father, mother,
brother, sister, preceptor or a Brahmana, people sa! this to him, cLie
on !ou ! 1ou are indeed a sla!er of !our father, !ou are indeed a sla!er
of !our mother, !ou are indeed a sla!er of !our brother, !ou are indeed
a sla!er of !our sister, !ou are indeed a sla!er of !our preceptor, !ou
are indeed a sla!er of a Brahmana.c
@II$2v$.E )On the other hand, #hen the rana has departed from them,
even if one piles them together, dismembers them #ith a fork and
burns them up, surel! people #ould not sa! to him, c1ou are a sla!er of
!our fatherc, nor c!ou are a sla!er of !our motherc, nor c1ou are a
sla!er of !our brotherc, nor c1ou are a sla!er of !our sisterc, nor c!ou
are a sla!er of !our preceptorc, nor c1ou are a sla!er of a Brahmanac.
@II$2v$0E )rana indeed becomes all these. "e, indeed, #ho sees thus,
thinks thus and kno#s thus becomes a surpassing speaker. If someone
#ere to sa! to him, c1ou are a surpassing speakerc, he should sa!,
c1es, I am a surpassing speakerc, he should not den! it.
@II$2vi$'E )But he reall! speaks surpassingl! #ho speaks surpassingl!
#ith truth-. )/evered sir, being such, I #ould speak surpassingl! #ith
truth-. )But one must desire to understand the truth-. )/evered sir, I
desire to understand the truth-.
@II$2vii$'E )4hen one understands, then alone does one declare the
truth. 4ithout understanding, one does not declare the truth. Onl! he
#ho understands declares the truth. But one must desire to
understand understanding.- )/evered sir, I desire to understand
understanding-.
@II$2viii$'E )4hen one reflects, then alone does one understand.
4ithout reflecting one does not understand. Onl! he #ho reflects
understands. But one must desire to understand reflection.- )/evered
sir, I desire to understand reflection-.
@II$2i2$'E )4hen one has faith, then alone does one reflect. 4ithout
faith, one does not reflect. Onl! he #ho has faith reflects. But one must
desire to understand faith-. )/evered sir, I desire to understand faith-.
@II$22$'E )4hen one has steadfastness, then alone does one have faith.
4ithout steadfastness, one does not have faith. Onl! he #ho has
steadfastness has faith. But one must desire to understand
steadfastness.- )/evered sir, I desire to understand steadfastness.-
@II$22i$'E )4hen one acts, then alone does one become steadfast.
4ithout acting, one does not become steadfast. Onl! on acting does
one become steadfast. But one must desire to understand activit!-.
)/evered sir, I desire to understand activit!-.
@II$22ii$'E )4hen one obtains happiness-, then alone does one act.
4ithout obtaining happiness one does not act. Onl! on obtaining
happiness does one act. But one must desire to understand happiness-.
)/evered sir, I desire to understand happiness-.
@II$22iii$'E That #hich is infinite, is alone happiness. There is no
happiness in an!thing finite. The infinite alone is happiness. But one
must desire to understand the infinite-. )/evered sir, I desire to
understand the infinite-.
@II$22iv$'E )In #hich one sees nothing else, hears nothing else,
understands nothing else, that is infinite. But that in #hich one sees
something else, hears something else, understands something else, is
the finite. That #hich is infinite, is alone immortal, and that #hich is
finite, is mortal-. )/evered sir, in #hat is that infinite established B- )On
its o#n greatness or not even on its o#n greatness-.
@II$22iv$*E )"ere in this #orld people call co#s and horses, elephants
and gold, servants and #ives, fields and houses, cgreatnessc. I do not
speak thus (of greatness), for in that case one thing #ould be
established in another. 4hat I do sa! is thusE
@II$22v$'E )That infinite alone is belo#. That is above. That is behind.
That is in front. That is to the south. That is to the north. That alone is
all this. (o ne2t is the teaching in regard to the self$sense. I alone am
belo#. I am above. I am behind. I am in front. I am to the south. I am to
the north. I alone am all this.
@II$22v$*E )(o no# is the teaching through ;tman. ;tman alone is
belo#. ;tman is above. ;tman is behind. ;tman is in front. ;tman is to
the south. ;tman is to the north. ;tman alone is all this. @eril!, he it is
#ho sees thus, and understands thus, has pleasure in ;tman, delight in
;tman, union in ;tman, ,o! in ;tman. "e becomes (elf$sovereign8 he
becomes free to act as he #ishes in all the #orlds. But those #ho kno#
other#ise than this are ruled b! others and live in perishable #orlds8
the! are not free to act as the! #ish in all the #orlds.
@II$22vi$'E @eril!, for him alone, #ho sees thus, reflects thus and
understands thus, rana springs from ;tman, aspiration from ;tman,
memor! from ;tman, ;kasa from ;tman, fire from ;tman, #ater from
;tman, appearance and disappearances from ;tman, food from ;tman,
strength from ;tman, understanding from ;tman, contemplation from
;tman, intelligence from ;tman, #ill from ;tman, mind from ;tman,
speech from ;tman, name from ;tman, h!mns from ;tman, rites from
;tman, all this (springs) from ;tman alone.
@II$22vi$*E )There is this verse about itE c"e #ho sees this does not see
death nor illness nor an! sorro#. "e #ho sees this sees all things and
obtains all things in all #a!s.c )"e is one, becomes threefold, fivefold,
sevenfold and also ninefold. Then again he is called the elevenfold,
also a hundred$and$ten$fold and also a thousand$and t#ent!$fold.
)-4hen nourishment is pure, reflection and higher understanding
become pure. 4hen reflection and higher understanding are pure,
memor! becomes strong. 4hen memor! becomes strong, there is
release from all the knots of the heart. The revered (anatkumara
sho#ed to &arada, after his impurities had been #ashed off, the
further shore of darkness. eople call (anatkumara as (kanda H !ea,
the! call him (kanda.
@III$i$'E Om. &o#, in this cit! of Brahman, there is a mansion in the
shape of a small lotus8 in it is a small inner ;kasa. 4hat is #ithin that,
that should be sought8 that indeed, one should desire to understand.
@III$i$*$.E If the disciples should sa! to him, )In this cit! of Brahman in
#hich is a small mansion in the shape of a lotus and in the small inner
;kasa #ithin H #hat is it that lies there #hich should be sought, #hich
one should desire to understand B- H he should sa! in repl!, );s large
indeed as is this ;kasa, so large is that ;kasa in the heart. 4ithin it,
indeed, are contained both heaven and earth, both fire and air, both
the sun and the moon, lightning and the stars. 4hatever there is of
him in this #orld and #hatever is not, all that is contained #ithin it.-
@III$i$0E If the! should sa! to him, )If in this cit! of Brahman is contained
all this, all beings and all desires, then #hat is left of it #hen old age
overtakes it or #hen it perishes B-
@III$i$3E "e should sa!, )It (the Brahman called inner ;kasa) does not
age #ith the ageing of the bod!, it is not killed b! the killing of this.
This (;kasa) is the real cit! of Brahman, in it are contained the desires.
This is the ;tman, free from evil, free from old age, free from death,
free from sorro#, free from hunger, free from thirst, #hose desire is of
the truth, #hose resolve is of the truth. =ust as in this #orld, the
sub,ects follo# as the! are commanded and #hatever province the!
desire, be it a countr! or a part of the field, on that the! live. ((o the
ignorant depend upon others for en,o!ing the fruits of their +arma).
@III$i$5E )=ust as here on earth the #orld #hich is earned b! #ork
perishes, even so there in the other #orld, the #orld #hich is earned
b! righteous deeds perishes. (o those #ho depart from here #ithout
having understood the ;tman and these true desires, for them there is
no freedom to act as the! #ish in all the #orlds. But those #ho depart
from here, having understood the ;tman and these true desires, for
them there is freedom to act as the! #ish in all the #orlds.-
@III$ii$'E If he becomes desirous of the #orld of fathers, b! his mere #ill,
fathers arise. ossessed of that #orld of fathers he feels happ! and
e2alted.
@III$ii$*E ;nd if he becomes desirous of the #orld of mothers, b! his
mere #ill, mothers arise. ossessed of that #orld of mothers he feels
happ! and e2alted.
@III$ii$.E ;nd if he becomes desirous of the #orld of brothers, b! his
mere #ill, brothers arise. ossessed of that #orld of brothers he feels
happ! and e2alted.
@III$ii$0E ;nd if he becomes desirous of the #orld of sisters, b! his mere
#ill, sisters arise. ossessed of that #orld of sisters he feels happ! and
e2alted.
@III$ii$3E ;nd if he becomes desirous of the #orld of friends, b! his mere
#ill, friends arise. ossessed of that #orld of friends he feels happ! and
e2alted.
@III$ii$5E ;nd if he becomes desirous of the #orld of perfumes and
garlands, b! his mere #ill, of perfumes and garlands arise. ossessed
of that #orld of perfumes and garlands he feels happ! and e2alted.
@III$ii$7E ;nd if he becomes desirous of the #orld of food and drink, b!
his mere #ill, food and drink arise. ossessed of that #orld of food and
drink he feels happ! and e2alted.
@III$ii$9E ;nd if he becomes desirous of the #orld of song and music, b!
his mere #ill, song and music arise. ossessed of that #orld of song
and music he feels happ! and e2alted.
@III$ii$:E ;nd if he becomes desirous of the #orld of #omen, b! his
mere #ill, #omen arise. ossessed of that #orld of #omen he feels
happ! and e2alted.
@III$ii$'<E 4hatever provinces he is attached to and #hatever desirable
ob,ects he desires b! his mere #ill, the!(arise. ossessed of that he
feels happ! and e2alted.
@III$iii$'E These same are the true desires covdred b! the untrue.
;lthough the desires are true, the! are covered b! the untrue. Lor
#hosoever of one-s people departs from here in this #orld one does
not get him back to see.
@III$iii$*E But those of his people, #hether the! are alive or dead and
#hatever else one desires but does not get, all that one finds b! going
there (into the ;tman, the ;kasa in the heart)8 for here, indeed, are
those true desires of his covered b! the untrue. =ust as, though people
#ho do not kno# the field #alk again and again over the treasure of
gold hidden underground but do not find it, even so all these creatures
here, though the! go dail! into the Brahman$#orld, !et do not find it,
for the! are carried a#a! b! the untrue.
@III$iii$.E This ;tean veril! is in the heart. Its et!mological e2planation is
this. This (;tman) is in the heart, hence it is the heart. "e #ho kno#s
thus(indeed goes dail! into the heavenl! #orld.
@III$iii$0E &o# that serene and happ! being, rising out of this bod! and
reaching the highest light, appears in his o#n true form. This is the
;tman, said the teacher. This is the immortal, the fearless. This is
Brahman. @eril!, the name of this Brahman is the True.
@III$iii$3E These are indeed the three s!llables, )sa-, )ti-, )!am-. 4hat is
)sa-, that is the immortal, and #hat is )ti-, that is the mortal, and #hat
is )!am-, #ith it one holds the t#o together. Because #ith it one holds
the t#o together, therefore it is )!am-. @eril!, he #ho kno#s thus goes
to the heavenl! #orld.-
@III$iv$'E &o#, this ;tman is the d!ke, the embankment for the safet!
of these #orlds. This d!ke, neither the da! nor the night crosses, nor
old age nor death nor sorro#, nor merit nor demerit. ;ll evils turn back
from it, for this Brahman$#orld is free from evil.
@III$iv$*E Therefore, veril!, on reaching this d!ke, if one #as blind he
ceases to be blind8 if #ounded, he ceases to be #ounded, if afflicted$
he ceases to be afflicted. Therefore, veril!, on reaching this d!ke, even
night becomes da!, for this Brahman$#orld is ever illumined.
@III$iv$.E But onl! those #ho attain according to the iostruction this
Brahman$#orld through Brahmachar!a, to them belongs this Brahman$
#orld. Lor them there is freedom to act as the! #ish in all the #orlds.
@III$v$'E &o#, #hat people call sacrifice is reall! Brahmachar!a, for onl!
b! means of Brahmachar!a does the kno#er attain that #orld. ;nd
#hat people call #orship (Ista) is reall! Brahmachar!a, for onl! b!
#orshipping #ith Brahmachar!a does one attain the ;tman.
@III$v$*E &o#, #hat people call the sacrificial session is reall!
Brahmachar!a, for onl! b! means of Brahmachar!a does one obuain
one-s salvation from Being. ;nd #hat people call the vo# of silence is
reall! Brahmachar!a for onl! through Brahmachar!a does one
understand the ;tman and then meditate.
@III$v$.E &o#, #hat people call a course of fasting is reall!
Brahmachar!a, for this ;tman never perishes #hich one attains b!
means of Brahmachar!a. ;nd #hat people call the life of a hermit is
reall! Brahmachar!a, for veril! ;ra and &!a are the t#o oceans in the
Brahman$#orld in the third heaven from here and therein is the lake
;irammadi!a, and there is the ;para,ita (unconAuered) cit! of Brahma,
and there is the gold hall speciall! built b! the Lord.
@III$v$0E Therefore onl! those #ho attain the t#o oceans, ;ra and &!a,
in the Brahman$#orld b! means of Brahmachar!a, onl! to them
belongs this Brahman$#orld and for them there is freedom to act as
the! #ish in all the #orlds.
@III$vi$'E &o#, these arteries #hich belong to the heart e2ist filled #ith
the ,uice of a fine substance #hich is reddish$bro#n, #hite, blue, !ello#
and red. The !onder sun indeed is reddish$bro#n, he is #hite, he is
blue, he is !ello#, he is red.
@III$vi$*E =ust as an e2tending high#a! runs bet#een t#o villages, this
as #ell as that, even so the ra!s of the sun go to both these #orlds,
this as #ell as that. The! spread out of the !onder sun and enter into
these arteries. Out of these arteries the! spread and enter into the
!onder sun.
@III$vi$.E Therefore #hen one is thus sound sleep, composed, serene so
that he kno#s no dreams, then he enters into (the ;kasa of the heart
through) these arteries. Then no evil touches him for then he is filled
#ith the light of the sun.
@III$vi$0E &o#, #hen one is thus reduced to a #eakened condition,
those #ho sit around him sa!, )%o !ou kno# me B %o !ou kno# me B-
;s long as he has not departed from this bod!, so long he kno#s them.
@III$vi$3E But #hen he thus departs from this bod!, then he proceeds
up#ards through those ver! ra!s, (if a kno#er) he surel! goes up
meditating on Om or (does not got up if he is not a kno#er). ;s long as
it takes for the mind to travel, in that (short) time, he goes to the sun.
That indeed is the door to the #orld (of Brahman), an entrance for the
kno#ers and a shutting out for the ignorant.
@III$vi$5E There is this verse about itE ; hundred and one are the
arteries of the heart8 one of them leads up to the cro#n of the head.
assing up#ards through that, one attains immortalit!, #hile the other
arteries serve for departing in various other directions H !ea, serve for
departing.
@III$vii$'E The ;tman #hich is free from evil, free from old age, free
from death, free from sorro#, free from hunger and thirst, #hose desire
is of the truth, #hose resolve is of the truth, he should be sought, him
one should desire to understand. "e #ho has found out and #ho
understands that ;tman attains all the #orlds and all the desires. Thus
spoke ra,apati.
@III$vii$*E Both the gods and the demons heard this and said, )4ell, let
us seek that ;tman b! seeking #hich one attains all the #orlds and all
the desires.- Then Indra alone from among the gods #ent out and so
did @irochana from among the demons. Then #ithout communicating
#ith each other, the! both came into the presence of ra,apati, fuel in
hand.
@III$vii$.E Lor thirt!$t#o !ears the! lived there the disciplined life of a
celibate student of sacred kno#ledge. Then ra,apati asked them,
)%esiring #hat have !ou been living B- The! replied, )The ;tman #hich
is free from evil, free from old age, free from death, free from sorro#,
free from hunger and thirst, #hose desire is of the truth, #hose resolve
is of the truth, he should be sought, him one should desire to
understand. "e #ho has found out and #ho understands that ;tman
attain all the #orlds and all the desires H these are kno#n to be the
#ords of !our revered self. %esiring that ;tman #e have been living.-
@III$vii$0E ra,apati said to them, )The person #hich is seen in the e!e is
the ;tman-. "e added, )This is the immortal, the fearless. This is
Brahman-. )But, revered sir, he #ho is perceived in #ater and he #ho in
a mirror, #hich of these is the ;tman B- It is he himself that is
perceived in all these-, replied ra,apati.
@III$viii$'E )Look at !ourself in a pan of #ater and #hatever !ou do not
understand of the ;tman, tell me that-. Then the! looked in a pan of
#ater. ra,apati asked them, )4hat do !ou see B- The! replied,
)/evered sir, #e both see the self entirel! as #e are, the ver! image,
even to the ver! hairs and nails.-
@III$viii$*E Then ra,apati said to them, )"aving become #ell adorned,
#ell dressed and #ell groomed, look into the pan of #ater.- The! too,
having become #ell adorned, #ell dressed and #ell groomed, looked
into the pan of #ater. Then ra,apati asked them, )4hat do !ou see B-
@III$viii$.E The! replied, )=ust as #e are ourselves, revered sir, #ell
adorned, #ell dressed and #ell groomed, even so are both these,
revered sir, #ell adorned, #ell dressed and #ell groomed.- )This is the
;tman-, said he, )this is the immortal, the fearless. This is Brahman-.
The! both #ent a#a! satisfied in their hearts.
@III$viii$0E Then ra,apati looked at them and said, )The! are going
a#a! #ithout having perceived, #ithout having understood the ;tman.
4hosoever #ill follo# such a doctrine be the! gods or demons, the!
#ill be foiled.- &o#, @irochana, satisfied in his heart, #ent to the
demons and declared this doctrine to them. )"ere the (bodil!) self
alone is to be #orshipped, the self is to be attended upon. "ere it is
onl! b! #orshipping the self and attending upon the self that one
obtains both the #orlds, this as #ell as the !onder.-
@III$viii$3E Therefore, even to this da!, here people sa! of one #ho is
not a giver, #ho has no faith, #ho does not perform sacrifices, )Oh, he
is a demon-8 for this is the doctrine of the demons. The! adorn the
bod! of the deceased #ith en,o!able things, clothes and ornaments
for, b! this, the! think, the! #ill #in the other #orld.
@III$i2$'E But Indra, even before reaching the gods, sa# this difficult!E
)=ust as this (reflected self) becomes #ell adorned #hen this bod! is
#ell adorned, #ell dressed #hen the bod! is #ell dressed, #ell
groomed #hen the bod! is #ell groomed, even so this (reflected self)
also becomes blind #hen the bod! is blind, one$e!ed #hen the bod! is
one$e!ed, crippled #hen the bod! is crippled, and it perishes #hen this
bod! perishes. I see no good in this.-
@III$i2$*E "e came back again, fuel in hand. ra,apati asked him,
)%esiring #hat, O Indra, have !ou come back, since !ou #ent a#a!
satisfied in !our heart, along #ith @irochana B- Indra replied, )/evered
sir, ,ust as this (reflected self) becomes #ell adorned #hen this bod! is
#ell adorned, #ell dressed #hen the bod! is #ell dressed, #ell
groomed #hen the bod! is #ell groomed, even so this (reflected self)
also becomes blind #hen the bod! is blind, one$e!ed #hen the bod! is
one$e!ed, crippled #hen the bod! is crippled, and it perishes #hen this
bod! perishes. I see no good in this.
@III$i2$.E )(o is it indeed, O Indra-, said ra,apati8 )"o#ever, I shall
e2plain this further to !ou. Live here for another thirt!$t#o !ears.- "e
lived there for another thirt!$t#o !ears. Then ra,apati said to himE
@III$2$'$*E ra,apati said, )"e #ho moves about in dreams, he is the
;tman. "e is the immortal, the fearless. "e is Brahman-. Indra #ent
a#a! satisfied in his heart. But even before reaching the gods he sa#
this difficult!E )Fven though this (dream$self) is not blind #hen this
bod! is blind, nor one$e!ed #hen the bod! is slain, nor has running
nose and e!es #hen the bod! has running nose and e!es, !et it is as if
the! kill it, as if the! chase it, it becomes conscious of pain, as it #ere,
and even #eeps, as it #ere. I see no good in this-.
@III$2$.$0E "e came back again, fuel in hand. ra,apati asked him,
satisfied in !our heart B- "e replied, )/evered sir, even though this self
is not blind #hen this bod! is blind, nor one$e!ed #hen the bod! is
one$e!ed, nor suffers defects from the defects of the bod!, nor is slain
#hen the bod! is slain, nor has running nose and e!es, !et it is as if
the! kill it, as if the! chase it, it becomes conscious of pain as it #ere,
and even #eeps, as it #ere. I see no good in this-. )(o is it indeed, O
Indra-, said ra,apati8 )"o#ever, I shall e2plain this further to !ou. Live
here for another thirt!$t#o !ears.- "e lived there for another thirt!$t#o
!ears. Then ra,apati said to himE
@III$2i$'E ra,apati said, )"e #ho is full! asleep, composed, serene and
kno#s no dream, he is the ;tman. "e is the immortal, the fearless. "e
is Brahman-. Indra #ent a#a! satisfied in his heart. But even before
reaching the gods he sa# this difficult!E )In truth this one does not
kno# himself no# as cI am hec, nor indeed these beings. It seems as if
he has gone to annihilation. I see no good in this-.
@III$2i$*E "e came back again, fuel in hand. ra,apati asked him,
satisfied in !our heart B- "e replied, )/evered sir, in truth this one does
not kno# himself as cI am hec, nor indeed these beings. It seems as if
he has gone to annihilation. I see no good in this-.
@III$2i$.E )(o is it indeed, O Indra-, said ra,apati8 )"o#ever, I shall
e2plain this further to !ou and none other than this. Live here for
another five !ears.- "e lived there for another five !ears. That makes
one hundred and one !ears and so #ith regard to that, people sa!
thus, )@eril!, for one hundred and one !ears Indra lived #ith ra,apati
the disciplined life of a celibate student of sacred kno#ledgec. Then
ra,apati said to himE
@III$2ii$'E )O Indra, mortal indeed is this bod!, held b! death. But it is
the support of this deathless, bodiless ;tman. @eril!, the embodied self
is held b! pleasure and pain. (urel!, there is no cessation of pleasure
and pain for one #ho is embodied. But pleasure and pain do not indeed
touch one #ho is bodiless.
@III$2ii$*$.E Bodiless is air8 and #hite cloud, lightning, thunder, these
also are bodiless. &o# as these arise out of the !onder ;kasa, reach
the highest light and appear each #ith its o#n form, even so this
serene one rises out of this bod!, reaches the highest light and
appears in his o#n form. "e is the "ighest erson. There he moves
about, laughing, pla!ing, re,oicing #ith #omen, vehicles or relations,
not remembering this bod! in #hich he #as born. ;s an animal is
attached to a chariot, even so is the rana attached to this bod!.
@III$2ii$0E &o#, #here the sight merges in ;kasa (inside the e!e, i.e.,
the black pupil of the e!e), (there e2ists) that #hich is the person in
the e!e8 and the e!e is onl! for (his) seeing. ;nd he #ho kno#s )I smell
this-, is the ;tman8 the nose is for smelling. ;nd he #ho kno#s )I speak
this-, is the ;tman, the organ of speech is for speaking. ;nd he #ho
kno#s )I hear this-, is the ;tman8 the ear is for hearing.
@III$2ii$3E ;nd he #ho kno#s )I think this-, is the ;tman, the mind is his
divine e!e. Through this divine e!e of the mind he veril! sees these
desired ob,ects #hich are in the Brahman$#orld, and re,oices.
@III$2ii$5E )@eril!, this is the ;tman #hom the gods #orship. Therefore
all the #orlds and all the desired ob,ects are held b! them. "e obtains
all the #orlds all the desired ob,ects, #ho having kno#n that ;tman
(from the teacher and the scriptures) understands it.- Thus spoke
ra,apati H !ea, thus spoke ra,apati.
@III$2iii$'E Lrom the dark I attain to the variegated from the variegated I
attain to the dark. (haking off evil as a horse his hairs, shaking off the
bod! as the moon frees itself from the mouth of /ahu, I, having fulfilled
all ends, obtain the eternal Brahman$#orld H !ea, I obtain it.
@III$2iv$'E @eril!, #hat is called ;kasa is the revealer of name and form.
That #ithin #hich the! are, is Brahman, that is the immortal, that is the
;tman. )I attain to the assembl!$hall and abode of ra,apati. I am the
glor! of the Brahmanas, the glor! of the +shatri!as, the glor! of the
@ais!as. I #ish to attain that glor!. I am the glor! of the glories. >a! I
never go to that #hich is reddish$#hite and toothless !et devouring
and slipper! H !ea, ma! I never go to it.-
@III$2v$'E Brahma e2pounded this to ra,apati. ra,apati to >anu and
>anu to his descendants. "e #ho has read the @eda according to the
prescribed rule, in the time left over after performing his duties to the
teacher, he #ho after having come back from the teacher-s house,
settles do#n in his household, continues the stud! of the @eda in a
clean place, and has virtuous sons and disciples, he #ho #ithdra#s all
his senses into the ;tman, #ho practises non$in,ur! to all beings
e2cept in places speciall! ordained, he #ho behaves thus throughout
his life reaches the #orld of Brahman and does not return again H !ea,
he does not return again.
"ere ends the 6handog!opanishad, as contained in the (ama$@eda
$akshinamurti Upanishad
together8
Om. In Brahma @artha (Land of Brahma), under a ban!an tree called
>aha Bandira, man! sages including (ounaka had assembled to
perform a (athra fire sacrifice. The! approached sage >arkande!a
#earing samiths (dried t#igs of ban!an tree) as gloves and asked him,
I"o# do !ou manage to be a 6hiram =eevi (One #ho does not have
death) and ho# are !ou al#a!s in the happ! stateBc '
"e replied, IThis is because of the kno#ledge of the most secret
philosoph! of (hiva. This ver! secret (hiva philosoph! b! #hich (hiva
#ho is the %akshinamurth!, becomes some thing #hich is not visible to
others. "e is that God #ho at the time of final deluge, #ho keeps ever!
thing else #ithin himself and shines because of the pleasure of his o#n
spirit. The secret mantras about him are as follo#sE Brahma is the
sage, the meter is Ga!athri and the god is %akshinamurh! for this
mantra.
Lirst >antra of *0 lettersE ;fter telling IomJ, tell I&amoJ and then
IBhagavathe %akshinamurtha!eJ, then the fourth form of IasmadJ viD
I>ah!amJ, then Imedham ragnamJ, then the root of #ind I!aJ,
added #ith IchchaJ, follo#ed b! the name of #ife of fire God Is#ahaJ.
This is the mantra #ith *0 letters. That is IOm &amo Bhag#athe
%akshinamurtha!e >ah!am, >edham ragnam ra!acha (#aha!J *
Then %h!anam (thinking abut the form in the mind, #hen mantra is
chanted). I salute him #ho is #hite like a cr!stal, #ho holds in his
hands, a chain of pearl beads, the pot of nectar #hich is the form of
kno#ledge, and the mudhra (s!mbol) of #isdom, #ho ties himself #ith
a snake, #ho #ears the moon on his head and #ho #ears different
t!pe of ornaments. .
(econd >antra of nine lettersE Lirst (a! IOmJ, then the first vo#el #ith
the visarga and in the end ell anchakshari #ith visarga in the end, and
this gives the &avakshari mantra (nine letters mantra). That is IOm
;am ;a (iva!a &ama Om!J 0
Then %h!anam. Let the three e!ed god #ho does onl! good, #ho has
in his three hands, the sign of protection, deer and a2e in three hands
and fourth hand kept on his knee, #ho has tied a snake on his bod!,
#ho shines #hite like milk, #ho sits belo# a ban!an tree and #ho is
surrounded b! sages like (huka, gives us pure thoughts. 3
M(lokas 5 is not available.N
Third >antraE ;dd Broom &ama, >a!a Bhee,a, @agbhava Bhee,a,
%akshinamurtha!e and =nanam dehi (#aha to Om. The mantra #ould
be IOm Broom, &amo "reem Im %akshinamurtha!e =nanam %ehi
(#aha!J 7
Then %h!anamE Let the God %akshinamurth!, #ho has a #hite bod!
due to application of hol! ash, #ho #ears the crescent moon on his
head, #ho holds in his hands, =nana mudra (s!mbol of #isdom),
beaded chain, @eena and books, #ho #ears all ornaments, #ho #ears
the elephant hide, #ho resembles the meditating /ama, #ho sits on
the throne of e2planation and #ho is being served b! great sages
protect us al#a!s. 9
4e have to see that lamp of #isdom, #hich burns #ith renunciation as
oil, devotion as #ick and #hich shines in the full vessel of #ake up
state. :
In the beginning of creation, Lord Brahma pra!ed this %akshinamurth!,
and obtained the capacit! of creating beings and became ver! happ!.
"e became blessed after getting #hat he desired. That Brahma
therefore has become a devotee as #ell as somebod! #ho deserves
our devotion. '<
The one #ho reads this philosoph! of (hiva #ith understanding, #ould
get rid of all his sins. The ones #ho kno# this trul! #ill attain
salvation. ''
together8
"ere ends the %akshinamurti Cpanishad belonging to the +rishna$1a,ur$
@eda.
Jabala Darsana Upanishad
O$ % .et $# li$/s an speech* 0rana* e#es* ears* +italit#
"n all the senses grow in strength.
"ll existence is the 'rah$an o) the Upanishas.
5a# - ne+er en# 'rah$an* nor 'rah$an en# $e.
.et there /e no enial at all:
.et there /e no enial at least )ro$ $e.
5a# the +irtues that are proclai$e in the Upanishas /e in $e*
:ho a$ e+ote to the "t$anF $a# the# resie in $e.
1o >attatre#a is the reincarnation o) the )our ar$e Aishnu an he is the ruler o) the
worl. San,rithi is a great e+otee an a sage an is an expert in #oga an also a isciple
o) >attatre#a. De approache his teacher &1o >attatre#a( with hu$ilit# an with )ole
hans* when his teacher was alone an reIueste hi$* 2Oh 1o* please tell $e a/out the
science o) #oga which has eight /ranches an )i+e i))erent sthanas &places( /# ,nowing
which - will attain sal+ation. >attatre#a tol hi$* 2De# San,rithi* - shall tell #ou a/out
Yoga which has eight /ranches. The eight /ranches are Ya$a* 4i#a$a* "asana*
0rana#a$a* 0rath#ahara* >harana* >h#ana an Sa$ahi.
Ya$a which is the )irst is the practice o) nonE+iolence* truth* non possession o) properties
o) others* celi/ac#* $erc#* honest#* patience* sta/ilit#* )oo iscipline an cleanliness. 1
4i#a$a is the ten aspects o) penance* Bo#* orthoox#* charit#* worship o) go* hearing o)
philosoph#* )ear )or /a actions* clear intellect* chanting an austerities. 8
The nine i$portant "sanas &sitting positions( are Swasthi,a &Swasti,a(* 1o$u,ha &cows
)ace(* 0a$a &lotus(* Aeera &+alorous(* Si$ha &lion(* 'ara &sa)e(* 5u,tha &)ree(* 5a#ura
&peacoc,( an Su,ha &pleasant(. Oh sage* that position* whate+er it $a# /e /ut which
$a,es #ou co$)orta/le an gi+es #ou courage to unerta,e Yoga is calle Su,hasana.
0eople who o not ha+e strength to ta,e up other positions can use that. Aictor# in the
seating position is li,e +ictor# o+er the three worls. Once the "sana is )ixe* one shoul
practice 0rana#a$a. 9
Either in the top o) the $ountain or /# the shore o) the ri+er or uner a 'ilwa tree in the
)orest* a)ter choosing a clean place which is accepta/le to the $in an a)ter esta/lishing
a place to o tapas &"sra$(* sit in the "sana which is $ost )a$iliar )acing either east or
north. Then sit with the /o# nec, an hea in a straight line* co+er the )ace an
concentrate the +ision with /est possi/le attention on the nectar )lowing )ro$ the )ourth
state o) the $oon li,e ot at the en o) the nose. >raw the air insie using the lungs* store
it in the sto$ach* $eitate on the )la$e o) )ire insie the /o# an then shi)t $eitation
to the root o) )ire with its soun an ot. Then the intelligent one will exhale an raw the
0rana using 0ingala &4ai which is tawn# an is on the right sie o) Sushu$na 4ai( an
$eitate on the "gni 'heeBa. "gain he has to exhale an inhale again in the $ile using
the -a &4ai which is pleasant an is on the le)t sie o) Sushu$na(. One shoul ha+e to
li+e in a secret place practicing this exercise six ti$es )or 9E; a#s or 9E; wee,s at awn*
noon an us,. This woul help hi$ to clean up the 4ais. Slowl# s#$/ols will start
showing up. 'o# will /eco$e light* the )ire in the sto$ach will /urn well an the +oice
woul /eco$e clearer. These are the s#$/ols o) Sihi &getting $aster#(. Till #ou see
this* #ou ha+e to practice. ;
4ow - will tell #ou a/out 0rath#ahara. To use )orce an i+ert the sensor# organs which
nor$all# tra+el accoring to their nature is 0rath#ahara. Those who ,now 'rah$a sa#
that seeing whate+er we see as the )or$ o) 'rah$an is 0rath#ahara. 0rath#ahara also is
oing clean or unclean acts as those /elonging to 'rha$an. Ourther oing ail# religious
acti+ities a)ter eicating the$ to 1o an si$ilarl# oing the acti+ities which we esire
is also 0rath#ahara. "part )ro$ this inhaling air &ox#gen( an stopping it in i))erent
places is also 0rath#ahara. The wise $an woul sit in Swasthi,asana* raw his /reath till
it )ills up )ro$ hea to toe an hol it in two )eet* $oolahara* sto$ach* $ile o) the
heart* /otto$ o) the nec,* Baw* $ile o) the e#elis* )orehea an at the top o) the s,ull.
Then he shoul lea+e out the /elie) that the /o# is onesel) an $a,e that thought as
nir+i,alpa an $erge it with 0ara$at$a. The experts in Aeanta sa# that this is true
0rath#ahara. There is nothing that cannot /e attaine /# those who practice li,e this. =
4ow - will tell #ou a/out the )i+e t#pes o) >harana &holing stea# E a stage in
$eitation E here we tr# to hol on what we are $eiating upon without wa+ering(. -n the
s,# which is in the $ile o) the /o#* >harana o) the s,# outsie shoul /e $ae.
Si$ilarl# in the /reath* >harana o) air outsie shoul /e $ae. -n the )ire in the sto$ach*
>harana o) the )ire outsie shoul /e $ae. -n the )lui aspects o) the /o#* >harana o)
the water outsie shoul /e $ae. -n the earth# aspects o) the /o#* >harana o) the earth
outsie shoul /e $ae. Sage* also it is necessar# to chant the pancha /hootha $antras
+i<.* Da$* Ya$* Ra$* Aa$ an .a$. -t is sai that this +er# great >harana estro#s all
sins. -n the /o# up to the ,nee is the aspect o) the earth* )ro$ there till hip it is the aspect
o) water* up to the heart is the aspect o) )ire* up to $ile o) e#elis is the aspect o) air
an then up to the $ile o) the s,ull is the aspect o) the s,#. -n the aspect o) earth
'rah$a has to /e place* in the aspect o) water Aishnu shoul /e place* in the aspect o)
)ire Rura shoul /e place* in the aspect o) air -swara shoul /e place an in the aspect
o) s,#* the Saashi+a shoul /e place. De# great sage* - will also tell #ou another
>harana. -n the Hee+at$a* that lor Shi+a who rules o+er e+er#thing an is the
personi)ication o) wiso$ shoul /e place. To get ri o) all sins* the wise $an shoul
suppress the gos li,e 'rah$a in the causati+e sel)* an place the "+#a,ta &that which is
not clear( which is )or$less an which is the root cause insie the entire soul with the
chanting o) prana+a. De shoul control the sensor# organs /# $in an shoul $erge
the$ with the soul. ?
- will now tell #ou a/out >h#ana &$eitation( which estro#s sorrow. >h#ana shoul /e
one o) that 5aheswara* who is the $eicine )or pro/le$s arising out o) /irth* who is the
iscipline an )una$ental /asis o) the worl who is o) the )or$ o) 0ara 'rah$a* who
has the $asculine power upwars* who is o) the )or$ o) the worl* who is Airupa,sha*
an who is the hea o) all #ogis as 2- a$ De3. Then continue to o >h#ana o) hi$ who is
/e#on the reach o) $eitation* who is the personi)ication o) Sachianana 'rah$an an
who is soul in person as 2- a$ De3 )or attaining sal+ation. -n the $in o) that great
0urusha who practices li,e this* the science o) Aeanta woul auto$aticall# appear.
There is no ou/t a/out it. @
4ow - will tell #ou a/out Sa$ahi &eep $eitati+e state( which estro#s the ills o) /irth
an eath. Sa$ahi is that state in which there is ,nowlege that Hee+at$a an
0ara$at$a are one. "t$a &soul( is )ille all o+er )or e+er an oes not ha+e $otion or
stain. Though it is one* ue to the e))ects o) illusion* it appears as i))erent o/Bects. Reall#
there is no i))erence /etween these so calle o/Bects. :hen one sees all o/Bects within
hi$sel) an hi$ as a part o) all o/Bects* De attains 'rah$an. :hen one rowns hi$sel)
in Sa$ahi an oes not see i))erent o/Bects as i))erent * then he attains the single ai$
o) sal+ation. :hen he sees onl# the true soul an the entire worl appears as an illusion
to hi$ an he is cure o) all sorrow.
Thus a+ise /# .or >attatre#a the sage San,rithi )ull# lost all his )ear an attaine that
/liss)ull state* eep in hi$sel).
$attatreya Upanishad
Once Brahma the creator asked Lord &ara!ana about the efficac! of
the Taraka$>antra to #hich the latter repliedE
c;l#a!s think of >e and >! glor!, and be in commune #ith >e in the
attitude KI am %atta, the great Lord.K (uch ones #ho meditate thus do
not s#irl in the recurring course of #orldl! e2istence.c
;ccordingl!, after meditating on Lord @ishnu (%attatre!a), Brahma
saidE c1es. The Brahman that is the infinite and peerless alone remains
as the residuum after negation of ever!thing else.c
The one$, si2$, eight$, t#elve$, and si2teen$s!llable mantras of
%attaatre!aE
The Taraka monos!llable is K%aamK. "e is the "amsa established in all
beings. K%aamK in the lengthened form is the aramatman. The si2
s!llable one is KO>, (hreem, "reem, +leem, Glaum, %raam.
The eight$s!llable one is K%ramK or K%raamK and then adding to it the
s!llables K%a, tta, tre, !a, !a, &a, mah.c The portion K%attatre!aK is of
the character of kno#ledge, e2istence, and bliss, and that of &amah is
of full$ blo#n bliss.
The t#elve$s!llable formula is KOm, ;am, "reem, +rom, Fhi %attatre!a
svaha.K The si2teen$s!llable formula is Om, ;im, +rom, +leem, +laum,
"ram, "reem, "raum, (auh (nine) and the five s!llables constituting
%attatre!a!a, and the t#in s!llable (vaha. The #hole formula is KOm,
;im, +rom, +leem, +laum, "ram, "reem "raum, (auh %attatre!a!a
(vaha.K
The ;nushtubh$mantra of %attaatre!a
;ll the portions of the mantra are said to be in the vocative forms right
through as K%attatre!a "are +rishna Cnmatananda$da!aka, %igambara,
>une, Bala, ishacha, =nana (agara.K
The >oola$>antra of %attaatre!a.
This is then given asE
KOm &amo Bhagavate %attatre!a!a, (marana$>atra$(amtushta!a!
O> salutations unto Lord %attatre!a #ho is propitiated b!
remembrance (devotion),
>aha$Bha!a$&irvana!a, >aha$=nana$rada!a, 6hidanandatmane $ That
is the dispeller of great fears, #ho besto#s the highest character of
sentience and bliss.
Balonmatta$ishacha$@esha!a $ 4ho is in the guise of a child, a mad$
man, a devil.
ThusE
>aha 1ogine ;vadhuta!a, ;nasu!ananda$@ardhana!atri$utra!a $ ;
great !ogin, is the enhancer of the bliss of ;nasu!a ("is mother), is the
son of the sage ;tri.
(arva$+ama$hala$rada!a, Bhava$Bandha$>ochana!a $ 4ho besto#s
the fruits of all the desires of the devoteeKs heart, the redeemer of the
bonds of #orldl! e2istence.
(akala$@ibhuti$%a!a (adh!akarshana!a (arva$>anah$+shobhana!a,
6hiram$=ivane @ashi$+uru, @ashi$+uru, ;karsha!a$;karsha!a,
@idvesha!a, @idvesha!a, Cchata!a$Cchata!a, (tambha!a$(tambha!a,
>ara!a$>ara!a &amah, (ampanna!a, &amah (ampanna!a, (vaha
osha!a, osha!a, ara$>antra ara$1antra ara$Tantramsh 6hindhi,
6hindhi!
Grahan &ivara!a8 &ivara!a8 @!adhiin &ivara!a, &ivara!a8 %ukham
"ara!a, "ara!a8 %aridri!am @idrava!a, %eham osha!a, osha!a8
6itttam Toshha!a, Toshha!a!
%o thou counteract the malignant influences of the planets, cure the
ailments, drive off anguish, melt a#a! all penur!, fill the mind #ith ,o!.
(arva >antra (arva 1antra (arva Tantra (arva allava (varuupa!a Iti
Om &amah (hiva!a Om!
Cnto Thee of the real form of incantations, all m!stic s!mbols and
po#ers, etc. Om salutations!
Om salutations unto Lord %attatre!a #ho is propitiated b!
remembrance (devotion), that is the dispeller of great fears, #ho
besto#s the highest character of sentience and bliss and #ho is in the
guise of a child, a mad$ man, a devil, a great !ogin, is the enhancer of
the bliss of ;nasu!a ("is mother), is the son of the sage ;tri, #ho
besto#s the fruits of all the desires of the devoteeKs heart, the
redeemer of the bonds of #orldl! e2istence. %o thou nourish m! bod!,
counteract the malignant influences of the planets, cure the ailments,
drive off anguish, melt a#a! all penur!, fill the mind #ith ,o!...unto
Thee of the real form of incantations, all m!stic s!mbols and po#ers,
etc. Om (alutations!
"e #ho kno#s all about this @id!a and practices this becomes hol!,
and he attains the fruits of having muttered the Ga!atri, the >aha
/udra, and the ranava innumerable times, and he is absolved of all
his sins.
"ere ends the %attatre!opanishad, as contained in the ;tharva$@eda.
$evi Upanishad
'. ;ll the gods #aited upon the Goddess (and asked)E )Great Goddess,
#ho art Thou B-
*. (he repliedE I am essentiall! Brahman. Lrom >e (has proceeded) the
#orld comprising rakriti and urusha, the void and the lenum. I am
(all forms of) bliss and non$bliss. +no#ledge and ignorance are >!self.
Brahman and non$Brahman are to be kno#n H sa!s the scripture of the
;tharvans.
.. I am the five elements as also #hat is different from them. I am the
entire #orld. I am the @eda as #ell as #hat is different from it. I am the
unborn8 I am the born. Belo# and above and around am I.
0. I move #ith /udras and @asus, #ith ;dit!as and @isvedevas.
>itra and @aruna, Indra and ;gni, I support, and the t#o ;svins.
3. I uphold (oma, Tvastir, usan and Bhaga,
The #ide$stepping @ishnu, Brahma, ra,apati.
5. To the Dealous sacrificer offering oblation
;nd pressing the (oma$,uice do I grant #ealth8
I am the state, the Bringer of 4ealth8
;bove it all, place I its protector.
7. 4hoso kno#s m! essence in the #ater of the inner sea,
;ttains he the Goddess-s abode.
9. Those gods saidE
(alutation to the Goddess, the great Goddess !
To (iva, the auspicious, salutation, for ever more.
To blessed rakriti, salutation !
Fver to "er #e bo#.
:. /efuge I seek in "er #ho is the colour of fire,
Burning #ith ascetic ardour, Goddess resplendent,
%elighting in actions- fruits8 O Thou, hard to reach,
%ispel Th! gloom.
'<. The gods engendered divine (peech8
"er, beasts of all forms speak8
The co# that !ields s#eet fruits and vigour H
To us ma! lauded (peech appear.
''. To hol! (iva, to %aksha-s daughter,
To ;diti and (arasvati,
To (kanda-s >other, @ishnu-s o#er,
To &ight of death b! Brahma lauded,
4e render obeisance.
'*. +no# #e Great Lakshmi,
Goddess of good Lortune8
On all fulfilment do #e meditate.
>a! the Goddess inspire us !
'.. Through 1ou, %aksha!ani, #as ;diti born8
(he is !our daughter8 after her #ere born
The gods auspicious,
Lriends of deathlessness.
'0. Love, #omb, love-s part, the bearer of the thunderbolt
The cave, ha$sa, the #ind, the cloud, Indra8
;gain the cave, sa$ka$la #ith >a!a H
(o runs the full primeval science begetting all.
'3. This is the po#er of (elf, enchanting all, armed #ith the noose, the
hook, the bo# and the arro#. This is the great and hol! (cience.
'5. 4ho kno#s thus tides over grief.
'7. %ivine >other ! (alutation to !ou8 protect us in all possible #a!s.
'9. (he, here, is the eight @asus, the eleven /udras, the t#elve
;dit!as, (he is the all$gods, (those) #ho drink (oma and (those) #ho
do not8 she is the goblins, the demons, the evil beings, the ghosts8 she
also, beings super$human, the semi$divine. (he is (attva, /a,as and
Tamas. (he is ra,apati, Indra and >anu. (he is the planets, stars and
luminous spheres. (he is the divisions of time, and the form of
primeval Time. I salute "er everE
':. Goddess #ho banishes distress
Grants pleasure and deliverance alike,
Infinite, victorious, pure,
(iva, /efuge, the Giver of good.
*<. (eed all$po#erful of the Goddess- mantra,
Is sk!, con,oined #ith )i- and fire,
4ith crescent moon adorned.
*'. On the single$s!llabled mantra
>editate the pure$hearted sages,
(upremel! blissful8
Of #isdom the veriest oceans.
**. Lashioned b! speech8 born of Brahman8 the si2th
4ith face eAuipped8 the sun8 the left ear #here
The point is8 the eighth and the third con,oint.
*.. The air, #ith &ara!ana united,
;nd #ith the lip8 vicce, the nine$lettered8
The letter, shall delight the loft! ones.
*0. (eated in the lotus$heart,
/esplendent as the morning sun,
Goddess, bearing noose and hook,
4ith gesture granting boons, dissolving fears8
Tender, three$e!ed, red$robed, granting devotees
Their hearts- desires,
Thee I adore.
*3. I bo# to Thee, Goddess,
Thou dispeller of gravest fears,
@anAuisher of obstacles8
Thou #earer of great >erc!-s form.
*5. Brahma and others kno# not "er essence8 so is she called the
Cnkno#able. (he has no end8 so is she called the Fndless. (he is not
grasped and so is she called the Incomprehensible. "er birth is not
kno#n and so is she called the Cnborn. (he alone is present
ever!#here, and so is she called the One. (he alone #ears all forms,
and so is she called the >an!. Lor these reasons is she called the
Cnkno#able, the Fndless, the Incomprehensible, the Cnkno#n, the One
and the >an!.
*7. The Goddess is the source of all mantrasE
Of all the #ords the kno#ledge is "er form.
"er conscious Lorm transcends all cognitions8
(he is the #itness of all emptiness.
*9. Be!ond "er is nothing8 reno#ned is (he
;s unapproachable8 afeared of life,
I bo# to the inaccessible One,
Bul#ark against all sins8 the ilot #ho
(teers me across the sea of #orldl! life.
*:. "e #ho studies this ;tharva Cpanishad gains the fruit of repeating
five (other) ;tharva Cpanishads8 he #ho, having mastered this ;tharva
Cpanishad, persists in #orship.
.<. Of this vid!a ten million chants
;re less than the #orship-s fruit.
Fight and hundred recitations thereof
>ake but this rite-s inauguration.
.'. 4ho reads it but ten times,
Is released at once from sins8
Through the grace of the Goddess great,
Tides he over obstacles great.
.*. /eading it in the morning one destro!s the sins of the night8
reading it in the evening one destro!s the sins committed b! da!. Thus,
reading both in the evening and morning, the sinner becomes sinless.
/eading it midnight, too, the fourth ),unction-, there results perfection
of speech. Its recitation before a ne# image brings to it the presence of
the deit!. Its recitation at the time of consecration (of an image) makes
it a centre of energ!. /eciting it on Tuesda! under the asterism ;shvini,
in the presence of the great Goddess, one overcomes fell death H one
#ho kno#s thus. This is the secret.
"ere ends the %evi Cpanishad, included in the ;tharva$@eda.
$hyana-Bindu Upanishad
Translated by K. 'arayanas!ai Aiyar
together8
'. Fven if sin should accumulate to a mountain e2tending over man!
1o,anas (distance), it is destro!ed b! %h!ana$1oga. ;t no time has been
found a destro!er of sins like this.
*. Bi,akshara (seed$letter) is the supreme Bindu. &ada (spiritual sound)
is above it. 4hen that &ada ceases along #ith letter, then the &ada$
less is supreme state.
.. The 1ogin #ho considers as the highest that #hich is above &ada,
#hich is ;nahata, has all his doubts destro!ed.
0. If the point of a hair be divided into one hundred thousand parts,
this (&ada) is one$half of that still further divided8 and #hen (even) this
is absorbed, the 1ogin attains to the stainless Brahman.
3$5. One #ho is of a firm mind and #ithout the delusion (of sensual
pleasures) and ever resting in Brahman, should see like the string (in a
rosar! of beads) all creatures (as e2isting) in ;tman like odour in
flo#ers, ghee in milk, oil in gingell! seeds and gold in AuartD.
7. ;gain ,ust as the oil depends for its manifestation upon gingell!
seeds and odour upon flo#ers, so does the urusha depend for its
e2istence upon the bod!, both e2ternal and internal.
9. The tree is #ith parts and its shado# is #ithout parts but #ith and
#ithout parts, ;tman e2ists ever!#here.
:(a). The one ;kshara (letter O>) should be contemplated upon as
Brahman b! all #ho aspire for emancipation.
:(b)$'<(a). rithvi, ;gni, /ig$@eda, Bhuh and Brahma $$ all these (are
absorbed) #hen ;kara (;), the first ;msa (part) of ranava (O>)
becomes absorbed.
'<(b)$''(a). ;ntariksha, 1a,ur$@eda, @a!u, Bhuvah and @ishnu, the
=anardana H all these (are absorbed) #hen Ckara (C), the second ;msa
of ranava becomes absorbed.
''(b)$'*(a). %!ur, sun, (ama$@eda, (uvah and >aheshvara H all these
(are absorbed) #hen >akara (>), the third ;msa of ranava becomes
absorbed.
'*(b)$'.(a). ;kara is of (ita) !ello# colour and is said to be of /a,o$
Guna8 Ckara is of #hite colour and of (attva$Guna8 >akara is of dark
colour and of Tamo$Guna.
'.(b)$'0(a). "e #ho does not kno# Omkara as having eight ;ngas
(parts), four adas (feet), three (thanas (seats) and five %evatas
(presiding deities) is not a Brahmana.
'0(b)$'3. ranava is the bo#. ;tman is the arro# and Brahman is said
to be the aim. One should aim at it #ith great care and then he, like
the arro#, becomes one #ith It. 4hen that "ighest is cognised, all
+armas return (from him, viD., do not affect him).
'5. The @edas have Omkara as their cause. The (#aras (sounds) have
Omkara as their cause. The three #orlds #ith (all) the locomotive and
the fi2ed (ones in them) have Omkara as their cause.
'7. The short (accent of O>) burns all sins, the long one is deca!less
and the besto#er of prosperit!. Cnited #ith ;rdha$>atra (half$metre of
O>), the ranava becomes the besto#er of salvation.
'9. That man is the kno#er of the @edas #ho kno#s that the end (viD.,
;rdha$>atra) of ranava should be #orshipped (or recited) as
uninterrupted as the flo# of oil and (resounding) as long as the sound
of a bell.
':. One should contemplate upon Omkara as Ishvara resembling an
unshaken light, as of the siDe of a thumb and as motionless in the
middle of the pericarp of the lotus of the heart.
*<. Taking in @a!u through the left nostril and filling the stomach #ith
it, one should contemplate upon Omkara as being in the middle of the
bod! and as surrounded b! circling flames.
*'. Brahma is said to be inspiration, @ishnu is said to be cessation (of
breath) and /udra is said to be e2piration. These are the %evatas of
rana!ama.
**. "aving made ;tman as the (lo#er) ;rani (sacrificial #ood) and
ranava as the upper ;rani, one should see the God in secret through
the practice of churning #hich is %h!ana.
*.. One should practise restraint of breath as much as it lies in his
po#er along #ith (the uttering of) Omkara sound, until it ceases
completel!.
*0. Those #ho look upon O> as of the form of "amsa sta!ing in all,
shining like 6rores of suns, being alone, sta!ing in Gamagama (ever
going and coming) and being devoid of motion H at last such persons
are freed from sin.
*3. That >anas #hich is the author of the actions (viD.,) creation,
preservation and destruction of the three #orlds, is (then) absorbed (in
the supreme One). That is the highest state of @ishnu.
*5. The lotus of the heart has eight petals and thirt!$t#o filaments. The
sun is in its midst8 the moon is in the middle of the sun.
*7. ;gni is in the middle of the moon8 the rabha (spiritual light) is in
the middle of ;gni. itha (seat or centre) is in the midst of rabha,
being set in diverse gems.
*9$*:. One should meditate upon the stainless Lord @asudeva as being
(seated) upon the centre of itha, as having (rivatsa (black mark) and
+austubha (garland of gems) on his chest and as adorned #ith gems
and pearls resembling pure cr!stal in lustre and as resembling 6rores
of moons in brightness. "e should meditate upon >aha$@ishnu as
above or in the follo#ing manner.
.<$.'. (That is) he should meditate #ith inspiration (of breath) upon
>aha$@ishnu as resembling the ;tasi flo#er and as sta!ing in the seat
of navel #ith four hands8 then #ith restraint of breath, he should
meditate in the heart upon Brahma, the Grandfather as being on the
lotus #ith the Gaura (pale$red) colour of gems and having four faces8
.*$.0(a). Then through e2piration, he should meditate upon the three$
e!ed (hiva bet#een the t#o e!ebro#s shining like the pure cr!stal,
being stainless, destro!ing all sins, being in that #hich is like the lotus
facing do#n #ith its flo#er (or face) belo# and the stalk above or like
the flo#er of a plantain tree, being of the form of all @edas, containing
one hundred petals and one hundred leaves and having the pericarp
full$e2panded.
.0(b)$.3. There he should meditate upon the sun, the moon and the
;gni, one above another. assing above through the lotus #hich has
the brightness of the sun, moon and ;gni and taking its "rim Bi,a
(letter), one leads his ;tman firml!.
.5. "e is the kno#er of @edas #ho kno#s the three seats, the three
>atras, the three Brahmas, the three ;ksharas (letters) and the three
>atras associated #ith the ;rdha$>atra.
.7. "e #ho kno#s that #hich is above Bindu, &ada and +ala as
uninterrupted as the flo# of oil and (resounding) as long as the sound
of a bell H that man is a kno#er of the @edas.
.9. =ust as a man #ould dra# up (#ith his mouth) the #ater through
the (pores of the) lotus$stalk, so the 1ogin treading the path of 1oga
should dra# up the breath.
.:. "aving made the lotus$sheath of the form of ;rdha$>atra, one
should dra# up the breath through the stalk (of the &adis (usumna,
Ida and ingala) and absorb it in the middle of the e!ebro#s.
0<. "e should kno# that the middle of the e!ebro#s in the forehead
#hich is also the root of the nose is the seat of nectar. That is the great
place of Brahman.
0'. ostures, restraint of breath, sub,ugation of the senses, %harana,
%h!ana and (amadhi are the si2 parts of 1oga.
0*. There are as man! postures as there are living creatures8 and
>aheshvara (the great Lord) kno#s their distinguishing features.
0.. (iddha, Bhadra, (imha and adma are the four (chief) postures.
>uladhara is the first 6hakra. (vadhisthana is the second.
00. Bet#een these t#o is said to be the seat of 1oni (perineum), having
the form of +ama (God of love). In the ;dhara of the anus, there is the
lotus of four petals.
03$05. In its midst is said to be the 1oni called +ama and #orshipped
b! the (iddhas. In the midst of the 1oni is the Linga facing the #est and
split at its head like the gem. "e #ho kno#s this, is a kno#er of the
@edas.
07. ; four$sided figure is situated above ;gni and belo# the genital
organ, of the form of molten gold and shining like streaks of lightning.
rana is #ith its (va (o#n) sound, having (vadhisthana as its
;dhisthana (seat), (or since (va or rana arises from it).
09. The 6hakra (vadhisthana is spoken of as the genital organ itself.
The 6hakra in the sphere of the navel is called >anipuraka, since the
bod! is pierced through b! @a!u like >anis (gems) b! string.
0:$3<(a). The =iva (ego) urged to actions b! its past virtuous and sinful
+armas #hirls about in this great 6hakra of t#elve spokes, so long as it
does not grasp the truth.
3<(b). ;bove the genital organ and belo# the navel is +anda of the
shape of a bird-s egg.
3'. There arise (from it) &adis sevent!$t#o thousand in number. Of
these sevent!$t#o are generall! kno#n.
3*$3.. Of these, the chief ones are ten and carr! the ranas. Ida,
ingala, (usumna, Gandhari, "asti,ihva, usha, 1asasvini, ;lambusa,
+uhuh and (ankhini are said to be the ten.
30$33(a). This 6hakra of the &adis should ever be kno#n b! the 1ogins.
The three &adis Ida, ingala and (usumna are said to carr! rana
al#a!s and have as their %evatas, moon, sun and ;gni.
33(b)$35(a). Ida is on the left side and ingala on the right side, #hile
the (usumna is in the middle. These three are kno#n to be the paths
of rana.
35(b)$37. rana, ;pana, (amana, Cdana and @!ana8 &aga, +urma,
+rikara, %evadatta and %hanan,a!a8 of these, the first five are called
ranas, etc., and last five &aga, etc., are called @a!us (or sub$ranas).
39. ;ll these are situated (or run along) the one thousand &adis,
(being) in the form of (or producing) life. =iva #hich is under the
influence of rana and ;pana goes up and do#n.
3:$5<(a). =iva on account of its ever moving b! the left and right paths
is not visible. =ust as a ball struck do#n (on the earth) #ith the bat of
the hand springs up, so =iva ever tossed b! rana and ;pana is never
at rest.
5<(b)$5'(a). "e is kno#er of 1oga #ho kno#s that rana al#a!s dra#s
itself from ;pana and ;pana dra#s itself from rana, like a bird
(dra#ing itself from and !et not freeing itself) from the string (to #hich
it is tied).
5'(b)$5.. The =iva comes out #ith the letter )"a- and gets in again #ith
the letter )(a-. Thus =iva al#a!s utters the >antra )"amsa-, )"amsa-.
The =iva al#a!s utters the >antra t#ent!$one thousand and si2
hundred times in one da! and night. This is called ;,apa Ga!atri and is
ever the besto#er of &irvana to the 1ogins.
50$55(a). Through its ver! thought, man is freed from sins. &either in
the past nor in the future is there a science eAual to this, a =apa eAual
to this or a meritorious action eAual to this. arameshvari (viD.,
+undalini (akti) sleeps shutting #ith her mouth that door #hich leads
to the deca!less Brahma$hole.
55(b)$59. Being aroused b! the contact of ;gni #ith >anas and rana,
she takes the form of a needle and pierces up through (usumna. The
1ogin should open #ith great effort this door #hich is shut. Then he #ill
pierce the door to salvation b! means of +undalini.
5:. Lolding firml! the fingers of the hands, assuming firml! the adma
posture, placing the chin firml! on the breast and fi2ing the mind in
%h!ana, one should freAuentl! raise up the ;pana, fill up #ith air and
then leave the rana. Then the #ise man gets matchless #isdom
through (this) (akti.
7<. That 1ogin #ho assuming adma posture #orships (i.e., controls)
@a!u at the door of the &adis and then performs restraint of breath is
released #ithout doubt.
7'$7*. /ubbing off the limbs the s#eat arising from fatigue,
abandoning all acid, bitter and saltish (food), taking delight in the
drinking of milk and /asa, practising celibac!, being moderate in
eating and ever bent on 1oga, the 1ogin becomes a (iddha in little
more than a !ear. &o inAuir! need be made concerning the result.
7.. +undalini (akti, #hen it is up in the throat, makes the 1ogi get
(iddhi. The union of rana and ;pana has the e2tinction of urine and
faeces.
70$73(a). One becomes !oung even #hen old through performing
>ula$Bandha al#a!s. ressing the 1oni b! means of the heels and
contracting the anus and dra#ing up the ;pana H this is called >ula$
Bandha.
73(b)$75. Cddi!ana Bandha is so called because it is (like) a great bird
that flies up al#a!s #ithout rest. One should bring the #estern part of
the stomach above the navel.
77. This Cddi!ana Bandha is a lion to the elephant of death, since it
binds the #ater (or nectar) of the ;kasa #hich arises in the head and
flo#s do#n.
79$7:(a). The =alandhara Bandha is the destro!er of all the pains of the
throat. 4hen this =alandhara Bandha #hich is destro!er of the pains of
the throat is performed, then nectar does not fall on ;gni nor does the
@a!u move.
7:(b)$9<(a). 4hen the tongue enters back#ards into the hole of the
skull, then there is the >udra of vision latent in the e!ebro# called
+hechari.
9<(b)$9'(a). "e #ho kno#s the >udra +hechari has not disease, death,
sleep, hunger, thirst, or s#oon.
9'(b)$9.(a). "e #ho practises this >udra is not affected b! illness or
+arma8 nor is he bound b! the limitations of time. (ince 6hitta moves
in the +ha (;kasa) and since the tongue has entered (in the >udra)
+ha (viD., the hole in the mouth). Therefore the >udra is called
+hechari and #orshipped b! the (iddhas.
9.(b)$90. "e #hose hole (or passage) above the Cvula is closed (#ith
the tongue back#ards) b! means of +hechari$>udra never loses his
virilit!, even #hen embraced b! a lovel! #oman. 4here is the fear of
death, so long as the Bindu (virilit!) sta!s in the bod!.
93$95(a). Bindu does not go out of the bod!, so long as the +hechari$
>udra is practised. (Fven) #hen Bindu comes do#n to the sphere of
the perineum, it goes up, being prevented and forced up b! violent
effort through 1oni$>udra.
95(b)$97. This Bindu is t#ofold, #hite and red. The #hite one is called
(ukla and the red one is said to contain much /a,as. The /a,as #hich
sta!s in 1oni is like the colour of a coral.
99. The Bindu sta!s in the seat of the genital organs. The union of
these t#o is ver! rare. Bindu is (hiva and /a,as is (akti. Bindu is the
moon and /a,as is the sun.
9:$:<(a). Through the union of these t#o is attained the highest bod!8
#hen /a,as is roused up b! agitating the (akti through @a!u #hich
unites #ith the sun, thence is produced the divine form.
:<(b)$:*. (ukla being united #ith the moon and /a,as #ith the sun, he
is a kno#er of 1oga #ho kno#s the proper mi2ture of these t#o. The
cleansing of the accumulated refuse, the unification of the sun and the
moon and the complete dr!ing of the /asas (essences), this is called
>aha$>udra.
:.. lacing the chin on the breast, pressing the anus b! means of the
left heel and seiDing (the toe of) the e2tended right leg b! the t#o
hands, one should fill his bell! (#ith air) and should slo#l! e2hale. This
is called >aha$>udra, the destro!er of the sins of men.
:0. &o# I shall give a description of ;tman. In the seat of the heart is a
lotus of eight petals. In its centre is =ivatma of the form of =!otis and
atomic in siDe, moving in a circular line. In it is located ever!thing. In
kno#s ever!thing. It does ever!thing. It does all these actions
attributing ever!thing to its o#n po#er, (thinking) I do, I en,o!, I am
happ!, I am miserable, I am blind, I am lame, I am deaf, I am mute, I
am lean, I am stout, etc. 4hen it rests on the eastern petal #hich is of
(veta (#hite) colour, then it has a mind (or is inclined) to %harma #ith
Bhakti (devotion). 4hen it rests on the south$eastern petal, #hich is of
/akta (blood colour), then it is inclined to sleep and laDiness. 4hen it
rests on the southern petal, #hich is of +rishna (black) colour, then it is
inclined to hate and anger. 4hen it rests on the south$#estern petal
#hich is of &ila (blue) colour, then it gets desire for sinful or harmful
actions. 4hen it rests on the #estern petal #hich is of cr!stal colour,
then it is inclined to flirt and amuse. 4hen it rests on the north$#estern
petal #hich is of rub! colour, then it has a mind to #alk, rove and have
@airag!a (or be indifferent). 4hen it rests on the northern petal #hich
is ita (!ello#) colour, then it is inclined to be happ! and to be loving.
4hen it rests on the north$eastern petal #hich is of @aidur!a (Lapis
LaDuli) colour, then it is inclined to amassing mone!, charit! and
passion. 4hen it sta!s in the inter$space bet#een an! t#o petals, then
it gets the #rath arising from diseases generated through (the
disturbance of the eAuilibrium of) @a!u, bile and phlegm (in the bod!).
4hen it sta!s in the middle, then it kno#s ever!thing, sings, dances,
speaks and is blissful. 4hen the e!e is pained (after a da!-s #ork),
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 Bandhuka flo#er (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 e2periences the
ideas of perception, @edas, inference, possibilit!, (sacred) #ords, etc.
Then there arises much fatigue. In order to remove this fatigue, it
circles the second line and sinks in the middle. The second is of the
colour of (the insect) Indragopa (of red or #hite colour). Then comes
the state of dreamless sleep.
%uring the dreamless sleep, it has onl! the thought connected #ith
arameshvara (the highest Lord) alone. This state is of the nature of
eternal #isdom. ;fter#ards it attains the nature of the highest Lord
(arameshvara). Then it makes a round of the third circle and sinks in
the middle. The third circle is of the colour of admaraga (rub!). Then
comes the state of Tur!a (the fourth). In Tur!a, there is onl! the
connection of aramatman. It attains the nature of eternal #isdom.
Then one should graduall! attain the Auiescence of Buddhi #ith self$
control. lacing the >anas in ;tman, one should think of nothing else.
Then causing the union of rana and ;pana, he concentrates his aim
upon the #hole universe being of the nature of ;tman. Then comes the
state of Turi!atita (viD., that state be!ond the fourth). Then ever!thing
appears as bliss. "e is be!ond the pairs (of happiness and pains, etc.,).
"e sta!s here as long as he should #ear his bod!. Then he attains the
nature of aramatman and attains emancipation through this means.
This alone is the means of kno#ing ;tman.
4hen @a!u (breath) #hich enters the great hole associated #ith a hall
#here four roads meet gets into the half of the #ell$placed triangle,
then is ;ch!uta (the indestructible) seen.
:3. ;bove the aforesaid triangle, one should meditate on the five Bi,a
(seed) letters of (the elements) rithvi, etc., as also on the five ranas,
the colour of the Bi,as and their position. The letter )1a- is the Bi,a of
rana and resembles the blue cloud. The letter )/a- is the Bi,a of ;gni,
is of ;pana and resembles the sun.
:5. The letter )La- is the Bi,a of rithvi, is of @!ana and resembles
Bandhuka flo#er. The letter )@a- is the Bi,a of =iva (or @a!u), is of Cdana
and is of the colour of the conch.
:7$::(a). The letter )"a- is the Bi,a of ;kasa, is of (amana and is of the
colour of cr!stal. rana sta!s in the heart, navel, nose, ear, foot, finger
and other places, travels through the sevent!$t#o thousand &adis,
sta!s in the t#ent!$eight 6rores of hair$pores and is !et the same
ever!#here. It is that #hich is called =iva.
::(b)$'<'(a). One should perform the three, e2piration, etc., #ith a
firm #ill and great control8 and dra#ing in ever!thing (#ith the breath)
in slo# degrees, he should bind rana and ;pana in the cave of the
lotus of the heart and utter ranava, having contracted his throat and
the genital organ.
'<'(b)$'<*. Lrom the >uladhara (to the head) is the (usumna
resembling the shining thread of the lotus. The &ada is located in the
@inadanda (spinal column)8 that sound from its middle resembles (that
of) the conch, etc.
'<.$'<0(a). 4hen it goes to the hole of ;kasa, it resembles that of the
peacock. In the middle of the cave of the skull bet#een the four doors
shines ;tman, like the sun in the sk!.
'<0(b)$'<3. Bet#een the t#o bo#s in the Brahma$hole, one should see
urusha #ith (akti as his o#n ;tman. Then his >anas is absorbed
there. That man attains +aival!a #ho understands the gems,
moonlight, &ada, Bindu and the seat of >aheshvara (the great Lord).
Thus is the Cpanishad.
together8
"ere ends the %h!anabindu Cpanishad belonging to the +rishna$1a,ur$
@eda.
!kakshara Upanishad
together8
'. Thou art the one Imperishable in the Imperishable, con,oint #ith
Cma. ;s kno#n b! means of (usumna, here (on the empirical plane),
the one firm (rinciple art Thou). Thou art the ancient source of the
#orld, the Lord of beings8 Thou the ar,an!a (the rinciple of life$giving
#ater), the rotector of the #orld.
*. Thou art immanent in all8 from (the vie#$point) of the #ise, Thou,
the Lord of the #orld art the all$kno#ing (Lire). In the beginning Thou
art unborn, the first born, the sacrifice, too, art Thou. Thou alone the
one omnipresent and ancient.
.. Thou art the rinciple of life8 Thou the manifestation (the manifested
#orld)8 Thou the source of the #orld8 b! a Auarter hast Thou pervaded
this #orld. Thou art the #orld-s birth, the cause, the life supreme, and
the child in the #omb armed #ith the e2cellent bo# and arro#.
0. "aving #idel! spread out the arro#, shining like the !outhful sun in
the sk!, Thou shinest as "iran!agarbha. B! means of light hast Thou
created the resplendent eagle (the sun), in the sk!. Thou art
(ubrahman!a, Thou ;rishtanemi (a brother of Garuda).
3. Thou art the bearer of the Thunderbolt (Indra), the Lord of beings8
Thou alone art love in all living beings and in (oma ((hiva #ith Cma).
Thou art the sacred s!llables (vaha, (vadha and @asat8 Thou the /udra
immanent unhurt in the hearts of beasts.
5. (Thou art) the supporter, the ordainer, the purifier (air), the all
pervading plenum, the divine @araha, night and aloneness8 the past,
the future and the present8 Thou art all activities, time, seAuence and
the supreme Imperishable.
7. The @edic verses, prose formulas and songs proceed from Th!
mouth. Thou shinest best (as) the @asus and the sk!. Thou art the
leader of the sacrifice, the all$pervading fire and the /udras. (o also
(art Thou) the hosts of demons and @asus.
9. This God here d#ells in the sun (the #heel of the celestial chariot)
and else#here dispelling darkness. ;ll that pertains to "im shines in
lovel! (fashion) like gold in some other sk!. (This #orld of relativities
shines so).
:. "e is the all$kno#er8 the rotector of the #orld8 the firm nave of all
born beings. "e e2ists length#ise and cross#ise, the sum total of
(things) spread out in order. "e is the birthless (of #ondrous births)
ra,apati sung in the @edas.
'<. Thou art "e #hom in the sacrifices the kno#ers of Brahman adore
#ith @edic (ongs, formulas and rites and the soma ,uice8 as the final
(Truth) devoid of all admi2ture, as the golden, the best of @eda$
kno#ers.
''. Thou alone art the #oman, the man8 again Thou art the bo! and
the girl. Thou art the ordainer, the +ing @aruna, the 1ear, ;r!ama, the
all.
'*. (Thou art) >itra, the bright$feathered (Garuda), the moon, Indra,
@aruna, /udra, Tvastar, @ishnu, (avitar, the lord of light, Thou @ishnu
protectest all beings from the demoniac8 the #orld is encompassed b!
Thee8 Thou the #omb of all that is born8 Thou art the earth, the
atmosphere, the firmament8 Thou art the self$born8 Thou art turned
to#ards all.
'.. 4hoso thus kno#s the eternal %#eller in the cave (of the heart),
the ancient Lord #ho has become the all, the golden, the supreme goal
of the #ise, is #ise. "e sta!s transcending all (forms of) #isdom. This is
the secret doctrine.
together8
"ere ends the Fkaksharopanishad belonging to the +rishna$1a,ur$@eda.
Ganapati Upanishad
O$ % O >e+as* $a# we hear with our ears what is auspiciousF
5a# we see with our e#es what is auspicious* O #e worth# o) worship %
5a# we enBo# the ter$ o) li)e allotte /# the >e+as*
0raising the$ with our /o# an li$/s stea# %
5a# the glorious -nra /less us %
5a# the allE,nowing Sun /less us %
5a# 1arua* the thuner/olt )or e+il* /less us %
5a# 'rihaspati grant us wellE/eing %
"uspiciousness to those who hear EEEE thus the Santi.
1. O$ 1a$. - /ow to 1anapati.
8. You clearl# are the tatt+a. You alone are the creator. You alone are the $aintainer. You
alone are the estro#er. O) all this #ou certainl# are 'rah$an. You plainl# are the
essence.
9. "lwa#s - spea, a$rta. The truth - spea,.
;. 0rotect $e. 0rotect the spea,ers. 0rotect the hearers. 0rotect the gi+ers. 0rotect the
holers. 0rotect the isciple that repeats. 0rotect that in the east. 0rotect that in the south.
0rotect that in the west. 0rotect that in the north. 0rotect that a/o+e. 0rotect that /elow.
E+er#where protect% 0rotect $e e+er#where%
=. You are speech. You are consciousness. You are /liss. You are 'rah$an. You are /eingE
consciousnessE/liss. You are the nonEual. You are plainl# 'rah$an. You are ,nowlege.
You are intelligence.
?. You create all this worl. You $aintain all this worl. "ll this worl is seen in #ou. You
are earth* water* air* )ire* ether. You are /e#on the )our $easures o) speech. You are
/e#on the three gunas. You are /e#on the three /oies. You are /e#on the three ti$es.
You are alwa#s situate in the $ulahara. You are the /eing o) the three Sa,tis. You are
alwa#s $eitate on /# #ogins. You are 'rah$a* #ou are Aisnu* #ou are Rura* #ou are
"gni* #ou are Aa#u* #ou are the sun* #ou are the $oon* #ou are 'rah$a* /hurE/hu+ahE
s+ar.
@ 1a is the )irst s#lla/le* a)ter that the )irst letter* /e#on that $* then the hal)E$oon all
together. Hoine with $* this is the $antra )or$.
8 The letter ga is the )irst )or$* letter a the $ile )or$* $ the last )or$. 'inu the higher
)or$* naa the Boining together* sa$hita the Bunction. This is the +i#a o) .or 1anesa.
C 1ana,a is the seer* nricaEga#atri the $etre* Sri 5ahaganapati the e+ata. O$
ganapata#e na$ah.
10 .et us thin, o) the oneEtoothe* let us $eitate on the croo,e trun,* $a# that tus,
irect us.
11. One tus,* )our ar$s* carr#ing noose an goa* with his hans ispelling )ear an
granting /oons* with a $ouse as his /anner.
18. Re* with a /ig /ell#* with ears li,e winnowing /as,ets* wearing re* with li$/s
s$eare with re scent* trul# worshippe with re )lowers.
19. To the e+ote a $erci)ul e+a* the $a,er o) the worl* the pri$e cause* who at the
/eginning o) creation was greater than nature an $an.
1;. De who alwa#s $eitates thus is a #ogin a/o+e #ogins.
1=. Dail to the lor o) +ows* hail to 1anapati* hail to the )irst lor* hail unto #ou* to the
/igE/ellie* oneEtus,e* o/stacleEestro#er* the son o) Si+a* to the /oonEgi+er* hail* hail%
1?. De who stuies this athar+a text $o+es towars 'rah$a. De is alwa#s /liss)ul. De is
not /oun /# an# o/stacles. De is li/erate )ro$ the )i+e greater an the )i+e lesser sins.
E+ening $eitation estro#s the un$eritorious actions o) the night. "t /oth e+ening an
$orning he is li/erate )ro$ the /a an he attains har$a* artha* ,a$a an $o,sa.
1@. This athar+a text shoul not /e gi+en to those not pupils. -) )ro$ elusion a person so
gi+es* he is a /a person.
18. De who wants so$ething $a# acco$plish it /# 1*000 recitations o) this. De who
sprin,les 1anapati with this /eco$es eloIuent. De who recites this on a )ourth a#
/eco$es a ,nower o) +i#a. This is an arthar+a sa#ing: GGDe who $o+es towars
'rah$a+i#a is ne+er a)rai.77 De who worships with )rie grains /eco$es )a$ous an
/eco$es intelligent. De who worships with sweetE$eat &$oa,a( gains the esire )ruit.
De who worships with sa$it an ghee /# hi$ all is attaine* all is gaine /# hi$. De who
$a,es eight /rah$Pnas unerstan this /eco$es li,e the sun7s ra#s. -n a solar eclipse* in
a great ri+er* or in )ront o) an i$age ha+ing recite &this( he gets acco$plishe in the
$antra. De /eco$es li/erate )ro$ great o/stacles. De is )ree )ro$ great $is)ortunes.
Dere ens the 1anapati Upanisha* as containe in the "thar+aEAea
%arbha Upanishad
together8
The bod! is fivefold in nature (the five elements), e2isting in the five,
depending on the si2 (tastes of food), connected #ith the si2 Aualities
(kama etc.,), seven %hatus, three impurities, three 1onis (of e2cretion)
and four kinds of food.
4h! sa! )Livefold in nature B- The five elements Farth, 4ater, Lire,
4ind and Fther. In this bod!, #hatever is hard is of Farth, liAuid is
#ater, #arm is fire, #hatever moves about is air and space$enclosed is
ether. The function of the Farth is to support, #ater is to consolidate
(digestion etc.,). Lire is to see, #ind is for moving, Fther is to give
space (for vital functions).
The e!es are used in seeing form, ears for sound, tongue for taste, the
skin and nose for touch and smell respectivel!8 genital for pleasure,
;pana is for evacuation (of bo#els). The person cognises through the
intellect, #ills #ith the mind and speaks #ith the tongue.
The si2$fold support is the si2 tastes (of food)E s#eet, acid, salt!,
pungent, bitter and astringent.
'$7. (ad,a, /isabha, Gandhara, anchama, >adh!ama, %haivata,
&isadha H these are the seven agreeable and disagreeable sounds.
4hite, /ed, Black smoke$coloured, 1ello#, Ta#n! and ale$4hite H
these are the colours of the seven %hatus (primar! "umours). 4h! B
Lor %evadatta (an! person) there springs up in his mind desire for
en,o!ment of ob,ects. Lrom relish of food blood is born, from it is flesh,
thence fat, bones, marro#, semen8 b! the combination of semen and
blood the foetus is born.
@ital #armth springs up in the #omb and the bell!. In the seat of the
#armth bile, rana flo#s H at the proper season ordained b! the
creator.
9. The embr!o l!ing (in the #omb) for (a da!) and night is a confused
mass8 after seven da!s it becomes a bubble8 after a fortnight, a mass
and in a month, it hardens. In t#o months develops the region of the
head8 in three months, the feet8 in the fourth, bell! and hip8 in the fifth,
the backbone8 in the si2th, nose, e!es and ears8 in the seventh the
embr!o Auickens #ith life and in the eighth month, it becomes
complete.
:. B! the dominance of the father-s semen, the child becomes male8
the mother-s H female. 4hen eAual, a eunuch. If, at the time of
impregnation, the parents are agitated, the child #ill be blind, crippled,
hunch$backed or stunted in gro#th. If the couple have vital$air$trouble,
the semen enters in t#o parts resulting in t#ins.
'<. In the eighth month, in con,unction #ith the five vital airs the =iva
gets the capacit! to kno# its past affairs (of past births), conceives of
the imperishable ;tman as Om, through perfect kno#ledge and
meditation. "aving kno#n Om he sees in the bod! the eight rakritis
derived from it the five elements, mind, intellect and ego and the
si2teen changes Msee rasnopanishadN.
''. The bod! becomes complete in the ninth month and remembers
the past birth. ;ctions done and not done flash to him and he
recognises the good and bad nature of +arma.
'*$'7. )I have seen thousands of #ombs, eaten several kinds of food
and sucked man! breasts8 born and dead often, I am immersed in grief
but see no remed!. If I can get out of this, I #ill resort to (ankh!a$1oga
#hich destro!s miser! and !ields liberation8 or I resort to >aheshvara
#ho destro!s miser!. Or I resort to &ara!ana, #ho destro!s miser!. If I
did good and bad deeds for the sake of m! dependants, I shall m!self
be burnt for the deeds H the others #ho en,o!ed the fruits go a#a!
(unaffected).
'9. The person being sAueeDed as it #ere b! a machine is touched b!
all$pervading air and forgets previous births and deeds.
':. 4h! is the bod! so called B It has three firesE the +osthagni ripens
all that is eaten8 the %arsanagni helps one see colour etc., the =nanagni
is the mind #hich helps perform good and bad deeds.
*<. The %aksinagni is in the heart8 Garhapat!a in the bell! and
;havani!a in the mouth8 the intellect is the performer-s consort,
contentment is %iksha, sense organs are the utensils, head is the ,ar,
hair is the sacred grass, the mouth the interior of the altar etc.
*'. The heart measures 9 alas, tongue '*, bile is one rastha, phlegm
one ;dhaka. (ukla is one +udupa, fat t#o rasthas, Crine and mala t#o
rasthas each, depending on #hat is taken in dail!.
The scripture of liberation e2pounded b! aippalada ends.
together8
"ere ends the Garbhopanishad belonging to the +rishna$1a,ur$@eda.
%aruda Upanishad
Om! That (#orld) is a complete #hole. This (#orld) too is a complete
#hole. Lrom the complete #hole onl!, the (other) complete #hole rose.
Fven after removing the complete #hole from the (other) complete
#hole, still the complete #hole remains unaltered and undisturbed.
I #ill preach the Brahman H science. Brahman taught it to &arada,
&arada to Brhatsena, Brhatsena to Indra, Indra to Bharadva,a,
Bharadva,a to his puils #ho desired to preserve their life.
("e taught them the science) #hich achieves this, #hich achieves
good, removes poison, destro!s poison, overcomes poison and
annihilates poisonE
I(truck is the poison, annihilated is the poison, destro!ed is the poison8
it is struck b! Intra-s thunder$bolt, (vaha! >a! it originate from snakes,
from vipers, from scorpions, from cankers, from salamanders, from
amphibious animals or from ratsJ.
I>a! !ou be ;nantaka-s messenger, or be ;nantaka himself! >a! !ou
be @asuki-s messenger, or be @asuki himself! >a! !ou be Taksaka-s
messenger, or be Taksaka himself! >a! !ou be +arkotaka-s messenger,
or be +arkotaka himself! >a! !ou be (amkhapulika-s messenger, or be
(amkhapulika himself! >a! !ou be admaka-s messenger, or be
admaka himself! >a! !ou be >aha admaka-s messenger, or be >aha
admaka himself! >a! !ou be Flapatraka-s messenger, or be
Flapatraka himself! >a! !ou be >ahailapatraka-s messenger, or be
>ahailapatraka himself! >a! !ou be +alika-s messenger, or be +alika
himself! >a! !ou be +ulika-s messenger, or be +ulika himself! >a! !ou
be +ambalasvatara-s messenger, or be +ambalasvatara himself!J
Lor t#elve !ears snakes do not bite him #ho hears this great science
on the ne# moon night. The snakes do not bite him as long as he lives
#ho, having recited this great science on the ne# moon night, #ears it
(as an amulet).
"e #ho teaches it to eight Brahmanas he releases (from the effects of
snake bite) b! merel! touching #ith grass, #ith a piece of #ood, #ith
ashes. One #ho teaches it to a hundred Brahmanas, he releases b! a
mere glance. One #ho teaches it to a thousand Brahmanas, he
releases b! the mere thought H he releases it b! the mere thought.
Thus spake the e2alted Brahman H the e2alted Brahman. This is the
essence of the Garuda Cpanishad.
Om! That (#orld) is a complete #hole. This (#orld) too is a complete
#hole. Lrom the complete #hole onl!, the (other) complete #hole rose.
Fven after removing the complete #hole from the (other) complete
#hole, still the complete #hole remains unaltered and undisturbed.
"ere ends the Garuda Cpanishad, as contained in the ;tharva$@eda.
%opala-Tapaniya Upanishad
6hapter One
'. Om namah. I offer m! respectful obeisances to (ri +rishna, #hose
form is eternal and full of kno#ledge and bliss, #ho is the rescuer from
distress, #ho is understood b! @edanta, #ho is the supreme spiritual
master, and #ho is the #itness in ever!one-s heart.
*. Om. (ome sages said to the demigod BrahmaE I4ho is the (upreme
ersonalit! of GodheadB 4hom does death fearB B! kno#ing #hom
does ever!thing else become kno#nB 4ho created this #orld.
.. Brahma replied to themE I+rishna is the (upreme ersonalit! of
Godhead. %eath fears Govinda. B! understanding Gopi,anavallabha
ever!thing becomes kno#n. B! pronouncing the #ord IsvahaJ the
ersonalit! of Godhead created the #orld.
0. The! then saidE I4ho is +rishnaB 4ho is GovindaB 4ho is
Gopi,anavallabhaB 4hat is (vahaBJ
3. To them Brahma saidE I+rishna means "e #ho delivers from sin,
Govinda means "e #ho is famous on the earth, in the @edas, and
among the surabhi co#s, Gopi,anavallabha means "e #ho enchants
the gopis, and (vaha means the potenc! of the (upreme. ;ll these
names refer to the (upreme ersonalit! of Godhead.
5. One #ho meditates on this (upreme ersonalit! of Godhead,
glorifies "im, and #orships "im, becomes liberated. "e becomes
liberated.
7. The! saidE 4hat is "is formB 4hat is "is glorificationB "o# does one
#orship "imB lease describe this to us
9$:. Brahma saidE "e appears like a co#herd bo!. "is comple2ion is like
a monsoon cloud. "e sta!s under a desire$tree. The follo#ing verses
describe "im.
'<. >editating #ith all his heart on Lord +rishna, #hose e!es are
handsome lotus flo#ers, #hose comple2ion is a monsoon cloud, #hose
garments are lightning, #ho has t#o arms, #ho is rich in
transcendental kno#ledge, #ho #ears a garland of forest flo#ers, #ho
is the supreme controller, #ho is surrounded b! gopas, gopis, and
surabhi co#s, #ho rests under a sura$druma tree, #ho is decorated
#ith splendid ornaments, #ho stands in the middle of a red lotus
flo#er, and #ho is served b! breeDes that have touched the 1amuna-s
#aves, a person becomes free from repeated birth and death.
''. This mantra should be repeatedl! chantedE Iklim krishna!a
govinda!a gopi,anavallabha!a svahaJ.
'*. B! chanting these five names one attains the (upreme ersonalit!
of Godhead, #hose potencies are manifested as the heavenl! planets,
the earth, sun, moon, and fire.
'.. ; person #ho even once chants the mantra I+lim krsna!a
govinda!a gopi,anavallabha svahaJ Auickl! attains the association of
Lord +rishna. "e does not attain an! other result.
'0. %evotional service to Lord +rishna is performed #hen the heart no
longer desires an! material benefit to be obtained in this life or the
ne2t. This is freedom from the bonds of karma.
'3. >an! brahmanas #orship +rishna. >an! #orship eternal Govinda.
Gopi,anavallabha maintains the #orlds. o#erful (vaha moves the
universe.
'5. ;lthough originall! one, air becomes the five life$airs in the bodies
of all living entities. In the same #a!, for the benefit of the #orld Lord
+rishna appears as these five #ords.
'7. The! saidE lease describe the #orship of Govinda, the (upersoul,
#ho maintains ever!thing.
'9. Brahma saidE The Lord-s altar should be a golden lotus #ith eight
petals. 4ithin that lotus should be placed t#o triangles and the mantra
klim krsna!a namah, the +ama$ga!atri (klim krsna!a govinda!a
gopi,anavallabha!a svaha), and the ananga$ga!atri (kamadeva!a
sarva$,ana$pri!a!a sarva$,ana$sammohana!a ,vala ,vala pra,vala
pra,vala sarva$,anas!a hrda!am me vasam kuru kuru svaha) should be
#ritten there. then anga should be offered #ith the sula$matra (astra!a
phat). Then one should #orship the Lord-s e2pansions, beginning #ith
/ukmini, the devotees headed b! Indra, the devotees headed b! +ing
@asudeva, the devotees headed b! ;r,una, and the devotees headed
b! Indranidhi.
':. "e #ho at sunrise, noon and sunset, makes various offerings to the
%eit!, obtains ever!thing. "e obtains ever!thing.
*<. In this matter there are the follo#ing versesE Lord +rishna is the
#orshipable, all$pervading supreme controller, and although "e is one,
"e manifests in man! forms. The! #ho are intelligent #orship "im as
"e stands on "is altar. The!, and not others, attain eternal happiness.
*'. The brahmanas, #ho #orship, as "e stands on "is altar, the one
greatest among the eternals and greatest among conscious persons,
the one #ho fulfils the desires of the man!, the!, and not others, attain
perfection.
**. To the! #ho al#a!s diligentl! #orship Lord @isnu-s transcendental
form, the Lord, in "is original form as a co#herd bo!, sho#s "is lotus
feet.
*.. It #as +rishna #ho in the beginning instructed Brahma in @edic
kno#ledge and #ho disseminated @edic kno#ledge in the past. The!
#ho desire liberation surrender to "im, the (upreme ersonalit! of
Godhead, #ho grants transcendental kno#ledge to "is devotees.
*0. To the! #ho chant the five$#ord mantra #ith om and govinda (om
krsna!a govinda!a gopi,anavallabha svaha) the Lord reveals "is o#n
form. Therefore, to attain transcendental peace, the! #ho desire
liberation should regularl! chant this mantra.
*3. Lrom this five$#ord mantra have come all other govinda$mantras in
human societ!, including the ten$s!llable govinda$mantra chanted b!
Indra-s follo#ers and b! the! #ho desire opulences.
*5. The! askedE lease tell us the nature of this mantra.
*7$*9. Brahma saidE I continuall! glorified the Lord and meditated upon
"im for millions of !ears, and at last I #as able to understand the
transcendental form of the Lord as (ri +rishna, in the dress of a
co#herd bo!. 4ith devotion in m! heart I bo#ed do#n before "im. "e
gave me the eighteen$s!llable mantra to be used for the activit! of
creation, and then "e disappeared.
*:. 4hen I desired to create the universe "e again appeared before
me, sho#ing me in these s!llables the universe that #as to be.
.<. Lrom the letter k, I created #ater, from the letter l, earth, from the
letter i, fire, from the letter m, the moon, and from the entire #ord
klim, the sun. Lrom the #ord krsna!a, I created ether, from govinda!a,
air, from gopi,anavallabha, kno#ledge and the surabhi co#s, and from
svaha, men, #omen, and ever!thing else. Fver!thing else.
.'. B! #orshipping "im, (hiva became free from illusion, and b!
chanting this mantra in a solitar! place, he attained the Lord.
.*. The demigods gaDe at @isnu-s abode, #hich is like a splendid sun in
the sk!.
... Therefore one should regularl! chant this mantra. One should
regularl! chant this mantra.
.0. (ome have said that from the first #ord of this mantra earth #as
created, from the second #ord #ater, from the third fire, from the
fourth air, and from the fifth ether. To attain liberation one should chant
this five$#ord @aishnava mantra, #hich reveals Lord +rishna.
.3. ;bout this are the follo#ing versesE One should chant this mantra,
of #hich from the first #ord the element earth came, from the second
#ord #ater, from the third fire, from the fourth air, and from the fifth
ether.
.5. B! chanting this mantra (hiva entered Lord @isnu-s eternal spiritual
abode.
.7. That spiritual #orld, completel! pure, uncontaminated, free from
suffering, free from greed and all other vices, and identical #ith this
five$#ord mantra, is manifested from Lord @asudeva. It is not separate
from "im.
.9. 4ith eloAuent pra!ers I and the >aruts please Lord Govinda, #hose
form is eternal and full of kno#ledge and bliss, #ho sta!s under a
desire tree in @rndavana, and #ho is this five$#ord mantra.
.:. Om namah. To Lord Govinda, #ho is the form of the universe, the
creator. maintainer, and destro!er of the universe, the master of the
universe, and the universe itself. I offer m! respectful obeisances.
0<. Obeisances to Lord Govinda, #hose form is full of kno#ledge,
#hose form is full of supreme bliss, #ho is all$attractive, and #ho is the
master of the gopis.
0'. Obeisances to "im, "is e!es lotus flo#ers. Obeisances to "im,
garlanded #ith lotuses. Obeisances to "im, "is navel a lotus.
Obeisances to "im, the husband of the goddesses of fortune.
0*. Obeisances to Lord Govinda, handsome #ith a peacock$feather
cro#n, identical #ith Balarama, "is intelligence sharp, and "e the s#an
in the >anasa lake of the goddess of fortune-s thoughts.
0.. Obeisances to "im, the death of +amsa and his allies, the killer of
+esi and 6anura, the ob,ect of #orship for (iva, and the chariot$driver
of ;r,una.
00. Obeisances to "im, the co#herd bo! fond of pla!ing the flute, the
crusher of +ali!a, the person #ho #alks on the 1amuna-s shore and
#hose earrings gracefull! s#ing to and fro.
03. Obeisances to (ri +rishna, the protector of the surrendered souls.
Obeisances to "im, the e2pert dancer garlanded #ith the gopi-s lotus
glances.
05. Obeisances to "im, the death of sin, the lifter of Govardhana "ill,
the end of utana-s life, the thief of Trnavarta-s life.
07. Obeisances to (ri +rishna, decorated #ith a golden necklace,
charming, pure, the enem! of impurit!, one #ithout a second, the
greatest.
09. Be kind, O blissful one. Be kind, O (upreme Lord. O Lord, please
rescue me, bitten b! the snake of ph!sical and mental pain.
0:. O +rishna, O husband of /ukmini, O enchanter of the gopis, O
master of the universe, please rescue me, dro#ning in the ocean of
repeated birth and death.
3<. O +esava, O &ara!ana, O Govinda, O =anardana, O source of all
transcendental bliss, O Lord #ho rescues the devotees from distress, O
>adhava, please rescue me.
3'. Brahma saidE ;s I #orship "im, so should !ou. 6hanting this five$
#ord mantra, and meditating on Lord +rishna, !ou #ill transcend the
#orld of birth and death.
3*. One #ho chants this five$#ord mantra easil! attains "is
transcendental abode.
3.. ;lthough fi2ed in "is abode, the ersonalit! of Godhead is s#ifter
than the mind and can overcome all others running. Fven the po#erful
demigods cannot approach "im.
30. Therefore, +rishna is the (upreme ersonalit! of Godhead. One
should meditate upon "im, glorif! "im, serve "im and #orship "im.
Om tat sat.
6hapter T#o
'$*. Once, after the! had passed the entire night #ith "im, the
passionate girls of @ra,a spoke to the co#herd bo! +rishna, #ho is the
(upreme ersonalit! of Godhead, and "e also spoke to them.
.. The gopis saidE To #hat brahmana should charit! be givenB
0. +rishna saidE %urvasa.
3. The gopis saidE "o# #ill #e cross the 1amuna-s #aters and approach
"im, from #hom great blessings #ill comeB
5. +rishna saidE (a! the #ords +rishna, the brahmacari, and the
1amuna #ill give !ou a path.
7. B! remembering >e a shallo# person becomes deep. B!
remembering >e an impure person becomes pure. B! remembering >e
an impious person becomes pious. B! remembering >e one full of
material desires becomes desireless. B! remembering >e a fool
becomes learned.
9. ;fter hearing these #ords, the! meditated on %urvasa, and #ith
these #ords crossed the 1amuna. The! #ent to the ver! sacred asrama
and bo#ed do#n before %urvasa >uni, the best of sages. The! gave to
the brahmana delicious foods made #ith milk and ghee.
:. leased, he bathed, ate, blessed them, and gave them permission to
go.
'<. The! saidE "o# #ill #e cross the 1amunaB
''. "e saidE >editate on me as a sage that eats onl! durva grass, and
the 1amuna #ill give !ou a path.
'*. Gandharvi ((rimati /adharani), the best among them, reflected for
a moment.
'.. (he saidE "o# is +rishna a brahmacariB "o# is this sage a person
that eats onl! durva grassB
'0. ;ccepting "er as their leader, the other girls became silent.
'3. %urvasa >uni repliedE (ound is contained #ithin the element of
ether, although sound and ether are different. (ound is contained
#ithin ether. This ether does not kno#. I am spirit. "o# can I be a
materialistic en,o!er.
'5. Touch is contained #ithin the element of air, although touch and air
are different. Touch is contained #ithin air. This air does not kno#. I am
spirit. "o# can I be a materialistic en,o!erB
'7. Lorm is contained #ithin the element of fire, although form and fire
are different. Lorm is contained #ithin fire. This fire does not kno#. I
am spirit. "o# can I be a materialistic en,o!erB
'9. Taste is contained #ithin the element of #ater, although taste and
#aste are different. Taste is contained #ithin #ater. This #ater does
not kno#. I am spirit. "o# can I be a materialistic en,o!erB
':. ;roma is contained #ithin the element of earth, although aroma
and earth are different. ;roma is contained #ithin earth. This earth
does not kno#. I am spirit. "o# can I be a materialistic en,o!erB
*<. It is the mind that remains among the senses and accepts them.
*'. 4hen spirit is ever!thing ho# does one thinkB 4here does one goB
I am spirit, ho# can I be a materialistic en,o!erB
**. 1our beloved +rishna is the original creator of the t#o kinds of
bodies.
*.. On the tree of the bod! are t#o birds. One is an e2pansion of the
(upreme ersonalit! of Godhead. "e is a #itness. The other is an
en,o!er. The! are an en,o!er and a non$en,o!er. The first en,o!s, and
the second is +rishna.
*0. In "im #e do not find material so$called kno#ledge and ignorance.
This ignorance and real kno#ledge are different. "o# can +rishna, #ho
is full of real kno#ledge, become a materialistic en,o!erB
*3$*5. "e #ho lusts after pleasure is lust!. "e #ho does not lust after
pleasures is not lust!.
*7. +rishna, #ho is free from birth and death, #ho is unchanging, #ho
cannot be cut, #ho sta!s b! the 1amuna, #ho sta!s among the surabhi
co#s, #ho protects the surabhi co#s, #ho sta!s among the co#herd
bo!s, #ho sta!s in all the @edas, #ho is glorified b! all the @edas, #ho
has entered all living entities, and #ho controls all living entities, is
!our husband.
*9. Gandharvi (/adha) saidE 4h! has the (upreme ersonalit! of
Godhead taken birth among us as a co#herd bo!B O sage, ho# do !ou
kno# this about +rishnaB 4hat is "is mantraB 4hat is "is abodeB 4h!
has "e taken birth in %evaki-s #ombB 4ho is "is elder brother
BalaramaB "o# is "e #orshippedB 4h! has the (upreme ersonalit! of
Godhead, #ho is far above the #orld of matter, descended to this
FarthB
*:. "e saidE In the beginning onl! Lord &ara!ana e2isted. In "im the
material #orlds are #oven as thread on a loom. Lrom "is lotus heart
the demigod Brahma #as born.
.<. 4hen Brahma performed severe austerities, Lord &ara!ana
granted him a boon.
.'. Brahma chose a Auestion.
.*. Lord &ara!ana granted his reAuest.
..$.0. Brahma saidE ;mong 1our man! incarnations, #hich is the best,
the one that makes humans and demigods happ!, the one that,
remembering "im, the! become liberated from repeated birth and
deathB 4h! is this incarnation the bestB
.3. Lord &ara!ana saidE
.5. ;s on the summit of >ount >eru are seven cities that fulfil all
desires, so on the Farth are seven cities that fulfil desires and grant
liberation. ;mong them the cit! of Gopala uri is directl! the spiritual
#orld.
.7. In this cit! the desires of the demigods and all other creatures are
all fulfilled and ever!one attains liberation.
.9. rotected b! >! cakra, this cit! if >athura, or Gopala uri, stands
in this #orld as a lotus stands in a lake.
.:. Gopala uri contains these forestsE '. the great forest of
Brhadvana, *. >adhuvana, the former residence of the >adhu demon,
.. Talavana, full of palm trees, 0. delightful +am!avana, 3. great
Bahulavana, 5. +umudavana, full of lotus flo#ers and #ater lilies, 7.
+hadiravana, full of +hadira trees, 9. Bhadravana, the favourite spot of
Lord Balarama, :. Bhandiravana, the great forest of Ban!an trees, '<.
(rivana, the abode of the goddess of fortune, ''. Lohavana, the former
residence of the demon Loha, and '*. @rndavana, ruled b! the goddess
@rnda$devi.
0<. In these forests the demigods, human beings, Gandharvas, &agas,
and +innaras sing and dance.
0'. The t#elve ;dit!as, eleven /udras, eight @asus, seven sages,
Brahma, &arada, five @ina!akas, @iresvara, /udresvara, ;mbikesvara,
Ganesvara, &ilakanthesvara, @isvesvara, Gopalesvara, Bhadresvara,
and *0 other lingas reside there.
0*. These forests are divided into t#o groupsE '. +rishnavana, or
+rishna-s forests, and *.Bhadravana, or Balarama-s forests. ;mong
these t#elve forests some are sacred and others are most sacred.
0.. There the demigods sta!. There the perfect beings attained
perfection.
00. In this place are a %eit! of /ama, a %eit! of rad!umna, a %eit! of
;niruddha, and a %eit! of +rishna.
03. In this #a! there are t#elve %eities in the forests of >athura.
05. The /udras #orship the first %eit!, Brahma #orships the second,
Brahma-s sons #orship the third, The >aruts #orship the fourth, the
@ina!akas #orship the fifth, the @asus #orship the si2th, the sages
#orship the seventh, the Gandharvas #orship the eighth, the ;psaras
#orship the ninth, the tenth %eit! is no# invisible, the eleventh %eit!
has gone to "is o#n planet, and the t#elfth %eit! is no# on the Farth.
07. The! #ho #orship this %eit! surpass death and attain liberation.
The! cross be!ond the three$fold miseries of birth, old$age and death.
09. There are these versesE Lord +rishna, accompanied b! "is three
potencies, and b! Balarama, ;niruddha, rad!umna, and /ukmini,
sta!s in delightful >athura uri, #hich is #orshipped b! Brahma and
the other demigods and protected b! the conch, cakra, club, and
sarnga bo#. These four names are identical #ith the name Om.
0:. One should thinkE I am spiritual, be!ond material passion. One
should thinkE I am Lord Gopaka-s. In this #a! one attains liberation. "e
realiDes his spiritual nature. "e becomes a kno#er of spirit.
3<. Because since the beginning of creation "e lovingl! protects (alati)
the conditioned souls (gopa), "e is kno#n as Gopala. Om tat sat. I am
a spirit. I am a part$and$parcel of +rishna. >! spiritual form is eternall!
full of bliss. Om.
3'. The (upreme ersonalit! of Godhead is therefore kno#n as Gopala.
3*. 4ith all one-s heart one should thinkE I am Gopala-s.
3.. Lord Gopala is unmanifest, limitless, and eternal.
30. Lord &ara!ana continuedE O Brahma, decorated #ith a forest$flo#er
garland, and holding a conch, disk, mace and lotus, I #ill reside
eternall! in >athura.
33. O Brahma, he #ho #ith all his heart meditates on >e, #hose form
is the resting place of all forms, #hose form is supremel! po#erful and
splendid, #hose form is #onderful, and #ho has no material form, goes
to >1 abode. Of this there is no doubt.
35. O Brahma, a resident of this earth planet #ho remains in the
district of >athura and #orships >e as I appear in the form of the
%eit!, becomes ver! dear to >e.
37. 1ou should al#a!s #orship >e as +rishna in >athura.
39. Lour kinds of men #orship >e.
3:. Lollo#ing the devotional process prescribed for the age, intelligent
devotees in this #orld #orship Lord Gopala, #ho is accompanied b! "is
elder brother Balarama and Aueen /ukmini.
5<. I am unborn, eternal Gopala. I am eternal rad!umna. I am /ama. I
am ;niruddha. "e #ho is intelligent #orships >e.
5'. Lree from all impure desires, the residents of +rishnavana and
Bhadravana #orship >e, follo#ing the regulations of bhakti I >!self
have spoken.
5*. Fven the! #ho formerl! re,ected the principles of religion and #ere
s#allo#ed up b! the age of +ali, ma! become devoted to >e, and also
reside in >athura.
5.. ;n!one #ho becomes >! sincere devotee becomes ver! dear to
>e. ;s dear as 1ou and 1our sons are, as dear as (hiva and hid
associates, as dear as the goddess of fortune, Laksmi.
50. Brahma saidE "o# has the one (upreme ersonalit! of Godhead
become four %eitiesB "o# has the single sacred s!llable om become
man!B
53. The Lord said to himE Before the material #orld #as manifest, onl!
the (upreme ersonalit! of Godhead, #ho is one #ithout a second,
e2isted. Lrom "im came the impersonal Brahman. Lrom that came the
s!llable om. Lrom om came the mahat$tattva. Lrom the mahat$tattva
came false$ego. Lrom false$ego came the five tanmatras. Lrom them
came the elements. Om is covered b! these things.
55. I am the sacred s!llable. I am om. I am ageless, deathless,
nectarean, the fearless (upreme Great. I am liberated. I am
unchanging.
57. The eternal (upreme ersonalit! of Godhead manifested "imself as
the all$pervading universal form. In the same #a! the Lord, #ho is one
#ithout a second, b! "is transcendental potenc! e2panded "imself
into four.
59. The sacred s!llable om consists of three lettersE a, u and m.
Balarama, the son of /ohini, is the letter a. (plendid rad!umna is the
letter u.
5:. Intelligent ;niruddha is letter m. Lord +rishna, in #hom the entire
universe rests, is the ardha$matra letter (m), #hich completes the
s!llable om.
7<. /ukmini is Lord +rishna-s #ife. (he is the creator of the #orlds and
the root of material nature.
7'. The @edic literatures e2plain that the goddess of fortune appeared
among the #omen of @ra,a. Learned transcendentalists sa! that the
Lord-s potenc! is the s!llable om.
7*. Therefore, all$pervading Lord Gopala is the s!llable om.
7.. Learned transcendentalists declare that the s!llable om is not
different from the sacred s!llable klim.
70. "e #hom meditates on >e as I appear in >athura attains
liberation.
73$79. In his mind one should meditate on >e standing on the
blossomed eight$petaled lotus of the heart, >! t#o feet marked #ith
conchshell, flag and umbrella, >1 chest marked #ith srivatsa and
splendid #ith the kautabha gem, >! four arms holding the conch,
cakra, mace, and sarnga bo#, >! arms decorated #ith armlets. >1
neck splendid #ith a flo#er garland, >! head circled b! a splendid
cro#n, >! ears decorated #ith glistening shark$shaped earrings, >1
form splendid and handsome, holding a flute and buffalo$horn bugle,
and granting fearlessness to the devotees.
7:. 4hen the entire universe is churned (math!ate) b! the churning$
rod of spiritual kno#ledge, the butter produced is the (upreme
ersonalit! of Godhead in >athura. That is #h! it is called >athura.
9<. In m! heart I meditate on the material #orld #ith its eight dik$palas
(protectors of the directions) as a blossomed lotus flo#er gro#ing in
the ocean of repeated birth and death.
9'. The sun and moon are the splendour of >! bod!. Golden >ount
>eru is >! splendid flag. Brahmaloka as >! umbrella. The seven lo#er
planetar! s!stems are >! feet.
9*. I am marked #ith srivatsa and svarupa. Therefore the learned
sages call me (rivatsa$lanchana (marked #ith srivatsa).
9.. ;#are of >! supremac!, the sages declare that the splendour of
the sun, moon, fire, and eloAuent speech has come from >! glittering
+austubha ,e#el.
90. The four arms of >! universal form are goodness, passion,
ignorance, and false$ego. The five material elements are the
conchshell I carr! in the hand that is the mode of passion.
93. 6hildishness is said to be the cakra, the original illusor! potenc!
the (arnga bo#, and the universe the lotus flo#er in the hand of the
universal form.
95. The origin of ignorance is kno#n as the club I al#a!s carr! in >!
hand.
97. /eligion, economic development, and sense$gratification are the
splendid bracelets that eternall! decorate the #rists of >! universal
form.
99. The neck, said to be the Aualit!less Brahman, is garlanded b! the
first unborn. O Brahma, !our mind$born sons have elaboratel!
described this garland.
9:. The sages sa! that >! eternal form is the cro#n.
:<. The t#o things above the changing material #orld are >! t#o
glittering earrings.
:'."e #ho meditates in this #a! is eternall! dear to me. "e attains
liberation. "e becomes liberated. I give >!self to him.
:*. O Brahma, I have said all that #ill be about >! t#o formsE one
made of the modes of nature, and the other be!ond the modes of
nature.
:.. Brahma saidE 4hat are the ornaments #orn b! the %eities 1ou have
describedB "o# do the >aruts, /udras, Brahma, sons of Brahma,
@ina!akas, t#elve ;dit!as, @asus, ;psaras, and Gandharvas #orship
themB 4ho is the %eit! that has gone to "is o#n abodeB 4ho is the
%eit! no# invisibleB 4ho is the %eit! the humans #orshipB
:0. Lord &ara!ana said to himE these t#elve unmanifested
transcendental %eities are present on all planets, among all demigods
and all human beings.
:3. ;s a /udra among the /udras, as a Brahma among the follo#ers of
Brahma, as a demigod among the demigods, as a human being among
the humans, as the destro!er of obstacles (Ganesa) among the
@ina!akas, as (ur!a &ara!ana among the ;dit!as, as a Gandharva
among the Gandharvas, as an ;psara among the ;psaras, and as a
@asu among the @asus, >! form, #hich fulfils desires, is present even
#hen it is invisible. 4hether visible or invisible in this #orld, >! form is
al#a!s sta!s in >! o#n abode.
:5. >! form is also present as the %eit! of ignorance, the %eit! of
passion, and the %eit! of Goodness.
:7. >! humanlike form, #hich is eternal and full of transcendental
kno#ledge, is present in devotional service.
:9. Om. Obeisances to the (upersoul, #ho is present in the life$breath.
Om tat sat. Bhu Bhuvah and (vah. Obeisances, obeisances to "im, the
(upersoul, #ho is present in the life$breath.
::. Obeisances to (ri +rishna, #ho is Govinda and Gopi,anavallabha,
Om tat sat. Bhur Bhuvah and (vah. Obeisances, obeisances to "im.
'<<. Om. Obeisances to the (upersoul, #ho is present in the apana air.
Om tat sat. Bhur Bhuvah and (vah. Obeisances, obeisances to "im,
present in the apana air.
'<'. Om. Obeisances to +rishna, #ho is @asudeva, (ankarsana,
rad!umna, and ;niruddha. Om tat sat. Bhur Bhuvah and (vah.
Obeisances, obeisances to "im.
'<*. Om. Obeisances to the (upersoul, #ho is present in the sama air.
present in the same air.
'<.. Om. Obeisances to (ri +rishna, #ho is (ri /ama. Om tat sat. Bhur
Bhuvah and (vah. Obeisances, obeisances to "im.
'<0. Om. Obeisances to the (upersoul, #ho is present in the udana air.
present in the udana air.
'<3. Om. Obeisances to +rishna, the son of %evaki. Om tat sat. Bhur
Bhuvah and (vah. Obeisances, obeisances to "im
'<5. Om. Obeisances to the (upersoul, #ho is present in the v!ana air.
present in the v!ana air.
'<7. Om. Obeisances to the (upreme ersonalit! of Godhead, #hose
original form is that of a co#herd bo!. Om tat sat. Bhur Bhuvah and
(vah. Obeisances, obeisances to "im.
'<9. Om. Lord Gopala is the (upersoul, present in the primordial
material energ!. Om tat sat. Bhur Bhuvah and (vah. Obeisances,
obeisances to "im.
'<:. Om. Lord Gopala is the (upersoul, present in the senses. Om tat
sat. Bhur Bhuvah and (vah. Obeisances, obeisances to "im.
''<. Om. Lord Gopala is the (upersoul, present in the material
elements. Om tat sat. Bhur Bhuvah and (vah. Obeisances, obeisances
to "im.
'''. Om. Lord Gopala is the (upreme erson. Om tat sat. Bhur Bhuvah
and (vah. Obeisances, obeisances to "im.
''*. Om. Lord Gopala is the (upreme Brahman. Om tat sat. Bhur
''.. Om. Lord Gopala is the (upersoul in the heart of all beings. Om
tat sat. Bhur Bhuvah and (vah. Obeisances, obeisances to "im.
''0. Om. (urpassing #akefulness, sleep, and deep sleep, Lord Gopala
is be!ond the transcendence of the impersonalists. Om tat sat. Bhur
''3. The one (upreme ersonalit! of Godhead is hidden #ithin
ever!thing. "e is all$pervading. "e is in ever!one-s heart. "e #itnesses
ever!one-s activities. "e lives in ever!one-s heart. "e is the #itness.
"e is consciousness. "is is transcendence. "e is be!ond the modes of
nature.
''5. Obeisances to /udra. Obeisances to ;dit!a. Obeisances to
@ina!aka. Obeisances to (ur!a. Obeisances to @id!a$devi. Obeisances
to Indra. Obeisances to ;gni. Obeisances to 1ama. Obeisances to &irrti.
Obeisances to @aruna. Obeisances to @a!u. Obeisances to +uvera.
Obeisances to Isana. Obeisances to Brahma. Obeisances to all the
demigods.
''7. ;fter giving these most pious pra!ers to Brahma, #ho #as rapt in
meditation on the Lord-s transcendental form, and after giving him the
abilit! to create the universe, Lord &ara!ana disappeared.
''9. ;s these instructions #ere heard from Brahma, Brahma-s sons,
and &arada, so I have spoken them. O Gandharvi (/adha), no# 1ou
ma! go to 1our o#n home.
"ere ends the Gopala$Tapani!opanishad, as contained in the ;tharva$
@eda.
&amsa Upanishad
'. Gautama addressed (anatkumara thusE IO Lord, thou art the kno#er
of all %harmas and art #ell versed in all (hastras, pra! tell me the
means b! #hich I ma! obtain a kno#ledge of Brahma$@id!a.
*. (anatkumara replied thusE I"ear, O Gautama, that Tattva as
e2pounded b! arvati after inAuiring into all %harmas and ascertaining
(hiva-s opinion.
.. This treatise on the nature of "amsa #hich gives the fruit of bliss
and salvation and #hich is like a treasure to the 1ogin, is (a) ver!
m!stic (science) and should not be revealed (to the public).
0. &o# #e shall e2plain the true nature of "amsa and aramahamsa
for the benefit of a Brahmacharin (a seeker after Brahman or celibate),
#ho has his desires under control, is devoted to his guru and al#a!s
contemplates (as) "amsa and realise thusE It ("amsa) is permeating all
bodies like fire (or heat) in all kinds of #ood or oil in all kinds of gingell!
seeds. "aving kno#n (It) thus, one does not meet #ith death.
"aving contracted the anus (#ith the heels pressed against it), having
raised the @a!u (breath) from (>ula) ;dhara (6hakra), having made
circuit thrice round (vadhisthana, having gone to >anipuraka, having
crossed ;nahata, having controlled rana in @isuddhi and then having
reached ;,na, one contemplates in Brahmarandhra (in the head) and
having meditated there al#a!s )I am of three >atras-, cognises (his
(elf) and becomes formless. The (isna (penis) has t#o sides (left and
right from head to foot). This is that aramahamsa ((upreme "amsa or
"igher (elf) having the resplendence of 6rores of suns and b! #hom all
this #orld is pervaded.
If (this "amsa #hich has Buddhi as vehicle) has eight$fold @ritti. (4hen
it is) in the eastern petal, there is the inclination (in a person) to
virtuous actions8 in the south$eastern petal, there arise sleep, laDiness,
etc., in the southern, there is the inclination to cruelt!8 in the south$
#estern, there is the inclination to sins8 in the #estern, there is the
inclination to sensual sport8 in the north$#estern, there arise the desire
of #alking and others8 in the northern, there arises the desire of lust8 in
the north$eastern, there arises the desire of amassing mone!8 in the
middle (or the inter$spaces bet#een the petals), there is the
indifference to material pleasures. In the filament (of the lotus), there
arises the #aking state8 in the pericarp there arises the (vapna
(dreaming state)8 in the Bi,a (seed of pericarp), there arises the
(ushupti (dreamless sleeping state)8 #hen leaving the lotus, there is
the Tur!a (fourth state). 4hen "amsa is absorbed in &ada (spiritual
sound), the state be!ond the fourth is reached. &ada (#hich is at the
end of sound and be!ond speech and mind) is like a pure cr!stal
e2tending from (>ula) ;dhara to Brahmarandhra. It is that #hich is
spoken of as Brahma and aramatman.
("ere is the performance of ;,apa Ga!atri is given)E &o# "amsa is the
/ishi8 the metre is ;v!akta Ga!atri8 aramahamsa is the %evata (or
presiding deit!) )"am- is the Bi,a8 )(a- is the (akti8 (o-ham is the +ilaka
(#edge). Thus there are si2. There are *',5<< "amsas (or breaths) in a
da! and night. ((alutation to) (ur!a, (oma, &iran,ana (the stainless)
and &irabhasa (the universeless). ;,apa mantra. (>a!) the bodiless
and subtle one guide (or illuminate m! understanding). @aushat to
;gni$(oma. Then ;ngan!asas and +aran!asas occur (or should be
performed after the >antras as the! are performed before the >antras)
in the heart and other (seats). "aving done so, one should contemplate
upon "amsa as the ;tman in his heart. ;gni and (oma are its #ings
(right and left sides)8 Omkara is its head8 Ckara and Bindu are the
three e!es and face respectivel!8 /udra and /udrani (or /udra-s #ife)
are the feet +anthata (or the realisation of the oneness of =ivatma or
"amsa, the lo#er self #ith aramatman or aramahamsa, the "igher
(elf) is done in t#o #a!s ((ampra,nata and ;sampra,nata).
;fter that, Cnmani is the end of the ;,apa (>antra). "aving thus
reflected upon >anas b! means of This ("amsa), one hears &ada after
the uttering of this =apa (>antra) a crore of times. It (&ada) is (begun to
be heard as) of ten kinds. The first is 6hini (like the sound of that
#ord)8 the second is 6hini$6hini8 the third is the sound of bell8 the
fourth is that of conch8 the fifth is that of Tantiri (lute)8 the si2th is that
sound of Tala (c!mbals)8 the seventh is that of flute8 the eighth is that
of Bheri (drum)8 the ninth is that of >ridanga (double drum)8 and the
tenth is that of clouds (viD., thunder). "e ma! e2perience the tenth
#ithout the first nine sounds (through the initiation of a Guru). In the
first stage, his bod! becomes 6hini$6hini8 in the second, there is the
(Bhan,ana) breaking (or affecting) in the bod!8 in the third, there is the
(Bhedana) piercing8 in the fourth, the head shakes8 in the fifth, the
palate produces saliva8 in the si2th, nectar is attained8 in the seventh,
the kno#ledge of the hidden (things in the #orld) arises8 in the eighth,
ara$@ak is heard8 in the ninth, the bod! becomes invisible and the
pure divine e!e is developed8 in the tenth, he attains ara$Brahman in
the presence of (or #ith) ;tman #hich is Brahman. ;fter that, #hen
>anas destro!ed, #hen it #hich is the source of (ankalpa and @ikalpa
disappears, o#ing to the destruction of these t#o, and #hen virtues
and sins are burnt a#a!, then he shines as (adashiva of the nature of
(akti pervading ever!#here, being effulgence in its ver! essence, the
immaculate, the eternal, the stainless and the most Auiescent Om.
Thus is the teaching of the @edas8 and thus is the Cpanishad.J
"ere ends the "amsa Cpanishad belonging to the (ukla$1a,ur$@eda.
&aya"riva Upanishad
First #hapter
"ari Om. &arada approached Lord Brahma and reAuested him, IOh,
God please teach me that kno#ledge of Brahman b! #hich all sins can
be destro!ed Auickl! and the #isdom of Brahman is realiDed and one is
blessed #ith all the #ealth.J Lord Brahma told as follo#sE
The one #ho masters the mantras for #hich Lord "a!agreeva is the
master #ould kno# (ruthi (heard kno#ledge), (mrithi (memoriDed
kno#ledge), Ithihasas (histor!) and uranas (epics) and #ould be
blessed #ith all t!pes of #ealth. Those >antras are as follo#sE '.'
"e!, Lord "a!agreeva, #ho is the form of the hol! mind, #ho saves
ever!bod! and #ho is the +ing of +no#ledge, (alutations to !ou,
(#aha, (#aha. '.*
"e! , Lord "a!agreeva, #ho has the form of /ig, 1a,ur and (ama
@edas, #ho brought these @edas to earth, #ho has the shape of the
singing of ranava, and #ho has a horse head, (alutations to !ou,
(#aha, (#aha. '..
"e! Lord "a!agreeva, #ho is being sung b! the song of ranava, #ho
is the God for all those Gods of #ords, #ho is the personification of all
@edas, and #ho is be!ond thought, teach us ever!thing . (alutations to
!ou, (#aha, (#aha. '.0
Lor the *: lettered mantra of "a!agreeva, Brahma, ;thri ,(ur!a and
Bhargava are the sages, Ga!athri, Trushtup and ;nushtup are the
meters, God is "a!agreeva himself, root is the sound ILho#m
(hso#m), (trength ((hakthi) is "oham, +eelaga (the nail) is Lhoom
((hoom), @ini!oga is Bhoga, >oksha and the s!mbolic rite #ith hands
is the letters ;a, Cu and >a.
The pra!er isE
I meditate on that "a!agreeva,
4ho has the glitter of the full moon,
4ho holds the conch, #heel, the great stamp and the book in his
hands.
The *: lettered "a!agreeva mantra isE
Om (reem, lho#m ("so#m), Om &amo Bhaga#athe, "a!agreeva!a,
@ishnave, >ah!am, >edham, ragnam, ra!ascha (#aha! '.3
The *9 lettered "a!agreeva mantra isE
Om, (reem, Im, Im, Im , +leem, +leem, (o#, (o#, "reem, Om &amo
Bhaga#athe, >ah!am, >edham ragnam, ra!ascha (#aha! '.5
Second #hapter
I #ill no# tell !ou that )"a!agreeva kno#ledge- of Brahman #hich is of
one letter. That is the root letter Lhoum (hsoum). ;mong all the roots,
this "a!agreeva single letter root is the king of mantras. *.'
6hanting of the mantra ILhoum (hsoum) ;mrutham +uru (#aha!J,
gives one the master! over #ords, #ealth and the eight occult po#ers.
*.*
The mantra ILhoum (hsoum) (akala (amra,!a (idhim +uru +uru
(#ahaJ tells us the secret of the great @edic sa!ings like Iragnanam
;nandam Brahma (Brahmam is the realiDed happiness)J, ITat Tvam ;si
(1ou are it)J, I;!am ;tma Brahma (>! soul is Brahma)J and I;ham
Brahmasmi (I am Brahmam)J. The same letter ILhoumJ and IhsoumJ
are the same vo#els though different and give #orldl! pleasures and
salvation respectivel!. *..
;fter the chanting of "a!agreeva >antra, it is normal to chant the
@edic mantras starting #ith
'.1ad @ak @adanthiX. *. Go#rimima!aX . Oshtapidhana and 0. (a
(arpareeramathimXX *.0$*.7
One #ho reads this )"a!agreeva kno#ledge- of Brahmam on the
Fkadasi da!, #ould become a great man because of the blessings of
"a!agreeva. "e #ould get salvation. Cpanishad sa!s, cthe kno#ledge
of Brahmam #hich is taught #ith the mantra ending #ith KOm &amo
Brahmane- #ould never leave his heartc.
"ere ends the "a!agrivopanishad, as contained in the ;tharva$@eda.
'savasya Upanishad
Translated by (idya!achaspati (. Panoli
Om ! That is full8 this is full, (for) from the full the full (indeed) arises.
4hen the full is taken from the full, #hat remains is full indeed.
'. Om. ;ll this should be covered b! the Lord, #hatsoever moves on
the earth. B! such a renunciation protect (th!self). 6ovet not the
#ealth of others.
*. B! performing karma in this #orld (as en,oined b! the scriptures)
should one !earn to live a hundred !ears. Thus action does not bind
thee, the doer. There is no other #a! than this.
.. Those #orlds of ;suras (demons) are enshrouded b! blinding gloom.
Those #ho are the sla!ers of the (elf go to them after death.
0. Cnmoving, It is one, faster than the mind. The senses cannot reach
It, for It proceeds ahead. /emaining static It overtakes others that run.
On account of Its presence, >atarsiva (the #ind) conducts the
activities of beings.
3. It moves8 It moves not. It is far8 It is near. It is #ithin all8 It is #ithout
all.
5. "e #ho perceives all beings in the (elf alone, and the (elf in all
beings, does not entertain an! hatred on account of that perception.
7. 4hen a man realises that all beings are but the (elf, #hat delusion
is there, #hat grief, to that perceiver of onenessB
9. That ((elf) is all$pervading, radiant, bodiless, soreless, #ithout
sine#s, pure, untainted b! sin, the all$seer, the lord of the mind,
transcendent and self$e2istent. That ((elf) did allot in proper order to
the eternal ra,apatis kno#n as samvalsara (!ear) their duties.
:. Those #ho #orship avid!a (karma born of ignorance) go to pitch
darkness, but to a greater darkness than this go those #ho are
devoted to @id!a (kno#ledge of the %evatas).
'<. %ifferent indeed, the! sa!, is the result (attained) b! vid!a and
different indeed, the! sa!, is the result (attained) b! avid!a. Thus have
#e heard from the #ise #ho had e2plained it to us.
''. "e #ho kno#s both vid!a and avid!a together, transcends
mortalit! through avid!a and reaches immortalit! through vid!a.
'*. To pitch darkness the! go #ho #orship the Cnmanifested (rakriti).
To a greater darkness than this go those #ho are devoted to the
>anifested ("iran!agarbha).
'.. %ifferent indeed, the! sa!, is the result (attained) b! the #orship of
the >anifested and different indeed, the! sa!, is the result (attained)
b! the #orship of the Cnmanifested. Thus have #e heard from the #ise
#ho had e2plained it to us.
'0. "e #ho kno#s both the Cnmanifested and the destructible
("iran!agarbha) together, transcends death b! the (#orship of) the
destructible and attains immortalit! b! the (#orship of ) the
Cnmanifested.
'3. The face of the Truth (ie., urusha in the solar orb) is veiled b! a
bright vessel. >a!st thou unveil it, O (un, so as to be perceived b! me
#hose dharma is truth.
'5. O nourisher, pilgrim of the solitude, controller, absorber (of all
rasas), offspring of ra,apati, cast a#a! th! ra!s, gather them up and
give up th! radiating brilliance. That form of thine, most graceful, I ma!
behold. "e, the urusha (in the solar orb), I am.
'7. Let (m!) vital air (prana) no# attain the immortal ;ir (all$pervading
(elf)8 then let this bod! be reduced to ashes. Om, O mind, remember H
remember that #hich has been done, O mind, remember H remember
that #hich has been done.
'9. O Lire, O %eva, kno#er of all our actions or all our kno#ledge, lead
us b! the good path for en,o!ing the fruits of actions. Liberate us from
our deceitful sins. 4e offer thee ever more our #ords of adoration.
Om ! That is full8 this is full, (for) from the full the full (indeed) arises.
4hen the full is taken from the full, #hat remains is full indeed.
"ere ends the Isavas!opanishad, as contained in the (ukla$1a,ur$@eda.
Jabala Upanishad
I$'. Brihaspati (the preceptor of the gods) asked (the sage)
1a,navalk!aE (4hich is) the +urukshetra, (the famous hol! place that
destro!s sins and protects the good, (the place) #here the gods
perform sacrifices and #hich is the abode of Brahman in all beings B
(1a,navalk!a replied)E ;vimukta is the +urukshetra, (the place) #here
the gods perform sacrifices to deities and #hich is the abode of
Brahman in all beings (i.e. the middle of the e!e$bro#s). "ence
#herever one goes one shall think thusE This is the +urukshetra, the
place #here the gods perform sacrifices to the deities and #hich is the
abode of Brahman in all beings. This is the spot #here, #hen the vital
airs depart from the living person, /udra imparts the mantra (Taraka
Brahman) to him b! #hich, becoming immortal, he attains liberation
(final beatitude). "ence one shall resort to the ;vimukta8 shall not
desert the ;vimukta. (Brihaspati approved of the statement sa!ing)E
)(o it is, 1a,navalk!a-, veril! it is so, O, revered one ! )It is so
1a,navalk!a-.
II$'. Thereafter the sage ;tri (son of the creator Brahma) asked of
1a,navalk!aE )"o# am I to realiDe the (elf #hich is infinite and
unmanifest B- (To this) 1a,navalk!a repliedE That ;vimukta (Lord (iva as
the redeemer) is to be #orshipped8 the (elf #hich is infinite and
unmanifest, is established in (i.e., is non$different from) the ;vimukta
(in Ishvara, possessed of attributes)-.
II$*. )4hich is that (place) #here ;vimukta is established B- )"e is
established in bet#een varana and nasi-. )4hat is (meant b!) varana
and #hat (b!) nasi B- )The varana is so called as it #ards off all the
faults committed b! the (ten) organs (of perception and action). The
nasi is so named as it destro!s all sins committed b! the (ten) organs.
(The place bet#een the varana and the nasi is the meeting place of the
upper part of the nose and the centre of the e!e bro#s). )4hich is the
seat of that (;vimukta) B- )That, #hich is the (#ell kno#n) ,uncture of
the e!e bro#s and the nose, is the ,uncture of heaven (in the form of
the cro#n of the head) and this #orld (in the form at the end of the
chin). The kno#ers of the @eda #orship indeed this ,uncture ((amadhi)
as (andh!a (in their dail! #orship). That ;vimukta is to be #orshipped.
"e #ho kno#s this thus (the true nature of the ;vimukta), imparts the
#isdom of the ;vimukta (that the individual (elf is no other than the
attributeless Brahman, to his disciples).
III$'. Then the discipline students (Brahmacharins of 1a,navalk!a)
asked himE )ra!, tell us, #hat is that mantra b! reciting #hich one
attains immortalit! B- "e repliedE )B! (reciting) (atarudri!a-. These
mantras are indeed the names of (/udra to achieve) immortalit!. B!
(reciting) these (mantras) one becomes immortal.
I@$'. Then =anaka, the king of the @idehas (respectfull!) approached
1a,navalk!a and reAuested himE )/evered (ir, e2pound (to me) the
(tenets of) renunciation ((ann!asa)-. "e (1a,navalk!a) then repliedE
);fter completing the period of disciplined studentship (brahmachar!a)
one ma! become a householder. ;fter being a householder he ma!
become a forest$d#eller (i.e., become a @anaprastha). "aving become
a @anaprastha he ma! renounce the #orld (and thus become a
mendicant monk). Or, alternatel!, he ma! embrace renunciation from
brahmachar!a itself, or from the (stage of a) householder, or from the
forest($life of a @anaprastha). (It can also be that) a person ma!
renounce #orldl! life that ver! da! on #hich distaste for it da#ns on
him, #hether he is one not observing the vo#s (before the stage of
renunciation) or observe them, #hether he has undergone the
prescribed ablution on completing the disciplined studentship or not,
#hether he is one #ho has discontinued maintaining the sacred fire at
the death of his #ife (utsannagni) or is one #ho does not maintain (for
other causes) the sacred fire (anagnika).
Iv$*. (ome (la# givers) prescribe the sacrifice called pra,apat!a (of
#hich the god Brahma is the presiding deit!, to a t#ice$born before he
embraces renunciation). But (though thus laid do#n) he ma! not do so.
"e shall onl! perform the sacrifice in #hich ;gni is the deit!. Lor ;gni is
the vital breath (rana). Thereb! he does (strengthen) the vital breath.
"e shall then perform the traidhatavi!a sacrifice. Lor the three forms of
;gni in him, namel!, (attva, /a,as and Tamas are (strengthened) b!
this sacrifice. ("aving performed the sacrifice) he shall smell (the
smoke of) the hol! fire, reciting the follo#ing mantraE
I@$.. )O Lire, this (vital breath) is !our source8 as !ou are born from
(utratman (at the proper time) !ou shine forth. +no#ing him (the
;tman, !our ultimate source) ma! !ou merge (in him). >a! !ou
increase our #ealth- (here the transcendent kno#ledge). @eril!, this is
the source of fire, namel! the vital air. (o #hat is said b! this mantra
isE )>a! !ou go unto !our source-. (vaha.
I@$0. "aving procured the hol! fire from (the house of a #ell$versed
@edic scholar in) the village he shall smell the hol! dire as described
previousl!. If he is unable to procure the hol! fire he shall offer the
oblations in #ater. Lor #ater is, veril!, all the gods. /eciting )I offer the
oblation to all the gods, (vaha- he shall tender the oblation and picking
up (a small portion of) the offered oblation #hich is mi2ed #ith ghee,
he shall eat it, as this is beneficial. The mantra of liberation (namel!
)Om-) is (the essence of) the three @edas8 this he shall realiDe. It is
Brahman and It is to be #orshipped. Indeed, so it is, O revered
1a,navalk!a (said =anaka).
@$'. Then the (sage) ;tri asked 1a,navalk!aE )>a! I ask !ou 1a,navalk!a,
ho# is one #ithout the sacred thread a Brahmana B- 1a,navalk!a
repliedE ()The conviction I am the) (elf alone is his sacred thread. "e
shall then sip #ater (ceremoniousl! thrice). This is the method en,oined
on those #ho renounce #orldl! life-.
@$*. (In the case of +shatri!as and others not entitled to renunciation,
the! ma! seek liberation) in the path of the brave (#ho court death in
the battle field) or fast (unto death as a discipline), or enter into #ater
(to rise no more) or enter fire (to be burnt to ashes) or undertake the
great ,ourne! (in #hich the! collapse b! e2haustion).
@$.. Then (in the case of those entitled to renunciation) the mendicant
monk #earing (ochre) coloured garment, #ith shaven head, accepting
nothing (e2cepting food for bare sustenance), being pure, in,uring none
(in thought, #ord and deed), (austerit!) living on alms, becomes fit for
realiDing Brahman. If sorel! afflicted (b! disease, etc.,) he ma!
renounce the #orld b! mental resolve, or b! spoken #ords uttering
mantras. This #a! (of renunciation) has been prescribed b! Brahma
(the creator, in the @edanta)8 the ascetic (the (ann!asin #ho has
renounced the #orld) follo#ing this path realiDes Brahman. )Thus
indeed it is, O, revered 1a,navalk!a- (appreciated =anaka).
@I$'. There are sages called aramahamsas (as in the da!s of !ore, the
sages) (amvartaka, ;runi, (vetaketu, %urvasas, /ibhu, &idagha,
=adabharata, %attatre!a, /aivataka and others, #earing no
distinguishing marks, #ith conduct be!ond the ken (of #orldl! people)
and #ho behaved as though bereft of their senses though (perfectl!)
sane.
@I$*. %iscarding all these, namel! the threefold staff (of bamboo), the
#ater pot, the sling (to carr! personal effects), the (alms$)bo#l, the
cloth for purif!ing #ater (tied to the staff), tuft of hair and sacred
thread in #ater (i.e. a reservoir) b! reciting )Bhuh (vaha-, the
aramahamsa shall seek the ;tman.
@I$.. ossessing a form as one ,ust born (i.e. unclad), unaffected b! the
pairs (of opposites, such as heat and cold, pleasure and pain),
accepting nothing (e2cept bare sustenance), #ell established in the
path of the truth of Brahman, of pure mind, receiving alms into the
mouth (literall! into the vessel of the bell!) at the prescribed hour in
order to sustain life, becoming eAuanimous at gain or loss (of alms),
sheltering himself, #ithout an abode (of his o#n), in an unoccupied
house, a temple, a clump of (tall) grass (or a heap of stra#), an anthill,
the shade of a tree, a potter-s hut, a cottage #here sacred fire is kept,
sand! bank of a river, a mountain thicket or cavit!, a hollo# in a tree,
the vicinit! of a #ater fall or a piece of clean ground8 making no efforts
(in an! kind of gainful activit!), free from )mineness- (i.e. a sense of
possessiveness), ever meditating on Brahman, devoted to the (elf,
ever intent on eradication of the good and bad karman, (the sage)
finall! gives up his bod! in the state of renunciation H (such a sage) is
indeed a aramahamsa. Thus (ends) the Cpanishad.
"ere ends the =abalopanishad belonging to the (ukla$1a,ur$@eda.
Jabali Upanishad
The (age ippalada approached (age =abali and asked him, IOh God
like sage, please teach me the secret of the absolute philosoph!. 4hat
is Thath#a (principle)B 4ho is =eeva (being)B 4hat is asuB 4ho is
Ish#araB ;nd #hat is the method for salvationBJ Thus asked sage
=abali e2plained to him ever!thing as follo#sE
=eeva (being) is nothing but God (the Lord of all beings $ asupathi)
himself #ho is acting the role of egoism. That =eeva (being) is the asu.
asupathi is he #ho kno#s ever!thing, #ho does the five ,obs like
creation, and #ho is the Lord of all beings. asu (in common parlance)
are those animals #hich eat grass, #hich do not have viveka
(kno#ledge to differentiate), #hich are driven b! others, #hich are
made to #ork in ,obs like agriculture and #hich undergo lot of
sufferings. (imilar to the o#ner of such animals is the God asupathi
#ho rules over all beings.
To the Auestion, I4hat trick is there to acAuire such kno#ledgeBI.
=abali replied, IB! #earing of the hol! ashc. "e further told, I;fter
taking the hol! ash in hand b! reciting the five Brahma mantras
starting #ith )(ath!o,atham-, and chanting I;gnirithi Basma ("o! ash is
fire)J, mi2 it #ith #ater b! chanting, I>anasthokeJ and then #ear the
hol! ash in head, forehead and shoulders in sets of three lines chanting
the three mantras Itra!a!ushamJ. Lurther #ear these b! chanting the
three mantras starting #ith ITra!a!ushamJ and the mantra
ITr!ambakamJ is called (ambhava penance. Those #ith kno#ledge of
@eda sa! that this has been told in all @edas. Lor avoiding rebirth, the
people #ith eternal #isdom, should adopt this.
;mong the three lines, the first one is Garhapath!a (the domestic fire),
the letter ;a, the Aualit! of /a,as, earth, =eevathma (soul of beings),
the po#er of creation, /igveda, time of da#n and its God is Lord
Brahma. The second line is %akshinagni (Lire of the south), the letter
Cu, the Aualit! of (athva, atmosphere, the soul inside the bod!, the
po#er of desire, 1a,urveda, the time of noon, and its God is Lord
@ishnu. The third line is the ;havanee!a agni (the fire of the (un), the
letter >a, the Aualit! of Thamas, the place of Gods, the aramatma,
the po#er of kno#ledge, (amaveda, the time of dusk and its God is
(hiva. That individual, #ho #ears hol! ash, #hether he is a
Brahmachari or (an!asi, gets rid of great as #ell as minor sins. "e
becomes fit to #orship all gods8 he becomes one #ho has taken bath in
all hol! #aters and the one #ho has chanted all the /udra mantras. "e
does not have rebirth. This Cpanishad tells that, it is s#orn that he #ill
not have rebirth.
"ere ends the =abali Cpanishad, included in the (ama$@eda.
Kaivalya Upanishad
Translated by !"ami #adhavananda
Published by Advaita Ashram, Kol$atta
1. Then "sh+ala#ana approache the .or 0ara$esthi &'rah$a( an sai: Teach* O .or*
the ,nowlege o) 'rah$an* the highest* alwa#s culti+ate /# the goo* hien an /#
which a wise $an ri+es awa# instantl# all the sins an reaches the 0urusha higher than
the high.
8. "n to hi$* the 1ransire &'rah$a( sai* Q6now &this( /# $eans o) )aith* e+otion an
$eitation. 4ot /# wor,* nor /# progen#* nor /# wealth* /ut /# renunciation* so$e
attaine i$$ortalit#.
9. Digher than hea+en* seate in the ca+e &'uhi(* that shines* &which( the sel)E
controlle attain J the sel)Econtrolle* who /eing o) pure $ins ha+e well ascertaine the
Realit#* /# the ,nowlege o) Aeanta* an through Sann#asa or renunciation. -n the
sphere o) 'rah$a* at the ti$e o) cos$ic issolution* the# all get li/erate )ro$ the
highest &apparent( i$$ortalit# o) the $ani)este uni+erse.
;E=. -n a seclue place* sitting in an eas# posture* pure* with a nec,* hea* an /o#
erect* li+ing in the last o) the orers o) religious li)e* ha+ing controlle all the sense*
saluting his own preceptor with re+erence* $eitating within the lotus o) the heart &on
'rah$an(* untainte* pure* clear an grie)less.
?. &:ho is( unthin,a/le* un$ani)est* o) enless )or$s* the goo* the peace)ul* -$$ortal*
the origin o) the worls* without /eginning* $ile* an en* the onl# one* allEper+aing*
Consciousness* an 'liss* the )or$less an the woner)ul.
@. 5eitating on the highest .or* allie to U$a* power)ul* threeEe#e* /lueEnec,e* an
tranIuil* the hol# $an reaches Di$ who is the source o) all* the witness o) all an is
/e#on ar,ness &i.e. "+i#a(.
8. De is 'rah$a* De is Shi+a* De is -nra* De is the -$$uta/le* the Supre$e* the Sel)E
lu$inous* De alone is Aishnu* De is 0rana* De is Ti$e an Oire* De is the 5oon.
C. De alone is all that was* an all that will /e* the EternalF ,nowing Di$* one transcens
eathF there is no other wa# to )reeo$.
10. Seeing the "t$an in all /eings* an all /eings in the "t$an* one attains the highest
'rah$an J not /# an# other $eans.
11. 5a,ing the "t$an the &lower( "rani* an O5 the upper "rani* /# the repeate
)riction o) ,nowlege* a wise $an /urns up the /on.
18. :ith his sel) thus elue /# 5a#a or ignorance* it is he who ienti)ies hi$sel) with
the /o# an oes all sorts o) things. -n the wa,ing state it is he &the Hi+a( who attains
satis)action through the +arie o/Bects o) enBo#$ent* such as wo$en* )oo* rin,* etc.
19. -n the rea$Estate that Hi+a )eels pleasure an pain in a sphere o) existence create /#
his own 5a#a or ignorance. >uring the state o) pro)oun sleep* when e+er#thing is
issol+e &into their causal state(* he is o+erpowere /# Ta$s or nonE$ani)estation an
co$es to exist in his )or$ o) 'liss.
1;. "gain* through his connection with ees one in pre+ious /irths* that +er# Hi+a
returns to the rea$Estate* or the wa,ing state. The /eing who sports in the three cities
&+i<.* the states o) wa,e)ulness* rea$ an pro)oun sleep( J )ro$ Di$ has sprung up all
i+ersit#. De is the su/stratu$* the /liss* the ini+isi/le Consciousness* in who$ the
three cities issol+e the$sel+es.
1=. Oro$ This spring up 0rana &Aitalit#(* $in* all the organs* s,#* air* )ire* water an the
earth that supports all.
1?. That which is the Supre$e 'rah$an* the soul o) all* the great support o) the uni+erse*
su/tler than the su/tle* an eternal J that is th#sel)* an thou art That.
1@. QThat which $ani)ests the pheno$ena* such as the states o) wa,e)ulness* rea$ an
pro)oun sleep* - a$ that 'rah$anQ J realising thus one is li/erate )ro$ all /ons.
18. :hat constitute the enBo#a/le* the enBo#er* an the enBo#$ent* in the three a/oes J
i))erent )ro$ the$ all a$ -* the :itness* the 0ure Consciousness* the Eternal 1oo.
1C. -n $e alone is e+er#thing /orn* in $e oes e+er#thing rest* an in $e is e+er#thing
issol+e. - a$ that 'rah$an* the seconless.
80. - a$ $inuter than the $inute* - a$ li,ewise the greatest o) all* - a$ the $ani)ol
uni+erse. - a$ the "ncient One* the 0urusha an the Ruler* - a$ the E))ulgent One* an
the "llEgoo.
81. :ithout ar$s an legs a$ -* o) unthin,a/le powerF - see without e#es* an - hear
without ears. - ,now all* an a$ i))erent )ro$ all. 4one can ,now $e. - a$ alwa#s the
-ntelligence.
88. - alone a$ taught in the +arious Aeas* - a$ the re+ealer o) the Aeanta or
Upanishas* an - a$ also the 6nower o) the Aeas. Oor $e there is neither $erit nor
e$erit* - su))er no estruction* - ha+e no /irth* nor an# sel)Eientit# with the /o# an
the organs.
89E8;. Oor $e there is neither earth* nor water* nor )ire* nor air* nor ether. Thus realising
the 0ara$at$an* who lies in the ca+it# o) the heart* who is without parts* an without a
secon* the :itness o) all* /e#on /oth existence an nonEexistence J one attains the
0ure 0ara$at$an -tsel).
8=. De who stuies the Shataruri#a* is puri)ie as /# the Oires* is puri)ie )ro$ the sin o)
rin,ing* puri)ie )ro$ the sin o) ,illing a 'rah$ana* )ro$ ees one ,nowingl# or
unawares. Through this he has his re)uge in Shi+a* the Supre$e Sel). One who /elongs to
the highest orer o) li)e shoul repeat this alwa#s or once &a a#(.
8?. '# $eans o) this* one attains the 6nowlege that estro#s the ocean o) Sa$sara or
repeate trans$igration. There)ore* ,nowing thus one attains the )ruit o) 6ai+al#a or
li/eration* +eril# one attains li/eration.
Dere ens the 6ai+al#opanisha* inclue in the 6rishnaEYaBurEAea.
(ala"ni )udra Upanishad
together8
O>! >a! Brahman protect us (the Guru and (ish!a) both! >a! he give
us both (enough) to en,o!! Ffficienc! ma! #e both attain! Fffective
ma! our stud! prove! >a! #e not hate (each other) at all!
Once it happened that (anat +umara asked the e2alted +alagnirudraE
ITeach me O e2alted (ir! the truth in respect to the rule of the
Tripundram (a sect mark consisting of three streaks) and #hat
material, #hich place, ho# much, of #hat e2tent and #hich streaks,
#hich divinit!, #hich formula, #hich po#ers and #hich re#ard there
areBJ
The e2alted one said to him IThe material should be the ash of fires.
One should grasp it #ith the five Brahman$formulas ((ath!o,atam,
@amadevam, ;goram, /udram, Fesanam). 6onsecrate it #ith the
formula I;gnir iti bhasmaJ etc., Take out #ith the formula Ima nas toke
tana!aeJ and (after consecrating) #ith the formula ITra!ambakam
1a,amaheJ should appl! it as three lines across on the head, forehead,
breast and shoulders under the tr!a!usa formulas, tra!ambaka
formulas and trisakti formulas.
This is the (ambhu$vo#, #hich is taught in all the @edas b! those
versed in the @eda. Therefore one desirous of liberation should practise
it, so that he is not born again. ;nd this O! (anat kumara, is its (of the
mark) e2tent8 it stretches threefold from the forehead do#n to the e!es
and goes from the center of one e!e$bro# to the other.
Its first line is the Grahapat!a fire, the a$sound (of ;C>), the /a,as
(forceful characteristic), the terrestrial #orld, the e2ternal atman, the
acting po#er, the /ig @eda, the morning pressing (of the (oma =uice),
and >ahes#ara is its divinit!.
Its second line is the %akshina fire, the u$sound, the (attvam (peaceful
characteristic), the atmosphere, the inner ;tman, the #illing po#er,
the 1a,ur @eda, the midda! pressing of the (oma and (adasiva is its
divinit!.
Its third line is the ;havani!a fire, the m$sound, the Tamas (laD!
characteristic), the heaven, the highest ;tman, the perceiving po#er,
the (ama@eda, the evening pressing of the (oma and (iva is its
divinit!.
Therefore he makes the Tripundram from the ashes. "e #ho kno#s
this, #hether he be a Brahman$student, a house holder, a forest$
resident or an ascetic, he is thereb! purified of all the ma,or sins and
minor sins. Thereb! all the gods are meditated upon b! him, he is
kno#n b! all the gods, becomes one #ho has bathed in all the hol!
bathing places, one #ho has all the time muttered the /udra pra!er.
;nd after en,o!ing all the pleasures he enters, giving up the bod!, into
union #ith (iva and does not return H and does not return.
Thus spoke the e2alted +alagni /udra. One #ho recites it here, he also
attains to a similar state. Om (at!am. H Thus reads the Cpanishad.
together8
"ere ends the +alagni$/udropanishad belonging to the +rishna$1a,ur$
@eda.
(ali Santarana Upanishad
together8
"ari Om ! ;t the end of %vapara$1uga, &arada #ent to Brahma and
addressed him thusE cO Lord, ho# shall I, roaming over the earth, be
able to across +ali Bc To #hich Brahma thus repliedE c4ell asked.
"earken to that #hich all (hrutis (the @edas) keep secret and hidden,
through #hich one ma! cross the (amsara (mundane e2istence) of
+ali. "e shakes off (the evil effects of) +ali through the mere uttering of
the name of the Lord &ara!ana, #ho is the primeval urushac. ;gain
&arada asked BrahmaE c4hat is the name Bc To #hich "iran!agarbha
(Brahma) replied thusE
'. "are /ama "are /ama /ama /ama "are "are
"are +rishna "are +rishna +rishna +rishna "are "are
*. These si2teen names (#ords) are destructive of the evil effects of
+ali. &o better means than this is to be seen in all the @edas.
These (si2teen names) destro! the ;varana (or the centripetal force
#hich produces the sense of individualit!) of =iva surrounded b! the
si2teen +alas (ra!s). Then like the sphere of the sun #hich shines full!
after the clouds (screening it) disperse, arabrahman (alone) shines.c
&arada askedE )O Lord, #hat are the rules to be observed #ith
reference to it Bc To #hich Brahma replied that there #ere no rules for
it. 4hoever in a pure or an impure state, utters these al#a!s, attains
the same #orld of, or pro2imit! #ith, or the same form of, or
absorption into Brahma.
4hoever utters three and a half 6rores (or thirt!$five millions) times
this >antra composed of si2teen names (or #ords) crosses the sin of
the murder of a Brahmana. "e becomes purified from the sin of the
theft of gold. "e becomes purified from the sin of cohabitation #ith a
#oman of lo# caste. "e is purified from the sins of #rong done to
itris, %evas and men. "aving given up all %harmas, he becomes freed
at once from all sins. "e is at once released from all bondage. That he
is at once released from all bondage is the Cpanishad.
"ari Om Tat (at !
together8
"ere ends the +alisantarana Cpanishad belonging to the +rishna$1a,ur$
@eda.
(atha Upanishad
Translaetd by (idya!achaspati (. Panoli
Om ! >a! "e protect us both together (b! illumining the nature of
kno#ledge).
>a! "e sustain us both (b! ensuring the fruits of kno#ledge).
>a! #e attain the vigour (of kno#ledge) together.
Let #hat #e learn enlighten us.
Let us not hate each other.
'$I$'. Out of desire, so goes the stor!, the son of @a,asrava gave a#a!
all his #ealth. "e had a son named &achiketas.
'$I$*. Though !oung, faith possessed him as presents #ere being
brought8 he thoughtE
'$I$.. 4ater has been drunk (for the last time b! these co#s), grass
has been eaten (for the last time)8 the! have !ielded all their milk, and
are devoid of (the po#er of) the organs. Those #orlds are indeed
,o!less #here he goes #ho offers these.
'$I$0. "e then said to his parent, cfather, to #hom #ilt thou give meBc
; second time and a third time (he said it). To him he (the father) said,
cTo %eath I give thee.c
'$I$3. Of man! I go the first8 of man! I go the middle most. 4hat
purpose of 1ama could there be #hich (m! father) #ill get
accomplished toda! through meB
'$I$5. Think ho# !our ancestors behaved8 behold ho# others no#
behave. Like corn man deca!s, and like corn he is born again.
'$I$7. Like @aisvanara (fire), a Brahmana guest enters the houses. >en
offer this to propitiate him. O @aivasvata (1ama)E fetch #ater (for him).
'$I$9. "ope, e2pectation, association #ith the effects (of these t#o),
pleasant discourse, sacrifice, acts of pious liberalit!, sons and cattle H
all these are destro!ed in the case of the man of little intellect in
#hose house a Brahmana d#ells #ithout food.
'$I$:. O Brahmana, since thou, a #orshipful guest, hast d#elt in m!
house for three nights #ithout food, let me make salutation to thee. O
Brahmana, ma! peace be #ith me. Therefore, ask for three boons in
return.
'$I$'<. O %eath, let Gautama (m! father) be relieved of the an2iet!, let
him become calm in mind and free from anger (to#ards me), and let
him recognise me and talk to me #hen liberated b! thee. Of the three
boons, this is the first I choose.
'$I$''. Ouddalaki, the son of ;runa, #ill recognise thee as before and
#ill, #ith m! permission, sleep peacefull! during nights and on seeing
thee released from the ,a#s of %eath, he #ill be free from anger.
'$I$'*. There is no fear in heaven8 nor art thou there8 nor is there an!
fear from old age. Transcending both hunger and thirst and rising
above grief, man re,oices in heaven.
'$I$'.. O %eath, thou kno#est the Lire that leads to heaven. Instruct
me, #ho am endo#ed #ith faith, about that (Lire) b! #hich those #ho
d#ell in heaven attain immortalit!. This I choose for m! second boon.
'$I$'0. I #ill teach thee #ell8 listen to me and understand, O
&achiketas, I kno# the Lire that leads to heaven. +no# that Lire #hich
is the means for the attainment of heaven and #hich is the support (of
the universe) and located in the cavit!.
'$I$'3. %eath told him of the Lire, the source of the #orlds, the sort of
bricks (for raising the sacrificial altar), ho# man!, and ho# (to kindle
the fire) and he (&achiketas) too repeated it as it #as told. Then %eath,
becoming delighted over it, said againE
'$I$'5. The e2alted one, being pleased, said to himE cI grant thee again
another boon no#. B! th! name itself shall this fire be kno#n8 and
accept thou this necklace of manifold formsc.
'$I$'7. 4hoso kindles the &achiketas fire thrice and becomes united
#ith the three and does the three$fold karma, transcends birth and
death. +no#ing the omniscient one, born of Brahma, bright and
adorable, and realiDing it, he attains to surpassing peace.
'$I$'9. "e #ho, kno#ing the three (form of brick etc.,), piles up the
&achiketa Lire #ith this kno#ledge, thro#s off the chains of death even
before (the bod! falls off), and rising over grief, re,oices in heaven.
'$I$':. This is the Lire, O &achiketas, #hich leads to heaven and #hich
thou hast chosen for the second boon. Of this Lire, people #ill speak as
thine indeed. O &achiketas, choose the third boon.
'$I$*<. This doubt as to #hat happens to a man after death H some sa!
he is, and some others sa! he is not, H I shall kno# being taught b!
thee. Of the boons, this is the third boon.
'$I$*'. Fven b! the gods this doubt #as entertained in da!s of !ore.
This topic, being subtle, is not eas! to comprehend. ;sk for some other
boon, O &achiketas. %on-t press me8 give up this (boon) for me.
'$I$**. (&achiketas saidE) (ince even b! the gods #as doubt
entertained in this regard and (since) thou sa!est, O %eath, that this is
not easil! comprehended, no other preceptor like thee can be had to
instruct on this nor is there an! other boon eAual to this.
'$I$*.. ;sk for sons and grandsons #ho #ill live a hundred !ears. ;sk
for herds of cattle, elephants gold and horses, as also for a vast e2tent
of earth and th!self live for as man! autumns as thou desirest.
'$I$*0. If thou thinkest an! other boon to be eAual to this, ask for
#ealth and longevit!. Be thou the ruler over a vast countr!, O
&achiketas8 I shall make thee en,o! all th! longings.
'$I$*3. 4hat all things there are in the human #orld #hich are
desirable, but hard to #in, pra! for all those desirable things according
to th! pleasure. "ere are these damsels #ith the chariots and lutes,
the like of #hom can never be had b! men. B! them, given b! me, get
th! services rendered, O &achiketas, do not ask about death.
'$I$*5. These, O %eath, are ephemeral and the! tend to #ear out the
vigour of all the senses of man. Fven the #hole life is short indeed. Be
thine alone the chariots8 be thine the dance and music.
'$I$*7. >an cannot be satisfied #ith #ealth. If #e need #ealth, #e shall
get it if #e onl! see thee. 4e shall live until such time as thou #ilt rule.
But the boon to be asked for (b! me) is that alone.
'$I$*9. "aving gained contact #ith the undeca!ing and the immortal,
#hat deca!ing mortal d#elling on the earth belo# #ho kno#s the
higher goal, #ill delight in long life, after becoming a#are of the
(transitoriness of) beaut! (@arian) and sport (rati) and the ,o!
(pramoda) thereof.
'$I$*:. O %eath, tell us of that, of the great Be!ond, about #hich man
entertain doubt. &achiketas does not pra! for an! other boon than this
#hich enters into the secret that is hidden.
'$II$'. %ifferent is (that #hich is) preferable8 and different, indeed, is
the pleasurable. These t#o, serving different purposes, blind man.
Good accrues to him #ho, of these t#o, chooses the preferable. "e
#ho chooses the pleasurable falls from the goal.
'$II$*. The preferable and the pleasurable approach man. The
intelligent one e2amines both and separates them. 1ea, the intelligent
one prefers the preferable to the pleasurable, (#hereas) the ignorant
one selects the pleasurable for the sake of !oga (attainment of that
#hich is not alread! possessed) and kshema (the preservation of that
#hich is alread! in possession).
'$II$.. Thou hast relinAuished, O &achiketas, all ob,ects of desire, dear
and of covetable nature, pondering over their #orthlessness. Thou hast
not accepted the path of #ealth in #hich perish man! a mortal.
'$II$0. 4hat is kno#n as ignorance and #hat is kno#n as kno#ledge
are highl! opposed (to each other), and lead to different #a!s. I
consider &achiketas to be aspiring after kno#ledge, for desires,
numerous though the! be, did not tear thee a#a!.
'$II$3. Living in the midst of ignorance and deeming themselves
intelligent and enlightened, the ignorant go round and round
staggering in crooked paths, like the blind led b! the blind.
'$II$5. The means of attaining the other #orld does not become
revealed to the non$discriminating one #ho, deluded b! #ealth, has
become negligent. "e #ho thinks, )this #orld alone is and none else-
comes to m! thraldom again and again.
'$II$7. Of the (elf man! are not even able to hear8 "im man!, though
the! hear, do not comprehend. 4onderful is the e2pounder of the (elf
and attainer, proficient. The kno#er (of the (elf) taught b! an able
preceptor is #onderful.
'$II$9. This ((elf), if taught b! an inferior person, is not easil!
comprehended, for It is variousl! thought of. Cnless taught b! another
(#ho is a perceiver of non$difference) there is no #a! (of
comprehending It), for It is not arguable and is subtler than subtlet!.
'$II$:. This (kno#ledge of the (elf) attained b! thee cannot be had
through argumentation. O dearest, this doctrine, onl! if taught b! some
teacher (other than a logician), leads to right kno#ledge. O, thou art
rooted in truth. >a! a Auestioner be ever like thee, O &achiketas.
'$II$'<. I kno# that the treasure is impermanent, for that #hich is
constant cannot be reached b! things #hich are not constant.
Therefore, has the &achiketa Lire been kindled b! me #ith
impermanent things, and I have attained the eternal.
'$II$''. The fulfilment of all desires, the support of the universe, the
endless fruits of sacrifice, the other shore of fearlessness, the
e2tensive path #hich is praise#orth! and great, as also (th! o#n
e2alted) state H seeing all these thou hast, intelligent as thou art,
boldl! re,ected (them).
'$II$'*. The intelligent one, kno#ing through concentration of mind the
(elf that is hard to perceive, lodged in the innermost recess, located in
intelligence, seated amidst miser!, and ancient, abandons ,o! and
grief.
'$II$'.. "aving heard this and grasped it #ell, the mortal, separating
the virtuous being (from the bod! etc.,) and attaining this subtle (elf,
re,oices having obtained that #hich causes ,o!. The abode (of
Brahman), I think, is #ide open unto &achiketas.
'$II$'0. Tell me of that #hich thou seest as distinct from virtue, distinct
from vice, distinct from effect and cause, distinct from the past and the
future.
'$II$'3. The goal #hich all the @edas e2pound, #hich all austerities
declare, and desiring #hich aspirants resort to Brahmachar!a, that
goal, I tell thee briefl!E It is this H Om.
'$II$'5. This s!llable (Om) indeed is the (lo#er) Brahman8 this s!llable
indeed is the higher Brahman8 #hosoever kno#s this s!llable, indeed,
attains #hatsoever he desires.
'$II$'7. This support is the best8 this support is the supreme. +no#ing
this support one is magnified in the #orld of Brahman.
'$II$'9. The intelligent (elf is not born, nor does It die. It did not come
from an!#here, nor did an!thing come from It. It is unborn, eternal,
everlasting and ancient, and is not slain even #hen the bod! is slain.
'$II$':. If the sla!er thinks that he sla!s It and if the slain thinks of It as
slain, both these do not kno#, for It does not sla! nor is It slain.
'$II$*<. The (elf that is subtler than the subtle and greater than the
great is seated in the heart of ever! creature. One #ho is free from
desire sees the glor! of the (elf through the tranAuillit! of the mind
and senses and becomes absolved from grief.
'$II$*'. 4hile sitting, It goes far, #hile l!ing It goes ever!#here. 4ho
other than me can kno# that %eit! #ho is ,o!ful and ,o!less.
'$II$**. The intelligent one having kno#n the (elf to be bodiless in (all)
bodies, to be firml! seated in things that are perishable, and to be
great and all$pervading, does not grieve.
'$II$*.. The (elf cannot be attained b! the stud! of the @edas, not b!
intelligence nor b! much hearing. Onl! b! him #ho seeks to kno# the
(elf can It be attained. To him the (elf reveals Its o#n nature.
'$II$*0. &one #ho has not refrained from bad conduct, #hose senses
are not under restraint, #hose mind is not collected or #ho does not
preserve a tranAuil mind, can attain this (elf through kno#ledge.
'$II$*3. The (elf to #hich both the Brahmana and the +shatri!a are
food, (as it #ere), and %eath a soup, ho# can one kno# thus #here It
is.
'$III$'. The kno#ers of Brahman and those #ho kindle the five fires and
propitiate the &achiketa Lire thrice, speak of as light and shade, the
t#o that en,o! the results of righteous deeds, entering #ithin the bod!,
into the innermost cavit! (of the heart), the supreme abode (of
Brahman).
'$III$*. >a! #e be able to kno# the &achiketa Lire #hich is the bridge
for the sacrificers, as also the imperishable Brahman, fearless, as #ell
as the other shore for those #ho are desirous of crossing (the ocean of
samsara).
'$III$.. +no# the (elf to be the master of the chariot, and the bod! to
be the chariot. +no# the intellect to be the charioteer, and the mind to
be the reins.
'$III$0. The senses the! speak of as the horses8 the ob,ects #ithin their
vie#, the #a!. 4hen the (elf is !oked #ith the mind and the senses,
the #ise call It the en,o!er.
'$III$3. But #hoso is devoid of discrimination and is possessed of a
mind ever uncollected H his senses are uncontrollable like the vicious
horses of a driver.
'$III$5. But #hoso is discriminative and possessed of a mind ever
collected H his senses are controllable like the good horses of a driver.
'$III$7. But #hoso is devoid of a discriminating intellect, possessed of
an unrestrained mind and is ever impure, does not attain that goal, but
goes to samsara.
'$III$9. But #hoso is possessed of a discriminating intellect and a
restrained mind, and is ever pure, attains that goal from #hich he is
not born again.
'$III$:. But the man #ho has a discriminating intellect as his driver, and
a controlled$mind as the reins, reaches the end of the path H that
supreme state of @ishnu.
'$III$'<. The sensor! ob,ects are subtler than the senses, and subtler
than the sensor! ob,ects is mind. But intellect is subtler than mind and
subtler than intellect is >ahat (the "iran!agarbha).
'$III$''. The unmanifested (av!akta) is subtler than >ahat
("iran!agarbha) and subtler than the unmanifested is urusha. There
is nothing subtler than urusha. That is the end, that is the supreme
goal.
'$III$'*. This (elf hidden in all beings does not shine. But b! seers of
subtle and pointed intellect capable of perceiving subtle ob,ects, It is
seen.
'$III$'.. Let the #ise man merge speech in his mind, merge that (mind)
into the intelligent self and the intelligent self into the >ahat. (Let him
then) merge the >ahat into the peaceful (elf.
'$III$'0. ;rise, a#ake, and learn b! approaching the e2alted ones, for
that path is sharp as a raDor-s edge, impassable, and hard to go b!,
sa! the #ise.
'$III$'3. B! kno#ing that #hich is soundless, touchless, formless,
undeca!ing, so also tasteless, eternal, odourless, beginningless,
endless, subtler than >ahat and constant, man is liberated from the
,a#s of death.
'$III$'5. &arrating and hearing this eternal stor! of &achiketas told b!
%eath, the intelligent man attains glor! in the #orld of Brahman.
'$III$'7. 4hoso, becoming pure, causes this supreme secret to be
recited before am assembl! of the Brahmanas, or at the time of
(raddha, that (ceremon!) secures for him infinite results, secures
infinite results.
*$I$'. The self$e2istent damned the out$going senses. Therefore one
sees e2ternall! and not the internal (elf. (omeone (#ho is) intelligent,
#ith his e!es turned a#a!, desirous of immortalit!, sees the inner (elf.
*$I$*. The unintelligent go after out#ard pleasures8 the! fall into the
meshes of #ide$spread death. But the intelligent, having kno#n
immortalit! to be constant, never covet here ob,ects that are
inconstant.
*$I$.. B! the self (a man kno#s) form, taste, odour, sound, touch, and
the se2ual ,o!. 4hat remains here (unkno#able to the (elf)B This veril!
is that (thou seekest).
*$I$0. +no#ing that great and all$pervading (elf b! #hich one sees (the
ob,ects) both in the sleep and the #aking states, the intelligent man
grieves no more.
*$I$3. 4hoso kno#s the self closel!, the hone!$eater, the supporter of
the vital airs and the lord of the past and the future, #ill not
hencefor#ard protect himself. This veril! is that (thou seekest).
*$I$5. "e #ho perceives the Lirst$born that came into being from Tapas
(Brahman) before the #aters, and that, entering into the cavit! of the
heart, is seated there, he perceives that ver! Brahman. This veril! is
that (thou seekest).
*$I$7. ("e #ho perceives) this ;diti that comes into being as the rana,
comprising all the gods, that is manifested along #ith the elements,
and that, entering into the cavit! of the heart, is seated there, he
perceives that ver! Brahman. This veril! is that (thou seekest).
*$I$9. The (sacrificial) fire lodged in the t#o aranis, even as the foetus
is carefull! borne b! the pregnant #oman, is fit to be #orshipped ever!
da! b! men #ho are #akeful and possessed of oblation. This veril! is
that (thou seekest).
*$I$:. On that from #hich the sun rises and in #hich it sets, are fi2ed all
the gods. &one ever goes be!ond that. This veril! is that (thou
seekest).
*$I$'<. 4hat indeed is here is there8 #hat is there is here again. 4hoso
here sees as though different, passes from death to death.
*$I$''. B! mind alone is this attainable8 there is no difference here
#hatsoever. 4hoso here sees as though different, passes from death
to death.
*$I$'*. The urusha, of the siDe of a thumb, d#ells in the bod!.
(/ealiDing "im as) the Lord of the past and the future, one does not
(hencefor#ard) #ant to protect oneself. This veril! is that (thou
seekest).
*$I$'.. The urusha of the siDe of a thumb is like a smokeless flame
and is the Lord of the past and the future. "e certainl! e2ists no# and
shall certainl! e2ist tomorro#. This veril! is that (thou seekest).
*$I$'0. ;s rain$#ater fallen on a mountain ridge runs do#n the rocks,
so does one seeing the selves differentl! run after them alone.
*$I$'3. ;s pure #ater poured into pure #ater remains the same onl!, so
does the (elf of the thinker #ho kno#s thus become, O Gautama.
*$II$'. The cit! of the unborn #hose kno#ledge is like the light of the
sun, consists of eleven gates. >editating on "im, one does not grieve
and, becoming free (from bondage), one becomes liberated. This veril!
is that (thou seekest).
*$II$*. ;s mover (sun), "e d#ells in heaven8 (as air), "e pervades
ever!thing and d#ells in inter$space8 as fire, on the earth8 as guest, in
the houses8 "e d#ells in men8 d#ells in the gods8 d#ells in truth and
d#ells in space. "e is all that is born in #ater, all that is born on earth,
all that is born in sacrifices and all that is born on the mountains8 "e is
unchanging and great.
*$II$.. ("e) raises the prana up#ard and casts the apana do#n#ard. ;ll
the gods #orship "im #ho is adorable and seated in the middle.
*$II$0. 4hen this (elf seated in the bod! is torn a#a! and freed from
the bod!, #hat remains hereB This veril! is that (thou seekest).
*$II$3. &ot b! prana, not b! apana does a mortal live8 but all live b!
something else on #hich these t#o depend.
*$II$5. I #ill describe to thee, O Gautama, this secret ancient Brahman
and also #hat becomes of the (elf after death.
*$II$7. (ome ,ivas enter the #omb for assuming bodies8 others go into
the unmoving, in accordance #ith their karma and #ith their
kno#ledge.
*$II$9. This urusha #ho is a#ake #hen all are asleep, creating all
things cherished, is certainl! pure8 that is Brahman8 that is called the
Immortal. ;ll #orlds are strung on that8 none passes be!ond that. This
veril! is that (thou seekest).
*$II$:. =ust as fire, though one, having entered the #orld, assumes a
separate form in respect of ever! form, so does the in$d#elling (elf of
all beings, though one, assume a form in respect of ever! form, and is
outside it.
*$II$'<. =ust as #ind, though one, having entered the #orld, assumes a
separate form in respect of each form, so does the in$d#elling (elf of
all beings, though one, assumes a form in respect of ever! form and is
outside it.
*$II$''. =ust as the sun, #hich is the e!e of the entire #orld, is not
tainted b! the e2ternal impurities seen b! the e!es, so also, the in$
d#elling (elf of all beings, though one, is not tainted b! the sorro#s of
the #orld, It being e2ternal.
*$II$'*. Fternal happiness belongs to the intelligent H not to others H
#ho realiDe in their hearts "im #ho is one, the controller and the in$
d#elling (elf of all beings, and #ho makes the one form manifold.
*$II$'.. 4hoso among the intelligent realiDe the (elf in the (inner space
of the) heart as the eternal among the ephemeral, the consciousness
among the conscious, #ho, though one, dispenses the desired ob,ects
to man!, to them belongs eternal peace, not to others.
*$II$'0. "o# shall I kno# that indescribable and supreme Bliss #hich
the! think of as )This-B Is It self$luminous or does It shine distinctl!,
(making Itself perceptible to the intellect), or does It notB
*$II$'3. There the sun shines not, nor do the moon and the stars, nor
do these lightnings. "o# (then) can this fire (shine)B Fver!thing shines
after "im that shines. B! "is light shines all this.
*$III$'. This peepul tree #ith root above and branches do#n is eternal.
That (#hich is its source) is certainl! pure8 that is Brahman and that is
called immortal. On that are strung all the #orlds8 none passes be!ond
that. This veril! is that (thou seekest).
*$III$*. ;ll this universe, evolved (from Brahman), moves in prana (in
Brahman)8 the most frightful like an uplifted thunderbolt. Those #ho
kno# this become immortal.
*$III$.. Lor fear of "im, fire burns8
Lor fear of "im, shines the sun8
Lor fear of "im, Indra and @a!u function8
Lor fear of "im, death, the fifth, stalks on the earth.
*$III$0. If one could kno# here prior to the falling of the bod!, (one
becomes liberated)8 (if not), one becomes fit to be embodied in the
#orlds of creatures.
*$III$3. ;s in a mirror, so in one-s intellect8 as in a dream, so in the
#orld of manes8 as seen in #ater, so in the #orld of the Gandharvas8
as in the case of shade and light, so in the #orld of Brahma.
*$III$5. The intelligent man, having kno#n the different nature of the
senses originating separatel! (from their causes), as also their rising
and setting, does not grieve.
*$III$7. The mind is subtler than the senses8 subtler than the mind is
the intellect8 >ahat ("iran!agarbha) is subtler than the intellect8
subtler than >ahat is ;v!akta (Cnmanifested).
*$III$9. But subtler than ;v!akta is urusha, all$pervading and #ithout a
linga (distinguishing mark) indeed, kno#ing #hom a mortal becomes
freed and attains immortalit!.
*$III$:. "is form does not stand #ithin the scope of vision8 none beholds
"im #ith the e!e. B! the intellect restraining the mind, and through
meditation is "e revealed. Those #ho kno# this become immortal.
*$III$'<. 4hen the five senses of kno#ledge are at rest together #ith
the mind, and the intellect is not active, that state the! call the
highest.
*$III$''. That stead! restraint over the senses the! regard as !oga.
Then one becomes vigilant, for !oga can indeed originate (in one) and
can be lost (as #ell).
*$III$'*. &ot b! speech, not b! mind, not b! the e!e can It be attained.
F2cept in the case of one #ho sa!s, )It e2ists-, ho# can It be kno#n to
an!one elseB
*$III$'.. The (elf should be apprehended as e2isting and also as It
reall! is. Of these t#o (aspects), to him #ho kno#s It to e2ist, Its true
nature is revealed.
*$III$'0. 4hen all longings that are in the heart vanish, then a mortal
becomes immortal and attains Brahman here.
*$III$'3. 4hen all the knots of the heart are cut asunder here, then a
mortal becomes immortal. Onl! this much is the instruction.
*$III$'5. There are a hundred and one nerves of the heart. Of then, one
goes out piercing the head. Going up through that, one attains
immortalit!8 the others serve for departing in different #a!s.
*$III$'7. urusha of the siDe of a thumb, the inner (elf, is ever seated in
the heart of all living beings. One should, #ith steadiness, separate
"im from one-s o#n bod! as stalk from the >un,a grass. One should
kno# "im as pure and immortal8 one should kno# "im as pure and
immortal.
*$III$'9. &achiketas then, having acAuired this kno#ledge imparted b!
%eath, as also the instructions on 1oga in entiret!, attained Brahman
having become dispassionate and deathless. (o does become an! one
else also #ho kno#s the inner (elf thus.
Om ! >a! "e protect us both together (b! illumining the nature of
kno#ledge).
>a! "e sustain us both (b! ensuring the fruits of kno#ledge).
>a! #e attain the vigour (of kno#ledge) together.
Let #hat #e learn enlighten us.
Let us not hate each other.
"ere ends the +athopanishad, as contained in the +rishna$1a,ur$@eda.
(atharudra Upanishad
together8
'. The Gods, it is said, reAuested of the venerable (Brahma)E @enerable
(ir, impart to us the spiritual kno#ledge. "e, the creator (ra,apati),
repliedE
*. ;fter removing the hair including the tuft and discarding it, and after
removing the sacred thread, looking at one-s son (the follo#ing shall be
uttered)E )Thou art the scripture , thou the sacrifice, thou the
@asatkara, thou the s!llable Om, thou art (vaha, thou (vadha, thou the
doer and thou the creator-. Then the son shall sa!E )I am the scripture ,
I am the sacrifice, I am the @asatkara, I am the s!llable Om, I am
(vaha, I am (vadha, I am the doer and I am the creator, I am the
divine architect (Tvastir), I am the base-. These are the #ords (to be
uttered). 4hile parting (from the son) he shall not shed tears. (hould
he shed tears, the line of progen! #ill be broken. 6ircumambulating
clock#ise (his village) and not looking at an!thing he shall depart.
(uch a one is fit for the #orld of Brahman.
.. ;fter stud!ing the @edas as a celibate student and performing the
duties prescribed in the scriptures, after marr!ing and begetting sons
and providing them #ith suitable means, having performed sacrifices
according to abilit!, he #ho has been permitted b! elders and relatives
shall take to renunciation. /eaching the forest he shall perform the
;gnihotra sacrifice for t#elve nights b! pouring oblations of milk into
the fire8 for t#elve nights he shall subsist on milk. ;t the end of t#elve
nights, the #ooden vessels, being no more of use, shall be offered to
the fire (#ith the mantra)E )This is the oblation of cooked rice to the
@aishvanara fire, to ra,apati, (this is) the oblation appointed in three
potsherds to @ishnu and ;gni-. The cla! pots shall be consigned to the
#aters8 the metal ones shall be given to the teacher, #ith the mantraE
)>a! !ou not desert me #hile parting from me, ma! I not desert !ou
#hile I part from !ou-. "e shall prostrate before the three fires H the
household$fire, the southern$fire and the fire in #hich the oblations are
offered. (ome sa! that he shall consume a handful of ashes from the
place #here the fire$kindling sticks stand. ;fter removing the hair
including the tuft and discarding it, he shall abandon the sacred thread
in the #aters #ith the mantra, )Bhuh (vaha-. Therefore, he shall resort
to starvation or dro#ning in #ater or entering fire, or betake himself to
the battle field8 or he shall ,ourne! for#ard until he falls and dies or he
shall enter a hermitage of elderl! ascetics. "e shall consume milk as
the repast (of the evening). That shall be his offering for the evening.
That (milk #hich he takes) in the morning is his morning (offering)8 that
of the ne#$moon$da!, the ne#$moon$da! sacrifice8 that of the full$
moon$da!, the full$moon$da! sacrifice. The shaving of the hair, beard,
etc., and cutting of nails in the spring comprise his ;gnishtoma
sacrifice.
0. ;fter renunciation he shall not resume the fire$rituals. "e shall recite
the spiritual mantraE )Lor I have become %eath and #ould enter that
#hich is coming into being (i.e. Brahman$kno#ledge)-, etc. (a!ing
)4elfare to all beings-, and contemplating the (elf and naught else,
lifting up the arms, he shall be one #ho has abandoned the (usual)
path8 he shall move about #ithout an! (fi2ed) abode. "e shall subsist
on alms, and shall not give an! (gift). "e shall not #ear even scant
(apparel) save during the rain! season for the protection of the animal
bod!. "ere are the verses (to support this)E
3$5. The #ater$pot, the ladle, the sling (to carr! his effects), the staff,
foot$#ear, covering to protect from the cold, the loin$cloth, the
garment (to cover the bod!), the ring of +usa grass, the bath to#el, as
#ell as the upper cloth, the sacred thread and the scriptures H all these
an ascetic shall renounce.
7. 4ith purified #ater he shall bathe and #ash and also drink of the
same. "e shall sleep on the sands of a river (bank) or in temples.
9. "e shall not make the bod! endure the e2tremes of comfort or
hardship. "e shall not e2ult #hen praised, nor curse others #hen
blamed.
:$''. The one #ho bears a staff (ascetic) shall be unfalteringl! firm in
celibac!. Looking at, touching, sporting, talking about, entering into
secret dialogue, imagining, thinking about, or ph!sical en,o!ment (#ith
#omen) H this is #hat the learned call the eightfold cohabitation.
Brahmachar!a Mcelibac!N is the contrar!. It should be observed b!
those #ho seek Liberation.
''$'*. The self$effulgent light #hich illumines the #orld ever shines. It
is indeed the #itness of the #orld, the (elf of all, pure in form, the
basis of all beings, #hose nature is pure consciousness.
'.. &ot b! action, not b! (begetting) children, not b! an!thing else,
onl! b! kno#ing Brahman, man attains Brahman.
'0$'3. That Brahman, #hich is #ithout a second, and #hich is Truth,
+no#ledge and "appiness, is the ob,ect of (real) kno#ing. The best of
the t#ice$born, #ho kno# Brahman residing in the cave #hich is called
the highest heaven, during his transmigrator! e2istence kno#n as
)illusion-, )ignorance-, etc., attain all desired things instantaneousl!.
'5. "e #ho realiDes his o#n (elf, #hich is the #itness of the po#er
called ignorance and illusion, kno#ing )I am Brahman alone- becomes
Brahman Itself.
'7. Lrom this (elf #hich is one #ith Brahman and #hich is possessed of
po#er (i.e. ma!a) arose the unmanifest ether (;kasa) like a rope$
serpent.
'9. Then from the ether emerged the unmanifest touch #hich is named
)air- (@a!u). Then from air emerged fire8 from fire, #ater8 and from
#ater, the earth.
':. Then after dividing and compounding all those subtle (elements)
into five, from them alone the auspicious Lord created the cosmic egg.
*<. Fnfolded in the cosmic egg are gods, anti$gods, 1akshas, +innaras,
human beings, animals, birds, etc., in accordance #ith (the result of)
their o#n actions.
*'. The bodies of beings #hich appear in the form of (a frame#ork of)
bones, sine#s, etc., is the self of the nature of food for the all$
pervading (elf.
**. Then, further #ithin, is the self of rana Mvital energ!N split (into
five). (till further #ithin is the self of the nature of mind #hich is
different (from the others).
*.. &e2t, even further #ithin and different is the self of the nature of
kno#ledge. Then, in the interior, distinct, is the self of the nature of
bliss.
*0. That (self) of the nature of food is pervaded b! (the self) of the
nature of vital energ!8 similarl! (the self of) vital energ! is b! the
nature (pervaded) b! (the self) of the nature of mind.
*3. The mind$self is pervaded b! the self of kno#ledge. The ever$happ!
self of the nature of kno#ledge is al#a!s pervaded b! bliss.
*5. In the same #a!, the self of bliss is pervaded b! Brahman, the
#itness, the innermost of all. Brahman is not (pervaded) b! an!thing
else.
*7$*9. B! realiDing directl! this Brahman, #hich is named the (upport
(the Tail puccha), #hich is of the nature of truth, kno#ledge and non$
dualit!, the essence, the ,o!, the eternal, the d#eller in the bod!
becomes happ! ever!#here. 4herefrom other#ise can there be
happiness B
*9$*:. If this supreme bliss #hich is the ver! (elf of all beings #ere not
e2istent, #hich human being can be alive B 4ho can ever be active B
*:$.<. Therefore it is this Being, shining full! in the consciousness, that
ever makes happ! the individual self, #hich is other#ise full of sorro#.
.<$.*. Onl! #hen the great ascetic realiDes his complete unit! #ithout
an! difference from this, #hich is described as unseen, etc., he attains
total fearlessness. This is the ultimate Good, supreme Immortalit!,
absolute F2istence, transcendent Brahman, be!ond the three divisions
(of time).
.*$... 4hen an individual e2periences even a slight difference in this
(identit!) he #ill have fear8 there is no doubt.
..$.0. Because of this sheath of bliss, from (God) @ishnu to a pillar H all
al#a!s realiDe happiness though in different degrees.
.0$.3. Lor him #ho is versed in the scriptures, disinterested in
attaining an! position, and happ!, the bliss #hich is his ver! nature
shines forth b! itself.
.3$.5. It is #ell kno#n that #ord functions dependent upon a base (like
,ati, drav!a, kri!a, guna). Because of the absence of an! (such) base,
#ords recoil (from Brahman). Lor ho# can the #ord function in respect
of the absolute bliss devoid of an! base B
.7$.9. This subtle mind #hich makes all things its ob,ect turns back
from That, from #hich retreat also (the senses), hearing, touch, sight,
etc., as #ell as the organs of actions8 the! are not capable of reaching
the (upreme.
.9$.:. /ealiDing that Brahman #hich is Bliss, #ithout a second, devoid
of attributes, the solidarit! of truth and consciousness, as one-s o#n
(elf, one fears nought.
.:$0<. "e #ho kno#s thus from the teaching of his Guru, #ho becomes
master of himself, never suffers from the impact of good or bad
actions.
0<$0'. The #hole #orld #hich appeared formerl! as the inflictor and
the inflicted no# shines as one-s o#n (elf, o#ing to the kno#ledge
arising from the @edantic teaching.
0'$0*. The pure (Brahman), God, the individual self, the kno#er, the
means of kno#ledge, the ob,ect of kno#ledge and the result H thus, for
empirical purposes, is the sevenfold distinction made.
0.$00. (The 6onsciousness) devoid of the condition of >a!a Mcosmic
nescienceN is termed )pure- (Brahman). 4hen related to the cosmic
nescience, it is God. Cnder the influence of the individual nescience
(;vid!a) it is the individual self. 4hen related to the internal organ it is
called the kno#er. In relationship #ith the modifications of the internal
organ, it is called the means of kno#ledge.
03$05. The 6onsciousness #hich is not kno#n is termed )ob,ect-8 and
the consciousness #hich is kno#n is called )result-. The intelligent man
should meditate upon his o#n (elf as devoid of all conditioning.
05. "e #ho kno#s this in realit! becomes Brahman itself.
07. &o# I speak of the true essence of the teaching of all @edantaE
d!ing oneself, becoming oneself, one !et remains oneself. Thus (ends)
the Cpanishad.
together8
"ere ends the +atharudropanishad belonging to the +rishna$1a,ur$@eda.
(aushitaki Brahmana Upanishad
I$'. 6hitra Garg!a!ani, seeking to perform a sacrifice, chose ;runi (as
his priest). "e (;runi) sent his son (vetaketu (bidding him to) officiate
(as priest). 4hen he (came and) sat, Garg!a!ani asked himE )(on of
Gautama ! Is (transmigration) terminated in the #orld in #hich !ou #ill
place me, or is there an! abode in the #orld #here !ou #ill place me B-
"e repliedE I kno# this not. 4ell, let me ask (m!) teacher. "e
((vetaketu) #ent back to his father and saidE )"e (as above)8 asked
me, ho# shall I ans#er B- "e (the father) saidE )I also do not kno# this.
Let us pursue our @edic studies in his residence and get #hat
(information) others offer. Let us both go-.
Then, #ith fuel, in hand he (;runi) returned to 6hitra Garg!a!ani and
said, )Let me approach !ou as a disciple-. To him (;runi) then, he saidE
)4orth! of sacred kno#ledge are !ou, Gautama, #ho approached me
(as a pupil). 6ome, I shall make it kno#n to !ou-.
I$*. "e said E )4hoever depart from this #orld, all get to the moon. In
the earlier half (of the lunar month) it (the moon) flourishes on their
vital breaths8 in the later half, it causes them to be reproduced. The
moon veril! is the door of the heavenl! #orld. 4ho so ans#ers it
(aright), him it sets free (to go further). (but) him #ho does not ans#er,
having become rain, (it) rains do#n here. "ere he becomes a #orm or
an insect or a fish, or a bird, or a lion, or a boar, or a snake or a tiger or
a person or some other in this or that condition according to his deeds
and kno#ledge. "im #ho has come thus, one asksE )4ho are !ou B- "e
should repl!E
)O seasons, from the /esplendent (moon) the seed has been gathered
as it #as falling from the fifteen$fold (the half lunar month) from the
home of the fathers. ;s such, put me in a man as an agent. 4ith the
man as an agent, in a mother infuse me.
)I am born, being born forth as the t#elfth or thirteenth succeeding
month b! means of t#elve$fold or thirteen$fold father (the !ear). In the
kno#ledge of that am I8 for the kno#ledge of the opposite am I. (o
strive, O seasons, to make me immortal, b! that truth, b! that
austerit!, I am a season. I am of the season, 4ho are !ou B )I am !ou-.
"e lets him go further.
I$.. )"aving entered upon this ath of the gods, he comes to the #orld
of Lore, (then) the #orld of ;ir, (then) the #orld of @aruna, (then) the
#orld of ;dit!a, (then) the #orld of Indra8 (then) the #orld of ra,apati,
(then) the #orld of Brahma. This #orld of Brahma has a lake of ;ra, the
moments of 1eshtihas the river @i,ara, the three Il!a, the cit! (ala,,a,
the abode ;para,ita, the door$keepers Indra and ra,apati, the hall
@ibhu, the throne @ichakshana, the couch ;mitau,as, the beloved
>anasi and her counterpart 6haksusi, #ho taking flo#ers veril! #eave
the #orlds, the mothers, the nurses, the n!mphs and the rivers. To it
comes he #ho kno#s this. To him Brahma (sa!s), )/un !e. 4ith m!
glor! veril! he has reached the river @ira,a, the ageless. "e veril! #ill
not gro# old.
I$0. )To him go five hundred ;psarases, hundred carr!ing garlands,
hundred carr!ing ointments, hundred carr!ing aromatics, hundred #ith
vestments, hundred #ith fruits. The! adorn him #ith the ornaments of
Brahma. ;dorned #ith Brahma-s ornaments, a kno#er of Brahma goes
unto Brahma. "e comes to the lake ;raE he crosses it #ith his mind. On
coming to it, those #ho kno# (onl!) the immediate (present) sink. "e
comes to the moments 1estihas these run a#a! from him. "e comes to
the river @ira,a. "e crosses it #ith his mind alone. There he shakes off
his good and evil deeds. "is dear relations succeed to the good deeds,
those not dear to the evil deeds. Then ,ust as one driving a chariot
looks at the #heel of the chariot, so he looks upon da! and night8 so
upon good deeds and evil deeds and upon of pairs of opposites. Thus
he, the kno#er of Brahman, devoid of good deeds, devoid of evil
deeds, goes on to Brahman.
I$3. "e comes to the tree Il!a and the fragrance of Brahma enters into
him. "e comes to the cit! (ala,,a8 the flavour of Brahma enters into
him. "e comes to the abode ;para,ita8 the might of Brahma enters
him. "e comes to the door$keepers Indra and ra,apati8 the! run a#a!
from him. "e comes to the hall @ibhu8 the glor! of Brahma enters into
him. "e comes to the throne @ichaksana8 the Brihad and the
/athantara samans are its t#o fore$feet8 the )(!aita and &audhasa, the
t#o hind$feet8 the @airupa and the @aicha,a the t#o length#ise pieces8
the (akvara and /aivata the t#o cross ones. It is Intelligence8 for b!
intelligence one discerns.
"e comes to the couch ;mitau,as (of unmeasured splendour)8 this is
the vital breath. The past and the future are its t#o fore feet8
prosperit! and earth are the t#o hind$feet8 the Bhadra and the
1a,na!a,ni!a ((amans) the t#o head$pieces. The Brihad and the
/athantara are the t#o length#ise pieces. The verses and the chants
and the cords are stretched length#ise. The sacrificial formulas are the
cross ones. (ome stems are the spread8 the Cdgitha the bolster8
prosperit! the pillo#. On it Brahma sits. "e #ho kno#s thus ascends it
#ith one foot onl! at first. Brahma asks himE 4ho are !ou B To him he
should ans#erE I am a season, of the seasons. Lrom space as a #omb I
am produced as the semen for a #ife, as the brilliance of the !ear, as
the self of ever! single being. 4hat !ou are that am I-. To him he sa!s,
)4ho am I-.
I$5. (elf as Truth8 it is the (elf of all and is Brahman. "e should sa!,
)The /eal-. )4hat is that, viD., the /eal B- 4hat is other than the gods
(sense$organs) and the vital breaths, that is the sat (#hat is) ;s for the
gods and the vital breaths, the! are the tvam (the !ou). This is
e2pressed b! the #ord sat!am. It is as e2tensive as all this. 1ou are this
#orld$all. Thus then he speaks to him. This ver! thing has been
e2pressed b! a /ig verseE
"aving 1a,us as her bell!, having the (aman as his head
"aving the /ik as his form imperishable.
Is Brahman H thus is he to be kno#n.
The great seen consists on the @edas.
"e sa!s to him8 )4here#ith does one acAuire man! masculine names B
- "e should ans#erE )4ith the vital breath-.
)4here#ith does one acAuire the feminine namesB- )4ith speech-.
)4here#ith the neater ones B- 4ith the mind-.
)4here#ith the odours B- )4ith the smell-.
)4here#ith the forms B- )4ith the e!e-.
)4here#ith the sounds B- )4ith the ears-.
)4here#ith the taste of food B- )4ith the tongue-.
)4here#ith actions B- )4ith t#o hands-.
)4here#ith pleasure and pain B- )4ith the bod!-.
)4here#ith bliss, delight and procreation B- )4ith the generative
organ-.
)4here#ith the going B- )4ith the t#o feet-.
)4here#ith thoughts, #hat is to be understood and desires B- )4ith
intelligence-, he should sa!. To him he sa!s, )The #aters, veril!, indeed
are m! #orld. That is !ours B 4hatever victor! is Brahma-s, #hatever
attainment, that victor! he #ins, that attainment he attains, #ho
kno#s this, #ho kno#s thus-.
II$'. )rana (the vital Breath) is Brahma, thus indeed +ausitaki used to
sa!. Of this same vital Breath #hich is Brahma, veril! mind is the
messenger8 the e!e the protector8 the ear the announcer8 speech the
encloser. "e #ho veril! kno#s mind as the messenger of this @ital
Breath that is Brahma becomes the messenger. "e #ho kno#s e!e as
the protector becomes possessed of a protector8 he #ho kno#s the ear
as the announcer becomes possessed of an announcerE he #ho kno#s
speech as the encloser becomes possessed of an encloser.
To this vital Breath as Brahma all these gods (i.e., mind, age, ear,
speech) bring offerings unbegged. Like#ise, indeed, to this vital Breath
all beings bring offerings unbegged.
The secret doctrine of him #ho kno#s thisE One should not beg. It is as
if, having begged of a village and not having received (an!thing), one
should sit do#n sa!ing, )I shall not eat (an!thing) that is given from
here-. Those ver! ones #ho previousl! refused no# invite him. This is
the la# for one #ho begs not. But those #ho invite him are the givers
of food (sa!ing) )Let us give it to !ou-.
II$*. )The vital Breath is Brahma-. Thus indeed aing!a used to sa!. Of
this vital Breath on Brahma behind the speech the e!e is enclosed8
behind the e!e the ear is enclosed8 behind the ear, the mind is
enclosed8 behind the mind the vital Breath is enclosed. To this same
vital Breath as Brahma all these gods bring offering unbegged. Fven so
to this same vital Breath all beings living bring offering unbegged onl!.
Of him #ho kno#s this the secret doctrine isE )One should not beg-. It is
as if, having begged and not having received (an!thing), one should sit
do#n sa!ing )I shall not eat (an!thing) that is given from here-. Those
ver! ones #ho previousl! refused no# invite him. This is the la# for
one #ho begs not. But those #ho invite him are the givers of food
(sa!ing) )Let us give to !ou-.
II$.. &o#, ne2t, the procuring of the highest treasure.
If one should covet the highest treasure, either on the night of a full
moon or on the night of a ne# moon or during the bright half of the
moon under an auspicious constellation H at one of these periods H
having built up a fire, having s#ept around, having sho#n the sacred
grass, having sprinkled around, having bent the right knee, #ith a
spoon or #ith a #ooden bo#l, or #ith a metal cup, he offers oblations
of melted butter (#ith the #ords)8
The divinit! named speech is a procurer.
>a! it procure this thing for me from so and so. To it hail !
The divinit! named vital Breath is a procurer.
>a! it procure this thing for me from so and so. To it hail !
The divinit! named e!e is a procurer. >a! it procure this thing for me
from so and so.
To it hail !
The divinit! named ear is a procurer. >a! it procure this thing for me
from so and so.
To it hail !
The divinit! named mind is a procurer. >a! it procure this thing for me
from so and so.
To it hail !
The divinit! named intelligence is a procurer. >a! it procure this thing
for me from so and so. To it hail !
Then having inhaled the smell of the smoke, having rubbed his limbs
over #ith the ointment of melted butter, silentl! he should go forth,
declare his ob,ect or send a messenger. "e obtains here indeed.
II$0. &o# ne2t the longing to be realiDed #ith the divine po#ers.
If one should desire to become beloved of a man or of a #oman or of
men or of #omen, at one of these same points of time, having built up
a fire, he offers in e2actl! the same manner, oblations of melted
butter, sa!ing I )1our speech I sacrifice in me, !ou so and so8 "ail !
1our vital Breath I sacrifice in me, !ou so and so8 "ail !
1our e!e I sacrifice in me, !ou so and so8 "ail !
1our ear I sacrifice in me, !ou so and so8 "ail !
1our mind I sacrifice in me, !ou so and so8 "ail !
1our intelligence I sacrifice in me, !ou so and so8 "ail !
Then having inhaled the smell of the smoke, having rubbed his limbs
over #ith a smearing of the melted butter, silentl! he should go forth
and desire to approach and touch or he ma! simpl! stand and
converse from #ind#ard. "e becomes beloved indeed.
The longing for him indeed.
II$3. &o#, ne2t, self$restraint according to ratardana or the Inner
;gnihotra as the! call it. @eril! as long as a person is peaking, he is not
able to breathe. Then he is sacrificing vital breath in speech. ;s long,
veril!, as a person is breathing, he is not able to speak. Then he is
sacrificing speech in breath. These t#o are unending immortal
oblations. 4aking or sleeping, one is continuousl!, uninterruptedl!
making them. &o# #hatever other oblations there are, the! have an
end, for the! consist of #orks. +no#ing this ver! thing, veril!, the
ancients did not offer the ;gnihotra sacrifice.
II$5. &o#, #hat is Brahman ! The Cktha (/ecitation) is Brahman (sacred
#ord) H Thus indeed #as (ushkabhangara #ont to sa!. One should
meditate on it as the /ig (the h!mn of praise)8 Cnto him indeed all
beings sing praise for his greatness. One should meditate on it as the
1a,us (the sacrificial formula)8 Cnto him indeed are all beings united for
his greatness. One should meditate on it as the (aman (chant)8 Cnto
him indeed all beings bo# do#n for his greatness. One should meditate
on it as (ri (beaut!). One should meditate on it as 1asas (glor!)8 One
should meditate on it as Te,as (splendour). ;s this (Cktha) is the most
beautiful, the most glorious, the most splendid among the invocations
of praise ((hastras), even so is he #ho kno#s this the most beautiful,
the most glorious, the most splendid among all beings.
(o the ;dhvar!u priest prepares this self #hich is related to the
sacrifice and #hich consists of #ork. In it he #eaves #hat consists of
the 1a,us. In #hat consists of the 1a,us, the "otir priest #eaves #hat
consists of the /ig. In #hat consists of the /ig the Cdgatir priest
#eaves #hat consists of the (aman. This is the self of all the three$fold
kno#ledge. ;nd thus he #ho kno#s this becomes the self of Indra.
II$7. The all$conAuering +ausitaki indeed #as #ont to #orship the rising
sun, having performed the investiture #ith the sacred thread, having
fetched #ater, having thrice sprinkled the #ater vessel sa!ing, ) 1ou
are a deliverer8 take m! sin a#a!-. In the same #a! he #as (#ont to
#orship the sun) #hen it #as in the mind$heaven sa!ing, )1ou are the
high deliverer, take m! sin a#a! !- In the same #a! he #as (#ont to
#orship the sun) #hen it #as setting sa!ing. )1ou are the full deliverer8
take m! sin full! a#a!-. 4hatever sin he committed b! da! or b! night
that it takes a#a!.
Like#ise also he #ho kno#s this #orships the sun in the same manner.
4hatever sin one commits b! da! or b! night it takes a#a! full!.
II$9. &o#, month b! month at the time of the ne# moon #hen it comes
round one should, in the same #a!, #orship the moon as it appears in
the #est or thro# t#o blades of grass to#ards it sa!ingE
That heart of mind, of fair outlines
4hich in the sk! in moon doth rest,
I think I am kno#er of that,
>a! I not #eep for children-s ill.
Indeed his children do not pre$decease him. Thus is it #ith one to
#hom a son has been born.
&o# in the case of one to #hom a son has not been born. )Increase.
>a! (vigour) enter thee. >a! milk and food gather in thee, ma! that
#hich the ;dit!as gladden.- "aving muttered these three )me, verses,
he sa!sE %o not increase b! our vital breath, b! our offspring, b! our
cattle. "e #ho hates us and him #hom #e hate, increase b! his breath,
b! his offspring, b! his cattle. I turn m!self #ith Indra-s turn8 I turn
m!self along #ith the turn of the sun-. Thus he turns himself to#ards
the right arm.
II$:. Thus on the night of the full moon one should #orship in the same
#a! the moon as it appears in the east sa!ingE )1ou are the far shining
+ing (oma, the five$mouthed, the Lord of creation. The Brahmana is
one mouth of !ou. 4ith that mouth !ou eat the +ings. 4ith that mouth
make me an eater of food. The +ing is one mouth of !ou. 4ith that
mouth !ou eat the people. 4ith that mouth make me an eater of food.
The ha#k is one mouth of !ou. 4ith that mouth !ou eat birds. 4ith
that mouth make me an eater of food. Lire is one mouth of !ou. 4ith
that mouth !ou eat this #orld. 4ith that mouth make me an eater of
food. In !ou is a fifth mouth. 4ith that mouth !ou eat all beings. 4ith
that mouth make me an eater of food.-
II$'<. 4aste not a#a! #ith our vital breath, our offspring, or cattle. "e
#ho hates us and him #hom #e hate H #aste a#a! #ith his vital
breath, his offspring, his cattle.
Thus I turn m!self #ith the turn of the gods8 I turn m!self #ith the turn
of the sun. ;fter#ards, he turns himself to#ards the right arm.
&o#, #hen about to lie do#n #ith a #ife one should touch her heart
and sa!E
That #hich in th! heart, O fair one, is placed$#ithin ra,apati.
There#ith, O gueen of Immortalit!, ma! !ou not come on children-s ill.
"er children do not then pre$decease her.
II$''. &o#, #hen one has been a#a!, on returning, he should kiss his
son-s head and sa!E Lrom ever! limb of mine are !ou born. )Lrom m!
heart are !ou born8 O son, !ou are indeed m!self. >a! !ou live a
hundred autumns long ! (o and so, he takes his name. )Become a
stone ! Become an a2e. Become unconAuerable gold. ; brilliance, son,
indeed !ou are, so live a hundred autumns long !- (o and so, he takes
his name.
Then he embraces him sa!ing, )4here#ith ra,apati embraced his
creatures for their #elfare, there#ith I embrace !ou, so and so.
Then he mutters in his right earE )6onfer on him, O >aghavan, O
Onrusher- and in his left (ear), )O Indra, grant most e2cellent
possessions. %o not cut off (the line of our race). Be not afraid8 live a
hundred autumns of life. (on I kiss !our head #ith !our name-. Thrice
he should kiss his head. )I make a lo#ing over !ou #ith a lo#ing of
co#s-. Thrice he should make a lo#ing over his head.
II$'*. &o#, ne2t, the d!ing around of the gods.
This Brahman veril! shines #hen the fire blaDes8 like#ise it dies #hen it
blaDes not. Its brilliance goes to the sun8 its vital breath to the #ind.
This Brahman veril! shines #hen the sun is seen8 like#ise it dies #hen
it is not seen. Its brilliance goes to the moon8 its vital breath to the
#ind. This Brahman veril! shines forth #hen the lightning flashes8
like#ise it dies #hen it flashes not. Its brilliance goes to the regions of
space8 its vital breath to the #ind. ;ll these divinities, veril!, having
entered into the #ind, perish not #hen the! die in the #ind. There
from, indeed, the! come forth again. Thus #ith reference to the
divinities.
II$'.. &o#, #ith reference to the (elf.
This Brahman, veril!, shines forth #hen one speaks #ith speech8
like#ise this dies #hen one speaks not. Its brilliance goes to the e!e8
its vital breath to the vital breath. This Brahman veril! shines #hen one
sees #ith the e!e8 like#ise this dies #hen one sees not. Its brilliance
goes to the ear8 its vital breath to the vital breath. This Brahman veril!
shines #hen one hears #ith the ear8 like#ise this dies #hen one hears
not. Its brilliance goes to the mind8 is vital breath to the vital breath.
This Brahman, veril!, shines #hen one thinks #ith the mind8 like#ise it
dies #en one thinks not. Its brilliance goes to the vital breath8 its vital
breath to the vital breath. ;ll these divinities, veril!, have entered into
the vital breath perish not #hen the! did in the vital breath. Therefrom,
indeed, the! come forth again. (o, veril!, indeed, if upon one #ho
kno#s this, both the mountains, the southern and the northern, should
roll themselves forth seeking to crush him, the! #ould not crush him.
But those #ho hate him and those #hom he himself hates H all these
die around him.
II$'0. &o#, ne2t, the assumption of superior e2cellence.
;ll these divinities, veril!, disputing among themselves in regard to
self$superiorit! #ent forth from this bod!. &ot breathing, it la! dr! like a
piece of #ood. Then speech entered into it. It ,ust la! speaking #ith
speech. Then the e!e entered into it8 it ,ust la! speaking #ith speech,
seeing #ith the e!e. Then the ear entered into it8 it ,ust la! speaking
#ith speech, seeing #ith the e!e, hearing #ith the ear. Then the mind
entered into it8 it ,ust la! speaking #ith speech, seeing #ith the e!e,
hearing #ith the ear, thinking #ith the mind. Then the vital breath
entered into it and then, indeed, it at once arose. ;ll these divinities,
having veril! recognised to superior e2cellence of the vital breath,
having comprehended the vital breath alone as the self of intelligence,
#ent forth from this bod!, all together. The! having entered into the
#ind, having the nature of space #ent to the heavenl! #orld. Like#ise
also indeed he #ho kno#s this, having recognised the superior
e2cellence of the vital breath, having comprehended the vital breath
alone as the self of intelligence, goes out of the bod! #ith all these.
"aving entered into the #ind, having the nature of space, he goes to
heaven. "e goes there #here these gods are. "aving reached that, he
#ho kno#s this becomes immortal as the gods are immortal.
II$'3. &o#, ne2t, the father$and$son ceremon! or the transmission, as
the! call it.
; father, about to depart, calls his son. "aving stre#n the house #ith
ne# grass, having built up the fire, having placed near it a vessel of
#ater #ith a ,ug, himself covered #ith a fresh garment the father
remains l!ing. "aving come, the son lies do#n on top touching organs
#ith organs. Or (the father) ma! transmit to him seated face to face.
Then he delivers over to him (thus)E
LatherE >! speech in !ou I #ould place.
(onE I take !our speech in me.
LatherE >! breath in !ou I #ould place.
(onE I take !our breath in me.
LatherE >! e!e in !ou I #ould place.
(onE I take !our e!e in me.
LatherE >! ear in !ou I #ould place.
(onE I take !our ear in me.
LatherE >! tastes of food in !ou I #ould place.
(onE I take !our tastes of food in me.
LatherE >! deeds in !ou I #ould place.
(onE I take !our deeds in me.
LatherE >! pleasure and pain in !ou I #ould place.
(onE I take !our pleasure and pain in me.
LatherE >! bliss, delight, procreation in !ou I #ould place.
(onE I take !our bliss, delight and procreation in me.
LatherE >! movement in !ou I #ould place.
(onE I take !our movement in me.
LatherE >! mind in !ou I #ould place.
(onE I take !our mind in me.
LatherE >! intelligence in !ou I #ould place.
(onE I take !our intelligence in me.
If, ho#ever, he should be unable to speak much, let the father sa!
summaril!, )>! vital breaths in !ou I #ould place- and the son (repl!)
)1ou vital breaths I take in me-.
Then turning to the right he goes to#ards the east. The father calls out
after himE )>! glor!, sacred lusture and fame delight in !ou-. Then the
other looks over his left shoulder. "aving hid (his face) #ith his hand or
having covered (it) #ith the edge of his garment, he sa!sE )>a! !ou
obtain heavenl! #orlds and all desires-. If the father should become
#ell he should d#ell under the lordship of his son8 or, he should #ander
(as a mendicant). If, ho#ever, he should die let them perform
obseAuies as the! should be performed.
III$'. ratardana, the son of %ivodasa, b! means of fighting and virilit!,
veril! reached the beloved abode of Indra. To him then Indra (aidE
ratardana, choose a boon.
Then said ratardanaE %o !ou !ourself choose that boon for me #hich
!ou deem most beneficent for man. To him then Indra saidE ; superior
veril! chooses not for an inferior. %o !ou !ourself choose. )&o boon
veril! then is it to me- said ratardana. But Indra did not depart from
the truth, for Indra is truth. To him then Indra saidE )Cnderstand me
onl!. This indeed I deem most beneficent to man, namel! that one
should understand me. I sle# the three$headed Tvastir8 I delivered the
;runmukhas, the ascetics, to the #olves. Transgressing man!
compacts I killed the people of rahlada in the sk!, the aulomas in the
atmosphere, the +alakan,as on the earth. Of me, such as I #as then,
not a single hair #as in,ured.
(o he kno#s me thus H b! no deed #hatever of his is his #orld in,ured,
not b! stealing, not b! killing an embr!o, not b! the murder of his
mother, not b! the murder of his father. If he has done an! evil, the
dark colour departs not from his face.
III$*. Then he (Indra) saidE I am the (pirit of the vital breath, the
intelligent (elf. ;s such, #orship me as life, as immortalit!. Life is the
vital breathE the vital breath is life. Lor as long as the vital breath
remains in the bod! so long is there life. Lor indeed #ith the vital
breath one obtains immortalit! in this #orld8 #ith intelligence, true
conception. (o he #ho #orships me as life, as immortalit!, reaches the
full term of life in this #orld8 he obtains immortalit! and
indestructibilit! in the heavenl! #orld.
&o#, on this point some sa!E The vital breaths, veril!, go into a unit!E
(other#ise) one #ould not be able at once to make kno#n a name b!
speech, a form b! the e!e, a sound b! ear, a thought b! the mind. The
vital breaths, as a unit!, veril!, cause to kno# all things here, one b!
one. ;ll the vital breaths speak along #ith speech #hen it speaks. ;ll
the vital breaths see along #ith the e!e #hen it sees. ;ll the vital
breaths hear along #ith the ear #hen it hears. ;ll the vital breaths
think along #ith the mind #hen it thinks. ;ll the vital breaths breathe
along #ith the breath #hen it breathes.
)That is indeed so-, said Indra. There is ho#ever a superior e2cellence
among the vital breaths.
III$.. One lives #ith speech gone, for #e see the dumb.
One lives #ith e!e gone, for #e see the blind.
One lives #ith ear gone, for #e see the deaf.
One lives #ith mind gone, for #e see the childish.
One lives #ith arms cut off8 One lives #ith legs cut off8 for thus #e see.
But no# it is the vital breath, even the self of intelligence, that seiDes
hold of this bod! and raises it up. This, therefore, one should #orship
as the Cktha. This is the all$obtaining in the vital breath. ;s for the vital
breath, veril!, that is intelligence8 as for the intelligence, veril! that is
vital breath. This is the vie# thereof, this is the understanding thereof.
4hen a person is so asleep that he sees no dream #hatever, then he
becomes one #ith that vital breath. Then speech together #ith all
names goes to it8 the e!e together #ith all forms goes to it8 the ear
together #ith all sounds goes to it8 the mind together #ith all thoughts
goes to it. 4hen he a#akes, as from a blaDing fire sparks #ould fl! in
all directions, even so from this self the vital breaths proceed to their
respective stations8 from the vital breaths, the gods (the senses)8 from
the gods, the #orlds. This same vital breath, the self of intelligence,
seiDes hold of the bod! and raises it up. This therefore one should
#orship as the Cktha. This is the all$obtaining in the vital breath.
;s for the vital breath, veril! that is the (elf as the intelligence8 as for
the intelligence, that is the vital breath. This is the proof of it, the
understanding of it.
4hen a #eak person is about to die, comes to such #eakness that he
falls into a stupor, the! sa! of him, )"is thoughts have departed8 he
hears not8 he speaks not #ith speech8 he thinks not-. Thus he becomes
one #ith the vital breath alone. Then, speech together #ith all names
goes to it8 the e!e together #ith all forms goes to it8 the ear together
#ith all sounds goes to it8 the mind together #ith all thoughts goes to
it.
4hen he departs from his bod!, he departs together #ith all these.
4hen he a#akens, as from a blaDing fire sparks #ould fl! in all
directions, even so from this (elf the vital breaths proceed to their
respective stations8 from the vital breaths the gods8 from the gods the
#orlds.
III$0. 4hen he departs from the bod!, speech pours all names into him8
b! speech he obtains all names. @ital breath pours all odours into him8
#ith breath he obtains all odours. The e!e pours all forms into him8
#ith the e!e he obtains all forms. The ear pours all sounds into him8
#ith the ear he obtains all sounds. The mind pours all thoughts into
him. 4ith the mind he obtains all thoughts. This is the all$obtaining in
the vital breath.
;s for the vital breath, veril! that is the intelligence. ;s for the
intelligence, veril! that is the vital breath8 for, together, these t#o
d#ell in this bod!8 together the t#o depart. &o#, then, #e #ill e2plain
ho# all beings become one #ith this intelligence.
III$3. (peech is one portion taken out of it. &ame is its e2ternall!
correlated ob,ect element. Breath is one portion taken out of it. Odour
is its e2ternall! correlated ob,ect element. The e!e is one portion taken
out of it. Lorm is its e2ternall! correlated ob,ect element. The ear is one
portion taken out of it. (ound is its e2ternall! correlated ob,ect
element. The tongue is one portion taken out of it. Taste of food is its
e2ternall! correlated ob,ect element. The t#o hands are one portion
taken out of it. 4ork is their e2ternall! correlated ob,ect element. The
bod! is one portion taken out of it. leasure and pain is its e2ternall!
correlated ob,ect element. The generative organ is one portion taken
out of it. Bliss, delight and procreation are its e2ternall! correlated
ob,ect element. The t#o feet are one portion taken out of it. Goings are
their e2ternall! correlated ob,ect element. The mind is one portion
taken out of it. Thoughts and desires are its e2ternall! correlated ob,ect
element.
III$5. 4ith speech, mounted on b! intelligence, one obtains all names.
4ith the vital breath, mounted on b! intelligence, one obtains all
odours.
4ith the e!e, mounted on b! intelligence, one obtains all forms.
4ith the ear, mounted on b! intelligence, one obtains all sounds.
4ith the tongue, mounted on b! intelligence, one obtains all tastes.
4ith the hands, mounted on b! intelligence, one obtains all #orks.
4ith the bod!, mounted on b! intelligence, one obtains pleasure and
pain.
4ith the generative organ, mounted on b! intelligence, one obtains
bliss, delight and procreation.
4ith the feet, mounted on b! intelligence, one obtains all goings.
4ith the mind, mounted on b! intelligence, one obtains all thoughts,
#hat is to be understood b! thought and desire.
III$7. Lor veril! #ithout intelligence speech #ould not make an! name
#hatsoever kno#n.
)>! mind #as else#here- one sa!s, )I did not cognise that name-.
Lor veril! #ithout intelligence breath #ould not make an! odour
#hatsoever kno#n.
)>! mind #as else#here- one sa!s, )I did not cognise that odour-.
Lor veril! #ithout intelligence the e!e #ould not make an! form
#hatsoever kno#n.
)>! mind #as else#here- one sa!s, )I did not cognise that form-.
Lor veril! #ithout intelligence the ear #ould not make an! sound
#hatsoever kno#n.
)>! mind #as else#here- one sa!s, )I did not cognise the sound-.
Lor veril! #ithout intelligence the tongue #ould not make an! taste of
food #hatsoever kno#n. )>! mind #as else#here- one sa!s, )I did not
cognise that taste of food-.
Lor veril! #ithout intelligence the t#o hands #ould not make an!
action #hatsoever kno#n. )>! mind #as else#here- one sa!s, )I did not
cognise that action-.
Lor veril! #ithout intelligence the bod! #ould not make kno#n an!
pleasure or pain #hatsoever. )>! mind #as else#here- one sa!s, )I did
not cognise that pleasure and pain-.
Lor veril! #ithout intelligence the generative organ #ould not make
kno#n an! bliss, delight and procreation #hatsoever. )>! mind #as
else#here- one sa!s, )I did not cognise that bliss, delight and
procreation-.
Lor veril! #ithout intelligence the t#o feet #ould not make kno#n an!
going #hatsoever. )>! mind #as else#here- one sa!s, )I did not
cognise that going-.
Lor veril! #ithout intelligence no thought #hatever #ould be effected,
nothing cognisable #ould be cogniDed.
III$9. One has to #in the pure kno#ledge of the unit! of Brahman and
;tman.
(peech is not #hat one should seek to kno#8 one should kno# the
speaker.
(mell is not #hat one should seek to kno#8 one should kno# the
smeller.
Lorm is not #hat one should seek to kno#8 one should kno# the seer.
(ound is not #hat one should seek to kno#8 one should kno# the
hearer.
Taste of food is not #hat one should seek to kno#8 one should kno#
the kno#er of the taste of food.
%eed is not #hat one should seek to kno#8 one should kno# the doer.
leasure and pain are not #hat one should seek to kno#8 one should
kno# the discerner of pleasure and pain.
Bliss, delight and procreation are not #hat one should seek to kno#8
one should kno# the discerner of bliss, delight and procreation.
Going is not #hat one should seek to kno#8 one should kno# the goer.
>ind is not #hat one should seek to kno#8 one should kno# the
thinker.
These ten essential elements, veril!, are #ith reference to intelligence.
These ten intelligential elements are #ith reference to e2istence. @eril!
if there #ere no elements of e2istence, there #ould be no elements of
intelligence. @eril! if there #ere no elements of intelligence, there
#ould be no elements of e2istence. Trul! from either alone, no form
#hatever #ould be possible.
;nd this (the (elf of intelligence) is not diverse. But as of a chariot, the
fell! is fi2ed on the spokes and the spokes are fi2ed on the hub, even
so these elements of e2istence are fi2ed on the elements of
intelligence8 the elements of intelligence are fi2ed on the vital breath.
This vital breath, trul!, is the (elf of intelligenceE (it is) bliss, ageless,
immortal. "e does not become greater #ith good action nor indeed
lesser #ith bad action. This one trul! indeed causes him #hom he
#ishes to lead up from this #orld to perform good action. This one also
indeed causes him #hom he #ishes to lead do#n#ards to perform bad
action. "e is the protector of the #orld8 he is the sovereign of the
#orld8 he is the Lord of all. )"e is m!self- H this one should kno#. )"e is
m! (elf- H This one should kno#.
I@$'. &o# then veril! there #as Garg!a Balaki, a famed @edic scholar.
"e d#elt among the Cshinaras, the (atvans and the >ats!as, among
the +urus and the anchalas, among the +ashis and the @idehas.
"aving come to ;,atasatru of +ashi, he said, )Let me declare Brahman
to !ou-. To him then ;,atasatru saidE ); thousand (co#s) #e give to
!ou-. ;t such a #ord as this, veril! indeed people #ould run together,
cr!ing ); =anaka ! ; =anaka !-
I@$*. In the sun the great, in the moon the food, in the lightning truth,
in thunder sound, in #ind Indra @aikuntha, in space the plenum, in fire
the @anAuisher, in #ater brilliance H thus #ith reference to the
divinities. &o#, #ith reference to the self8 in the mirror the reflection8 in
the shado# the double, in the echo life, in sound death, in sleep 1ama
(the Lord of %eath), in the bod! ra,apati, in the right e!e speech, in
the left e!e truth.
I@$.. Then said BalakiE "im #ho is this person in the sun, on him I
indeed meditate. To him ;,atasatru saidE >ake me not to converse on
him ! ;s the great, the #hite$robed, the (upreme, the head of all
beings H thus veril! do I meditate on him. "e #ho meditates on him
thus becomes indeed the supreme, the head of all beings.
I@$0. Then said BalakiE )him #ho is the person in the moon, on him
indeed do I meditate-. To him then ;,atasatru saidE >ake me not to
converse on him ! I meditate on him asking (oma, as the self of food.
"e #ho meditates on him thus becomes indeed the self of food.
I@$3. Then said BalakiE )I meditate on the person, indeed, #ho is the
person in the lightning-. To him then ;,atasatru saidE >ake me not to
converse on him ! I meditate on him as the self of truth. "e #ho
meditates on him thus becomes indeed the self of truth (of brilliance).
I@$5. Then said BalakiE I meditate on the person in the Thunder-. To him
then ;,atasatru saidE >ake me not to converse on him ! I meditate on
him as the self of sound. "e #ho meditates on him thus becomes
indeed the self of sound.
I@$7. Then said BalakiE I meditate on the person in #ind-. To him then
;,atasatru saidE >ake me not to converse on him ! I meditate on him
as Indra @aikuntha or as the unconAuered arm!. "e #ho meditates on
him thus becomes indeed the triumphant, the unconAuerable, a
conAueror of adversaries.
I@$9. Then said BalakiE I meditate on the person in space-. To him then
as the full moon$active Brahman. "e #ho meditates on him thus
becomes filled #ith offspring, cattle, fame, the radiance of sanctit! and
the heavenl! #orld, he reaches the full term of life.
I@$:. Then said BalakiE I meditate on the person in fire-. To him then
as the @anAuisher. "e #ho meditates on him thus become veril! a
vanAuisher of others.
I@$'<. Then said BalakiE I meditate on the person in #ater-. To him then
as the (elf of Brilliance of name. Thus #ith reference to the divinities..
I@$''. &o#, #ith reference to self.
Then said BalakiE I meditate indeed on the person in the mirror-. To him
as (the reflected) likeness. "e, then, #ho meditates on him thus, a ver!
likeness of him is born in his offspring, not an unlikeness.
I@$'*. Then said BalakiE I meditate indeed on the person in the
shado#-. To him ;,atasatru saidE >ake me not to converse on him ! I
meditate on him as the inseparable %ouble. "e, then, #ho meditates
on him thus obtains from his second and becomes possessed of his
double.
I@$'.. Then said BalakiE I meditate indeed on the person in the echo-.
To him ;,atasatru saidE >ake me not to converse on him ! I meditate on
him as life. "e, then, #ho meditates on him thus passes not into
unconsciousness before his time.
I@$'0. Then said BalakiE I meditate indeed on the person in sound-. To
him ;,atasatru saidE >ake me not to converse on him ! I meditate on
him as %eath. "e, then, #ho meditates on him thus does not die before
his time.
I@$'3. Then said BalakiE I meditate indeed on the person #ho, #hile
asleep, moves about in dream-. To him ;,atasatru saidE >ake me not to
converse on him ! I meditate on him as +ing 1ama ! "e, then, #ho
meditates on him thus, to his supremac! ever!thing here is subdued.
I@$'5. Then said BalakiE I meditate on the person #ho is in this bod!-.
To him ;,atasatru saidE >ake me not to converse on him ! I meditate on
him as ra,apati. "e then #ho meditates on him thus is augmented
#ith offspring, cattle, fame, the lustre of sanctit!, the heavenl! #orld8
he reaches the full term of life.
I@$'7. Then said BalakiE I meditate on the person in the right e!e-. To
him ;,atasatru saidE >ake me not to converse on him ! I meditate on
him as the self of speech, the self of fire, the self of light. "e then #ho
meditates on him thus becomes the self of all these.
I@$'9. Then said BalakiE I meditate on the person in the left e!e-. To him
as the self of truth, the self of lightning, the self of brightness. "e then
#ho meditates on him thus becomes the self of all these.
I@$':. Thereupon Balaki #as silent. To him then ;,atasatru saidE (o
much onl! Balaki B )(o much onl!- replied Balaki. To him, then,
;,atasatru saidE In vain, indeed, did !ou make to converse sa!ing )Let
me declare Brahman to !ou-. "e, indeed. Balaki, #ho is the maker of
these persons, of #hom veril! this is the #ork, he alone is to be kno#n.
Thereupon Balaki, fuel in hand, approached sa!ing, )/eceive me as a
pupil-. To him then ;,atasatru saidE )This I deem a form (of conduct)
contrar! to nature that a +shatri!a should receive a Brahmana as
pupil. (But come). I shall make !ou understand-. Then taking him b!
the hand, he #ent forth. The t#o then came upon a person asleep. The
;,atasatru called him (sa!ing) )O Great, 4hite$robed +ing, (oma !- But
he ,ust la! silent. Then he pushed him #ith a stick. "e got up at once.
To him then ;,atasatru saidE 4here in this case, O Balaki, has this
person lain B 4hat has become of him here B 4hence has he returned
here B
Thereupon Balaki understood not. To him then ;,atasatru saidE 4here
in this case, O Balaki has this person lain, #hat has become of him
here, #hence he has returned here as I asked is the arteries of a
person (of the heart) called "ita (the beneficent). Lrom the heart the!
spread forth to the pericardium. &o# the! are as minute as a hair
divided a thousand$fold. The! consist of a minute essence, reddish$
bro#n, #hite, black, !ello# and red. In these one remains #hile asleep8
he sees no dream #hatsoever.
I@$*<. Then he becomes unitar! in this vital breath. Then speech
together #ith all names goes to it8 the e!e together #ith all forms goes
to it8 the ear together #ith all sounds goes to it8 the mind together #ith
all thoughts goes to it.
4hen he a#akes, as from a blaDing fire sparks proceed in all directions,
even so from this (elf the vital breaths proceed to their respective
stations8 from the vital breaths, the gods (the sense faculties)8 from the
sense faculties the #orlds. This ver! vital breath, even this (elf of
intelligence, has entered this bodil! self up to the hair and the
fingernail. =ust as a raDor might be hidden in a raDor$case or as fire in
the fireplace, even so this self of intelligence has entered this bodil!
self upto the ver! hairs and nails. On that self these other selves
depend as upon a chief his o#n (men) or as his o#n (men) are of
service to a chief, even so these other selves are of service to that self
of (intelligence). @eril! as long as Indra did not understand this (elf, so
long the ;suras overcame him. 4hen he understood this, striking do#n
and conAuering the ;suras, he attained pre$eminence among all gods
and all beings, sovereignt! and overlordship.
Like#ise also he #ho kno#s this, striking off all evils, attains pre$
eminence, sovereignt! and overlordship over all beings H he #ho
kno#s this, !ea, he #ho kno#s this.
"ere ends the +aushitaki$Brahmana Cpanishad, as contained in the
/ig$@eda.
(ena Upanishad
Om ! >a! m! limbs, speech, vital air, e!es, ears, strength,
;nd all the senses be full! developed.
;ll that is revealed b! the Cpanishads is Brahman.
>a! I never den! BrahmanE
>a! Brahman never diso#n me.
Let there be no repudiation (from Brahman)8
Let there be no infidelit! from m! side.
>a! all the %harmas e2tolled b! the Cpanishads shine in me
4ho am intent on kno#ing the (elf.
>a! the! shine in me !
I$'. 4ished b! #hom is the mind directed to fall (on its ob,ects)B
%irected b! #hom does the foremost vital air moveB B! #hom is
#ished this speech #hich the people utterB 4ho is the radiant being
that unites the e!e and the ear (#ith their ob,ects)B
I$*. Because "e is the ear of the ear, the mind of the mind, the speech
of speech, the vital air of the vital air, and the e!e of the e!e, the #ise,
freeing themselves (from the identit! #ith the senses) and renouncing
the #orld, become immortal.
I$.. The e!e does not reach there, nor speech, nor mind, nor do #e
kno# (Its mature). Therefore #e don-t kno# ho# to impart instruction
(about It). %istinct indeed is That from the kno#n and distinct from the
unkno#n. Thus have #e heard from the ancients #ho e2pounded It to
us.
I$0. That #hich is not uttered b! speech, that b! #hich the #ord is
e2pressed, kno# That alone to be Brahman, and not this (non$
Brahman) #hich is being #orshipped.
I$3. That #hich one does not think #ith the mind, that b! #hich, the!
sa!, the mind is thought, kno# That alone to be Brahman, and not this
(non$Brahman) #hich is being #orshipped.
I$5. That #hich man does not see #ith the e!e, that b! #hich man sees
the activities of the e!e, kno# That alone to be Brahman, and not this
I$7. That #hich man does not hear #ith the ear, that b! #hich man
hears the ear-s hearing, kno# That alone to be Brahman, and not this
I$9. That #hich man does not smell #ith the organ of smell, that b!
#hich the organ of smell is attracted to#ards its ob,ects, kno# That
alone to be Brahman, and not this (non$Brahman) #hich is being
#orshipped.
II$'. If !ou think, )I kno# Brahman rightl!-, !ou have kno#n but little of
Brahman-s (true) nature. 4hat !ou kno# of "is form and #hat form
!ou kno# among the gods (too is but little). Therefore Brahman is still
to be inAuired into b! !ou. I think Brahman is kno#n to me.
II$*. I think not I kno# Brahman rightl!, nor do I think It is unkno#n. I
kno# (and I do not kno# also). "e among us #ho kno#s that kno#s It
(Brahman)8 not that It is not kno#n nor that It is kno#n.
II$.. It is kno#n to him to #hom It is unkno#n8 he to #hom It is kno#n
does not kno# It. It is unkno#n to those #ho kno#, and kno#n to those
#ho kno# not.
II$0. 4hen Brahman is kno#n as the inner (elf (of cognition) in ever!
state of consciousness, It is kno#n in realit!, because one thus attains
immortalit!. Through one-s o#n (elf is attained strength and through
kno#ledge is attained immortalit!.
II$3. "ere if one has realised, then there is accomplishment. "ere if one
has not realised, then there is utter ruin. "aving realised Brahman in
all beings, and having #ithdra#n from this #orld, the #ise become
immortal.
III$'. It is #ell$kno#n that Brahman indeed achieved victor! for the
gods. But in that victor! #hich #as Brahman-s the gods revelled in ,o!.
III$*. The! thought, IOurs alone is this victor!, ours alone is this glor!J.
Brahman kne# this their pride and appeared before them, but the!
kne# not #ho this 1aksha (#orshipful Being) #as.
III$.. The! said to ;gniE IO =ataveda, kno# thou this as to #ho this
1aksha isJ. ("e saidE) I(o be it.J
III$0. ;gni approached It. It asked him, I4ho art thouBJ "e replied, II
am ;gni or I am =atavedaJ.
III$3. (It saidE) I4hat is the po#er in thee, such as thou artBJ (;gni
saidE) II can burn all this that is upon the earth.J
III$5. Lor him (It) placed there a blade of grass and saidE IBurn thisJ.
(;gni) #ent near it in all haste, but he could not burn it. "e returned
from there (and saidE) II am unable to understand #ho that 1aksha isJ.
III$7. Then (the gods) said to @a!uE IO @a!u, kno# thou this as to #ho
this 1aksha isJ. ("e saidE) I(o be itJ.
III$9. @a!u approached It. It said to him, I4ho art thouBJ "e replied, II
am @a!u or I am >atarsivaJ.
III$:. (It saidE) I4hat is the po#er in thee, such as thou artBJ (@a!u
saidE) II can take hold of all this that is upon the earthJ.
III$'<. Lor him (It) placed there a blade of grass and saidE ITake this
upJ. (@a!u) #ent near it in all haste, but he could not take it up. "e
returned from there (and saidE) II am unable to understand #ho that
1aksha isJ.
III$''. Then (the gods) said to IndraE IO >aghava, kno# thou this as to
#ho this 1aksha isJ. ("e saidE) I(o be itJ. "e approached It, but It
disappeared from him.
III$'*. In that space itself (#here the 1aksha had disappeared) Indra
approached an e2ceedingl! charming #oman. To that Cma decked in
gold (or to the daughter of the "imala!as), he saidE I4ho is this
1akshaBJ
I@$'. (he saidE IIt #as Brahman. In the victor! that #as Brahman-s !ou
#ere revelling in ,o!J. Then alone did Indra kno# for certain that It #as
Brahman.
I@$*. Therefore, these gods viD. ;gni, @a!u and Indra e2celled other
gods, for the! touched Brahman #ho stood ver! close and indeed
kne# first that It #as Brahman.
I@$.. Therefore is Indra more e2cellent than the other gods, for he
touched Brahman #ho stood ver! close and indeed kne# first that It
#as Brahman.
I@$0. Its instruction (regarding meditation) is this. It is similar to that
#hich is like a flash of lightning or like the #inkling of the e!e. This is
(the analog! of Brahman) in the divine aspect.
I@$3. Then (follo#s) the instruction through analog! on the aspect of
the individual self. (It is #ell$kno#n that) the mind seems to attain to It,
that It is continuall! remembered b! the mind, and that the mind
possesses the thought (regarding It).
I@$5. That Brahman is kno#n indeed as Tadvana (#orshipful or adorable
to all beings)8 That is to be #orshipped as Tadvana. To him #ho kno#s
It thus veril! all beings pra!.
I@$7. (%iscipleE) I/evered sir, speak Cpanishad to me.J (TeacherE) II
have spoken Cpanishad to thee. Of Brahman veril! is the Cpanishad
that I have spoken.J
I@$9. Of this kno#ledge austerit!, self$restraint and action are the feet,
the @edas are all limbs and truth is the abode.
I@$:. "e #ho kno#s this thus, #ith his sins destro!ed, becomes firml!
seated in the infinite, blissful and supreme Brahman. "e becomes
firml! seated (in Brahman).
Om ! >a! m! limbs, speech, vital air, e!es, ears, strength,
;nd all the senses be full! developed.
;ll that is revealed b! the Cpanishads is Brahman.
>a! I never den! BrahmanE
>a! Brahman never diso#n me.
Let there be no repudiation (from Brahman)8
Let there be no infidelit! from m! side.
>a! all the %harmas e2tolled b! the Cpanishads shine in me
4ho am intent on kno#ing the (elf.
>a! the! shine in me !
"ere ends the +enopanishad, as contained in the (ama$@eda.
(rishna Upanishad
4hen the sages living in the forest visited (ri /amachandra #ho #as
the incarnation of the ever ,o!ful God and #ho #as e2tremel! prett!,
the! became surprised and forgetting themselves said, I4e #ant to
embrace !ou, Oh Lord.J The God told them, I4hen I reincarnate as
Lord +rishna, !ou #ill be born as Gopis and then !ou can embrace
me.JMTheir #ish #as fulfilled in +rishnavatara.N '
%uring the time of incarnation of the Lord as +rishna, Gokula became
the forest heaven. Those #ho had done penance earlier became trees
in that forest. 6haracters like miserliness and anger became ;suras.
The +ali period #hich #as coming #as postponed till the reincarnation
period #as over. That "ari #ho #as ver! prett! reincarnated himself as
a Gopa Bo!. "is pla!ful nature (pla! #ith the #orld) #as an
unkno#able secret. Because of that the #orld #as enchanted.
Cpanishads and portions of @edas came in the form of '5'<9 maidens.
The cmerc!c #as born as mother /ohini and the Iearth motherJ #as
born as (ath!a Bhama. I"umilit!J #as born as +rishna-s friend
(udhama. I6ontrol of sensesJ #as born as (age Cdha#a and ITruthJ
#as born as (age ;kroora. The broken curd pots became to +rishna the
ocean of milk so that he can pla! #ith it. This reincarnation #as meant
to destro! his enemies and to protect good people. The s#ord in the
hand of +rishna #as the God of destruction, the >ahes#ara himself.
(age +as!apa #as born as the mortar in 1asodha-s house and The God
mother ;dithi became the rope #hich tied +rishna to the mortar. +ali
#ho destro!s all enemies #as the mace. The bo# called (aranga #as
the illusion of the God. The harvest season of (arad became the meals
in his house. The lotus he held pla!full! #as the seed for the #orld.
Though the #orld #as not different from all these, it appeared as if it
#as different. (imilarl! God himself did not have an! differences. ;nd
the @aikunta of those people #ho live in heaven #as brought do#n to
the #orld. The people #ho have understood this trul! #ould get the
result of their good deeds. The! #ould get themselves released from
the ties of the bod! and attain salvation.
"ere ends the +rishnopanishad, as contained in the ;tharva$@eda.
(shurika Upanishad
together8
+shurika means knife. This Cpanishad sho#s us the #a! to cut the
attachment #ith this #orld using the knife called #isdom and sho#s us
the #a! to salvation. It is called I+shurikopanishad.J
I am relating to !ou the +shurikopanishad. Csing #hich #e can attain
a#akening through 1oga and reach the birthless state. '
((lokas *$: are not available.)
Csing the mind #ith ver! sharp #isdom as knife, !ou have to meditate
on the secret place called IprabhadaJ #hich is above the feet and cut
it and go above. '<
Csing the path of a sharp mind !ou have to practice !oga relentlessl!
and have to reach out the secret place called IIndra @a,ramJ #hich is
in a place above the knees and separate it out using meditation and
1oga. ''
Then !ou have to release the life po#er #hich is in bet#een the union
of thighs. racticing skilful !oga !ou should separate it out and go
up#ard. '*
Then !ou have to attain the group of nadis (nerves) near the neck and
realiDe the '<' &adis there and identif! the best three &adis. 1ou have
to identif! the Ida &adi #hich is the protector on the left side, the
pingala &adi on the right side and understand the proper position of
(ushumna &adi. The one #ho identifies this is the onl! one #ho
understand the secrets of @edas. '.$'0
(ushumna &adi is the one #hich makes !ou merge #ith the ultimate
realit! (Brahman) and is one #ithout an! deficiencies and is of the form
of Brahmam. In each of the 7*<<< &adis, there is a material #hich is
like oil. This is taken out of it b! meditation. Onl! in case of (ushumna
&adi, it is not possible to separate this oil! material out of it. '3
(imilar to the fact that oil gets the fragrance of ,asmine flo#er #hen it
,oins #ith it, this &adi gets the smell of the good or bad deed done b! a
person. (o !ou have to meditate on this &adi. '5
Then this person #ho has #on over his mental senses should sit in a
place #ithout an! sound and become detached, realiDe the philosoph!
of !oga, become one #ith no desires and should #ithdra# #ithin
himself like the lamps getting off one b! one #hen the! are lit
together. '7$*'
The one #ho realiDes !oga through intense practice of prana!ama and
meditation on Om cuts off the bonds of famil! life using the ver! sharp
mind #hich has been sharpened using an efficient sharpener of
renunciation and gets freedom from all bondage. **
The one #ho gets freedom from desires reaches the deathless state.
The one #ho gets freedom from all desires b! cutting off all desires
and affection becomes devoid of all bonds. *.
together8
"ere ends the +shurikopanishad belonging to the +rishna$1a,ur$@eda.
MublisherKs &oteE +shurika Cpanishad has been listed as one of the
+rishna$1a,ur$@eda Cpanishads in our version of the >uktika Cpanishad.
But it has been sho#n as one of the ;tharva @eda Cpanishads in
another ublication of Cpanishads.N
Kundika Upanishad
1E8. ")ter stu#ing the scriptures uring the /le$ishless perio o) stuentship in which
he e+otes hi$sel) to the ser+ice o) the teacher* the 'rah$acharin with the per$ission o)
the teacher* shall $arr# a suita/le wi)e. Then &at the en o) the householer7s li)e( he
shall ,inle the sacre )ire &)or renunciation( /ra+el# an per)or$ a sacri)ice lasting a a#
an night in which 'rah$a* etc.* are the eities.
9. Then a)ter i+iing his propert# a$ong his sons in the proper wa# an gi+ing up all
sensor# pleasures* he shall Bourne# along sacre places as a Aanaprastha.
;. Su/sisting on air onl# or on &air an( water onl# or with the aition &in ire nee( o)
appro+e /ul/ous roots &an )ruits( he shall )in all worll# li)e in his person alone. De
shall not &re$e$/ering his past co$)orts( allow his tears )all on the groun.
=E@&a(. Dow can a $an* in the co$pan# o) his wi)e* /e sai to ha+e renounce &worll#
li)e( M Dow can one who is &$erel#( ,nown with an appellation &o) an ascetic( /e sai to
ha+e renounce M Dence he shoul puri)# hi$sel) &)irst( /# renouncing the result o) his
ees through sel)Econtrol &Aanaprastha(F therea)ter he $a# ta,e to renunciation. One
reaches the stage o) )orestEli)e &Aanaprastha( a)ter ha+ing $aintaine the sacre )ire &as a
householer(. De goes to lea the )orestEli)e with sel)Econtrol acco$panie /# his wi)e as
though he were a person attache to her.
@&/(E8. G:h# oes he unergo &the li)e o) a $enicant $on,( in +ain* ha+ing gi+en up the
happiness o) worll# li)e M :hat is that &i$pening( $iser# the thought o) which shoul
$a,e hi$ a/anon great pleasures M7 &Such is the Iuer# o) the wi)e(. G- a$ a)rai o) the
&$isera/le( li)e in the wo$/ &o) another $other( an also the $iseries o) heat* col* etc.
&So( - wish to enter the ca+e&Eshelter( o) renunciation* the $eans )or the painless
transcenent state &o) 'rah$an(7. Thus &he replies(.
C. Da+ing renounce the sacre )ire he shall not return to it &e+en in $entall# reciting the
$antras pertaining to it(.
10. GOor* -* &i.e. the $antra( &pertaining to this sacre )ire( /eco$ing extinct &/eing
inco$pati/le with renunciation( shall /e $erge into the onco$ing &,nowlege o)
'rah$an(.7
11. De $a# repeat the $antras pertaining to Sel) &reali<ation(.
18. De shall ha+e consecration. &De shall /e( wearing &ochre( coloure gar$ent. &De shall
re$o+e( the hairs excluing those in the ar$ pits an the pri+ate parts. :ith &right( han
raise &he shall set )orth as a $enicant $on,(* a/anoning the path o) worll# li)e. De
shall $o+e on without &a )ixe( a/oe. .i+ing on al$s* he shall eepl# poner o+er
&Aeantic texts( an $eitate &on his ientit# with the transcenent 'rah$an(. De shall
possess pure ,nowlege &pa+itra$( )or the protection o) all /eings.
19E1;. &These( +erses are there &or the sa$e the$e(: &The $enicant $on, shall ha+e( a
water pot* an &al$sE( /owl* a sling &to carr# his e))ects(* sanals to tra+erse a long
istance &literall#* o+er the three worls(* a patche gar$ent to withstan col* a loin
cloth to co+er &his pri+ities(* a puri)#ing ring &pa+itra$ o) hol# grass(* a /ath towel an
an upper gar$entF other than these the ascetic shall gi+e up all else.
1=. De shall sleep on the san# /e o) a ri+er or outsie a te$ple. De shall not /other his
/o# too $uch either with pleasures or pain.
1?. 0ure water shoul /e use )or /athing* rin,ing an cleansing. De shall not /eco$e
please with praise nor shall he curse others when censure.
1@. Dis al$sE/owl shall /e &a cup( $ae o) lea+es an the $aterial )or washing shall /e
the prescri/e &)resh earth(.
18. Thus pro+ie with the $eans o) li+ing* he shall* with the senses su/ue* alwa#s
$utter the &philosophical( $antras. The wise &ascetic( shall reali<e in his $in &the
ientit# o) the ini+iual sel) with the uni+ersal Sel)( which is the $eaning o) O$.
1C. &Oro$ 'rah$an arose ether(F )ro$ ether airF )ro$ air )ireF )ro$ )ire waterF )ro$ water
the earth. To &the pri$e cause o) all( these pri$ar# ele$ents. 'rah$an* - resort &in
re+erence(F - resort to the ageless* i$$ortal an inestructi/le 'rah$an.
80. -n $e* the ocean o) unallo#e /liss* $an# a ti$e arise an )all wa+es o) the uni+erse
ue to the wins o) the )anci)ul sport o) illusion &5a#a(.
81. - a$ not attache to $# /o# Bust as the s,# is not attache to the clous. Dence how
can - ha+e its &i.e. the /o#7s( characteristics uring &the stages o)( wa,ing* rea$ing an
eep sleep M
88. - a$ alwa#s )ar /e#on i$agination li,e etherF - a$ i))erent )ro$ it &the /o#( as the
sun is )ro$ the o/Bects o) illu$inationF - a$ e+er changeless Bust li,e the unchangea/le
&i.e. the 5eru $ountain( an* li,e the ocean a$ - li$itless.
89. - a$ 4ara#ana* - a$ the estro#er o) the &e$on( 4ara,a* - a$ &Si+a(* the estro#er
o) the three &aerial( cities* - a$ the 0urusha* - a$ the supre$e .orF - a$ the ini+isi/le
consciousness* the witness o) allF - a$ without a superior* - a$ e+oi o) G-Eness7
&egotis$( an G$ineEness7 &possessi+eness(.
8;E8=. &The ascetic( shall* /# the practice &o) Yoga( /ring together the 0rana an "pana
+ital airs in the /o#. De shall place the &pal$s o) the( two hans at the perineu$* gentl#
/iting the &tip o) the( tongue thrust out to the extent o) a grain o) /arle#. Si$ilarl#
irecting the e#es open to the extent o) a /lac,gra$ see* towars the &ether o) the( ear
&an the )eet )ir$l# resting( on the groun* he shall not allow the ear &to )unction( an the
nose to s$ell &i.e. the )i+e senses shall /e controlle(. &Thus he acco$plishes the union o)
the 0rana an "pana +ital airs(.
8?. &There)ore the +ital air passing through the 6unalini an the Susu$na gets issol+e
in the Sahasraracha,ra at the top o) the hea. Then the +ision* the $in* +ital air an the
G)ire7 o) the /o# reach( the seat o) Si+a &an get issol+e(F that is 'rah$anF that is the
transcenent 'rah$an. That &'rah$an( will /e reali<e /# the practice &o) Yoga(* which
is )acilitate /# the acIuisition o) practice in pre+ious /irths.
8@. :ith the &help o) the( external an internal organs &the ,nowlege o) the Iuali)ie
'rah$an( calle e))ulgence* reaching the heart an supporte /# the +ital air7s capa/ilit#
&to procee upwars* goes through the Susu$na 4ai( an piercing the s,ull at the top o)
the /o#* one reali<es the inestructi/le &Iuali)ie 'rah$an(.
88. Those &sages( who attain the transcenent state &through the passage( in the s,ull at
the top o) their /o#* o ne+er return &to the worll# li)e( )or the# reali<e the lower as
well as the higher &'rah$an(.
8C. The attri/utes o) o/Bects seen o not a))ect the onloo,er who is i))erent )ro$ the$.
The attri/utes o) a householer o not a))ect hi$ who re$ains nonEaligne without an#
$ental $oi)ication* Bust as a la$p &which su))ers no change /# the o/Bects re+eale /#
it(.
90. .et &$e( the nonEaligne &sage( roll in water or on the grounF - a$ untouche /#
their characteristics Bust as the ether &in the pot( is not a))ecte /# the attri/utes o) the pot.
91E98. - a$ )ree &)ro$ the e))ect( o) acti+ities* an changes* e+oi o) parts an )or$* -
a$ without )ancies* - a$ eternal * - a$ without a support an - a$ e+oi o) ualit#. - a$
the )or$ o) all &/eings(* - a$ the all* - a$ /e#on e+er#thing an without a seconF - a$
the one ini+isi/le ,nowlege an - a$ the co$pact /liss o) the Sel).
99. Seeing e+er#where the Sel)* consiering the Sel) as without a secon* enBo#ing the
/liss o) the Sel)* - re$ain without re)lections.
9;. :al,ing* staning* sitting* l#ing or otherwise* the wise sage elighting in the "t$an
shall li+e as he wishes &)ul)illing his utiesF an on lea+ing the worl* will attain )inal
li/eration(. Thus &ens( the Upanisha.
Dere ens the 6uni,opanisha* inclue in the Sa$aEAea
Maha Upanishad
I$'$0. Then #e shall e2pound the >ahopanishad. The! sa! &ara!ana
#as alone. There #ere not Brahma, (hiva, 4aters, Lire and (oma,
"eaven and Farth, (tars, (un and >oon. "e could not be happ!.
Lrom the (desire of) the aramatman, the 1a,nastoma (h!mn kno#n as
;v!akta) is said to have arisen.
I$3$5. In it arose fourteen urushas (Brahman, @ishnu, /udra, Isana,
(adashiva and nine ra,apatis like %aksha), one maiden (>ula$rakriti),
the ten organs (five of perception and five of action), >ind as the
eleventh, bright intellect as the '*th, ego as the '.th, rana as '0th,
;tma as '3th, Buddhi, +ama, +arma and Tamas, five Tanmatras, along
#ith gross elements and the Being #as the *3th ((utratman).
Fmplo!ing him in creation, the supreme Being remained detached.
Lrom him do all things come into being.
I$7. ;gain, &ara!ana, desiring something else, thought. Lrom his
forehead a person arose #ith three e!es and a trident, having glor!,
fame, truth, celibac!, austerit!, detachment, mind, lordship, seven
@!ahritis (Bhur etc.,) along #ith ranava, /ik and other @edas, all
metres is his bod! H so, he is the great Lord.
I$9$:. Then again, desiring something else, he thought H Lrom his
forehead, s#eat fell and became the #ide #atersE from it a bright
golden egg H in it #as born the four$headed Brahma facing east.
&ara!ana became the @!ahriti, Bhur, the chandas Ga!atri, the /ig$
@eda and the deit!, ;gni. Lacing #est he became Bhuvar, the chandas
Tristubh, the 1a,ur$@eda and deit!, @a!u. Lacing north, he became
@!ahriti (uvar, =agati$chandas, (ama$@eda and the deit! (ur!a. Lacing
south he became >ahar, chandas ;nustubh, ;tharva$@eda and (oma.
I$'<$'.. (>editate upon) the god of a thousand heads and e!es, source
of cosmic #ell$being, be!ond all, eternal &ara!ana H the universe
subsists in "im. Like a lotus cal!2, the human heart hangs do#n,
dripping drops of cold #ater for sustaining life. In its midst is a great
flame, facing ever!#here, subtle and facing up#ards8 the great being
is present H "e is Brahma, (hiva, Indra, und!ing and self$shining.
II$'$''. (uka, of great lustre, devoted to &atural Bliss, the prince of
sages, realised Truth even at birth (#ithout instruction). (o also a
person ma! get certain kno#ledge of the self b! himself b! long self$
anal!sis. (This is because) the self is be!ond description, un$realisable
(b! #orldl! means) b! the mind and the sense organs8 ure Bliss,
atomic, subtler then even ether. The millions of particles undergo
generation, subsistence and dissolution inside the supreme Being b!
rotation of the po#er.
The supreme being is Fther because there is nothing outside it and !et
not the ether, because it is all pure consciousness H it is nothing #hich
can be pointed out (specified such and such) as a thing, realit! etc.
"e is conscious, being lustrous, !et like rock, because he cannot be
(normall!) kno#n8 causing the picture$like a#akening (e2istence) of the
#orld in himself, the pure ether.
This cosmos is onl! the manifestation of that being8 there is nothing
other than that8 the differences in the universe are also his
manifestation.
resent ever!#here, connected #ith ever! thing, !et "e does not
move as there is no#here to go8 "e does not e2ist as there is no#here
(substratum) to e2ist, !et e2ists because he is F2istence b! nature.
Brahman is kno#ledge, Bliss and the resort (source) of the giver of
=ivanmukti. Giving up of all mental desires is the #a! (to that
kno#ledge). The #ise sa! that the understanding of that Being is the
absence of #orldl! conceptions. The dissolution and creation of the
universe are due to the contraction and e2pansion, respectivel!, of the
o#er.
The basis of @edantic statements, !et be!ond #ords, It is )I /ealit!,
kno#ledge, bliss and nothing else-.
II$'*$'.. (uka kne# all this b! his o#n subtle intellect8 then remained
#ith his mind ceaselessl! rapt in it.
"e did not have the conception that the ;tman is real8 his mind simpl!
turned a#a! from #orldl! temptations, the man! (material) #orldl!
en,o!ments #hich break ver! much, like the satisfied 6hataka bird
from torrent #ater.
II$'0$.7. ("e kne# all but out of respect for tradition, passed at this
stage).
Once (uka of pure kno#ledge asked #ith devotion, of his father @!asa,
the seer seated alone at >eru mountain, )O (eer, ho# did this
elaborate (pomp of) #orldl! life arise, ho# does this become dissolved,
ho# much and #hen B-
Being thus asked, @!asa instructed ever!thing to his son.
"aving alread! kno#n all this, (uka did not value the verbal statement.
(age @!asa, kno#ing the son-s thought said, )I do not kno# the truth8
!ou can kno# all from =anaka, the king of >ithila #ho kno#s it
correctl!. Being told this, (uka #ent from there, to the earth and the
cit! of @ideha, ruled b! =anaka.
"e #as announced to =anaka b! the ushers )O +ing, (uka, the son of
@!asa, #aits at the entrance-. %esiring of kno#ing (uka, =anaka said
)Let him #ait- and tarried for seven da!s. Then he permitted him into
the court and =anaka regaled (uka #ith #omen and other lu2uries.
The! did not attract (uka, ,ust as gentle breeDe cannot shake a
mountain. "e simpl! remained pure, like the full moon, eAuable, silent
and composed. =anaka looked at him and bo#ed kno#ing his nature.
"e said )1ou have (ad,ured) all #orldl! actions and for all !our desires,
#hat (more) do !ou desire B (uka replied )this grandiose #orld H ho#
did this arise and ho# dissolved B =anaka narrated all correctl! H the
same as #as spoken b! father @!asa.
)I m!self kne# this alread!8 the same #as told to me b! m! father8 also
b! !ou, most eloAuent speaker8 this is also the matter seen in the
(hastras. The mass of mental fancies dies a#a! b! the death of the
fancies8 #orldl! life is also buried a#a! H this is certain. (o great$armed
=anaka, pra! tell me the truth, firml! H the #orld gets peace for the
reeling mind from !ou-.
(=anaka) replied)E )O (uka, listen to #hat I speak, the details of
kno#ledge, the essence of #isdom, b! kno#ing #hich one can get the
status of Liberation in life-.
II$.9$0'. 4hen there is generated a #iping a#a! of visible phenomena
b! the mind realiDing that there is no (real) visible ob,ect, then arises
the great ,o! of &irvana (F2tinction H Liberation).
The best, total ad,uration of mental impressions (tendencies) is said b!
the good (people) to be liberation H it is a pure procedure (#hereas)
those people #hose tendencies are (not given up but) purified, not
sub,ect to the danger of re$birth H these #ise ones are said to be the
enlightened, Liberated$in$life. (trong (intense) brooding over ob,ects is
said to be bondage8 its thinning out is, Oh Brahman, liberation.
II$0*$5*. "e is said to be )Liberated #hile living- #ho has lost taste for
en,o!ment b! means of penance etc., and no other cause.
4ho does not re,oice, nor languish, being detached #hen ,o! and grief
befall (him) according to time (destin!)8
4ho is untouched in the mind, b! e2altation, anger, fear, lust and
meanness8
4ho gives up (as if) pla!full!, the egotist tendenc! and remains giving
up brooding8
4ho is free from desire and non$desire as he is introvert and behaves
as in deep sleep8
4ho is seated delighting in the spirit, replete, pure in mind having got
e2cellent repose and desires nothing in the material #orld and lives
#ithout unction8
4ho is un$smeared in the region of the heart #ith (ob,ects of)
kno#ledge and #hose consciousness is not inert8
4ho performs #ithout e2pectation, likes and dislikes (actions) (acts of)
,o! and grief, virtue and vice, success and failure8
4ho is silent, egoless, prideless, avoiding ,ealous! and does actions
#ithout agitation8
4ho e2ists like a detached onlooker and functions #ithout attachment
and desire ever!#here8
4ho has given up internall! all of %harma and ;dharma, thought and
desire8
4ho has given up full! the (#orldl!) vie#8
4ho eats #ith eAual detachment #hat is bitter, sour, salt!, astringent,
seasoned and unseasoned8
4ho has given up %harma and ;dharma, ,o! and grief, death and birth8
4ho, free from tension and ,o!, does not get depressed or elated, #ith
a pure intellect8
4ho has given up all desires, all doubts, all conation, all rigid thoughts8
4ho is eAual to#ards birth, e2istence and death, rise and fall.
4ho does not dislike or hanker after an!thing and en,o!s incidental
pleasure.
4hose thought of #orldl! life has Auietened do#n, #ho has aspects
and !et is aspect$less, having mind H !et mindless.
4ho is active to#ards all ob,ects, !et is desireless as if the! are alien
ob,ects, is full in spirit.
II$5.$5:. "e gives up the state of =ivanmukta #hen this bod! is
consigned to time (death) and enters the state of ;dehamukta
(liberated #ithout bod!), like #ind #hich does not move.
(uch a person does not rise or set, is neither real nor unreal, nor is he
far a#a!, nor )I- nor )another-. Other, than him, there is no lustres nor
darkness #hich is stead! and profound, ineffable and unmanifest. &ot
empt! vacuum, not having form, neither visible nor vision8 nor a mass
of creations but e2isting infinitel!.
Cndesignated in nature, fuller than the fullest, neither real nor unreal,
neither being nor coming into being, pure consciousness8 not the
6hait!a (#orld created b! mind), endless, ageless, auspicious, having
no beginning, middle or end, having no ailment in mind or bod!. That
#hich is considered as the vision amidst the seer, seeing and ob,ect of
seeing. O sage, there is surel! nothing be!ond this.
II$7<$7.. It is kno#n b! !ourself as #ell as heard from a preceptorE H
one is bound b! one-s o#n fanc! and released b! being rid of it H
detachment to#ards en,o!ment of all visible (e2ternal) ob,ects has
arisen (in !ou)8 all that is to be got has been got b! !ou #ith a perfect
mind8 !ou feel (erred) in regard to !our o#n nature but no# being
liberated, give up error8 !ou see that !ou are Brahman itself be!ond
#hat is e2ternal and internal H !ou see but !ou do not see8 !ou are the
sole and perfect onlooker (un$involved).
II$70$77. (uka, reposed silentl! (passivel!) in the (upreme Being in the
o#n normal state, devoid of grief, fear and strain. Then he #ent to the
peak of >eru mountain, unimpeded, for trance. There, for thousands of
!ears he remained in )unAualified trance- and attained rest in himself,
like a flame #ithout oil.
urified of the blemish of manifold thought, in the pristine and pure
condition, he became one, #ith all (#orldl!) tendencies melting a#a!
like #ater$drop in the ocean.
III$'$'3. ; lad, &idagha, prince of seers and enlightened, permitted b!
his father to go on a pilgrimage, had ablution in three and a half 6rores
of sacred places, then told /ibhu about himself. );fter bathing in so
man! places an enAuir! (Auestion) has arisen there in m! mindE
The #orld is born onl! to die and dies onl! to be reborn H all the actions
of the moving and unmoving things are ephemeral8 Things such are
sources of splendour are sinful and give place to all calamities8
unconnected #ith each other, like iron$stakes, the! come together,
onl! b! mental fanc!. I have lost taste in various things, like a traveller
in deserts m! mind is tormented as to ho# this suffering #ill die do#n8
riches please me not but give onl! c!cles of #orries ,ust as houses #ith
children and #omen cause danger.
This (material) glor! in the #orld is delicate, cause onl! delusion, does
not give happiness. Life is unstead! like a drop of #ater hanging on to
the top of a tender leaf8 like an insane person it goes a#a!, leaving the
bod! suddenl!. Life causes strain to those #hose mind is shattered b!
contact #ith the poison from the snake of #orldl! ob,ects and #ho lack
mature discrimination of the self.
It is (possible) reasonable to envelop #ind and to cut into (empt!)
space, to string together #ater! #aves but not give up attachment to
(#orldl!) life.
(In contrast) b! attaining Brahman, #hat is to be got is got, #hich
causes no grief8 it is the place of highest ,o!.
Fven trees live, so do animals and birds H onl! he (reall!) lives, #hose
mind is sustained b! contemplation8 the others #ho have no (spiritual)
rebirth are onl! old donke!s.
(hastra is a burden to one #ho lacks (spiritual) discrimination,
kno#ledge is a burden to one attached (to life)8 mind is a burden to
one #ithout securit!, bod! is a burden to one ignorant of the self.
II$'5$*5. Lrom ego does danger arise, so do bad mental ailments and
desire H there is no enem! more dangerous than Fgo8 #hatever in the
moving and unmoving #orld #as en,o!ed b! Fgo H all that is unreal8
onl! freedom from Fgo is real. The mind runs hither and tither, in vain
and #ith Deal, like a dog in the village. O Brahman, I have been made
inert b! the pursuit of thirst and eaten b! m! mind as b! a dog.
6ontainment of the mind is impossible even b! drinking up the ocean
uprooting >eru and eating fire. >ind is the cause of ob,ects8 #hen it
e2ists, the three #orlds e2ist8 #hen it does not, so do the!, so it should
be cured #ith effort.
4hatever #ealth of merit I acAuire, that Thirst cuts do#n, like a mouse
cutting a string. Thirst is a fickle monke! H it sets foot in impassable
places, hankers after fruits even #hen filled #ith them8 never rests
long in a place.
Throat is a bee in the lotus$heart. One moment, it goes to atala8
another, the sk!8 and another, it hovers in the bush of space8 of all the
griefs of #orldl! life, onl! thirst gives the longest grief8 a person (#ell$
guarded) in the harem it involves in great trouble.
;bandonment of brooding is the (preventive) chant for the cholera of
Thirst.
II$*7$.9. There is nothing as pitiable as the bod!, lo# and meritless8 it
e2ults over a little and suffers over a little. The bod! is the great abode
of the house$holder i.e. the Fgo. Let it roll about or be stead! H #hat is
it to me, O receptor !
This bod! pleases me not H the senses (animals) are bound b! si2
ropes (vices) H in its !ard, Fgo leaps about, it is cro#ded #ith the
servants H the mind. It is frightening #ith the entrance held b! the
monke! (tongue) H in it are seen the (bared) teeth and bones. Tell me,
#hat is attractive in the bod! #hich is made of blood and flesh, in and
out, and #hich is onl! to perish H let him trust the bod!, #ho sees
steadiness in lightnings, autumn clouds, and cities in the sk! (illusions).
6hildhood is the abode of fear from the teacher, mother, father, other
people and older children.
One is over#helmed b! the goblin of lust #hich e2ists in the cave of
one-s mind and causes man! delusions. (laves, sons, #omen, relatives
and friends laugh at a man shaken b! old age as at a mad man. %esire
is full of the defect of helplessness, gro#s long in old age, the sole
friend of all danger and confuse foment is the heart.
The attribution of happiness to #orldl! life H even this is cut b! time
like grass b! a rat. Time tries to possess selfishl! (ever! thing from)
grass and dust (to) Indra and gold, #hich is the dust of >eru H destro!s
all and all the three #orlds are occupied b! it.
III$.:$09. 4hat is auspicious about #oman H a puppet of flesh H moved
b! a machine in the cage of the bod! H having nerves, bones and knots
B
4h! are !ou deluded8 separate the skin, flesh, blood and tears and
then look at the bod!. Is it attractive B
The pearl necklace on the breast is like the current of Ganga on >eru
(fleeting and ephemeral) H the same breast is eaten b! dogs at the due
time like a lump of food, in the cemeter! and corners of the directions.
4omen are the flame of sin, have the soot of hair, pleasing to the e!e
but not to be touched8 the! burn man like grass.
4omen are the fuel lovel!, !et harmful, of the fires of all blaDing at a
distance #hether the! have taste (attachment) or not.
4omen are the traps to catch the birds H men, spread b! the hunter,
>anmatha, the lump of bait, the string of #ickedness to men #ho are
the fish in the pond of birth (life) and moving in the mud of mind.
I #ill have none of this #oman #ho is the basket of all defects H gems H
the chain of miser!. Onl! he #ith a #oman has desire for en,o!ment8
#here is en,o!ment for one #ho has no #oman B Giving up #omen
means giving up the #orld8 b! this one shall be happ!.
III$0:$30. Fven the guarters (like &orth) are not seen, regions give
other (#rong) instruction8 even the oceans and the stars dr! up, even
the permanent becomes impermanent, even 1ogins ((iddhas) perish,
demons and others deca!8 Brahma is reduced (to nothing), the unborn
@ishnu too8 (hiva becomes non$e2istent, the lords of the Auarters
deca!. Brahma, @ishnu, /udra and all classes of creatures run to#ards
destruction, like #ater$streams to#ards the marine fire. %angers come
for a moment, so does #ealth8 birth and death are onl! for a moment H
ever!thing dies. The brave ones are killed b! those not brave H a
hundred are killed b! one. oison changes its scope (effect) H poison is
not poison !
III$33$37. Ob,ects (of the #orld) destro! (onl!) one more birth, poison
destro!s life onl! once8 it is time m! mind is burnt in the forest fire of
defects. %esires for en,o!ment do not flash even in the illusor!
fatamorgana8 so, oh preceptor, #aken me Auickl! #ith the kno#ledge
of truth. If !ou do not, I shall take to silence, #ithout pride and
,ealous!, contemplating @ishnu #ith the mind like one turned into a
painting.
I@$'$*0. &idagha, there is nothing else to be kno#n b! !ou, !ou are the
best of the of the enlightened H !ou kno# b! !our intellect, #ith God-s
grace H I shall #ipe a#a! the error caused b! the impurit! of the mindE
6ontrol of inner and outer senses, enAuir!, contentment and the
fourth, contact #ith good people H resort to one at least of these giving
up ever!thing, #ith all effort H #hen one is achieved, the others also
are achieved.
One shall develop #isdom onl! at first8 first liberation from #orldl! life,
b! means of scripture, contact #ith good people, penance and self$
control. One-s o#n e2perience (of the self), (hastra and the preceptor
form one statement (the! !ield a single purpose) b! practising (the
teachings of) #hich the self is ever looked at (realiDed).
If !ou do (achieve) ever! moment, the avoidance of the sustained
fanc! and desire, then !ou #ill have reached the sacred, mindless
state. (amadhi is said to be the freedom of the mind from agenc!
(activit!). That itself is oneness, that is the highest and auspicious ,o!.
1ou should remain, like a dumb, blind and deaf person, giving up #ith
!our mind, the thought of all things as the self.
The vision got through #ords of (@edanta) that !ou are composed,
unborn, beginningless and endless, shining, taste (bliss) alone, devoid
of s!mptoms of mind H all this is for the (lo#er) kno#ledge and
#asteful H onl! Om is real.
;ll the visible things in the #orld are nothing more than the
consciousness #ithout vibration H contemplate this.
Or, #ith mind ever enlightened and performing #orldl! functions, !ou
remain kno#ing the oneness of the self, like the calm ocean.
Onl! the kno#ledge of Truth is the fire to the grass of mental
impressions H this is said to be (amadhi, not mere silence.
=ust as the #orld is active #hen the much desired sun has arisen (>ani
H gem of the da!, the sun), so also do the creatures of the #orld, #hen
the supreme realit! is present. (o, oh sage, the agentship and non$
agentship in the self ariseE $$ the spirit is a non$agent #hen there is no
desire H an agent b! his mere presence.
These t#o e2ist in the (upreme Being H agenc! and non$agenc! H
/esort to it firml! #hich is the (ultimate) cause of the t#o. (o, b! the
thoughts, #ell kindled, that I am al#a!s a non$agent, the remains onl!
the state of eAualit! called the supreme immortalit!.
Listen, O &idagha, there are born in the #orld, men of noble Aualities in
the &irvikalpa (amadhi, ever in the ascendant and happ! like
(autumnal) moons in the sk!8 not depressed during danger, like a gold
lotus at night, nor aspiring be!ond #hat is destined, delighting in the
path of the good people. The! shine through this firm (personalit!) #ith
merits in the friendship8 even$minded and reconciled, pleasing, ever
good in conduct. The! are #ithin limits like the ocean, placid in mind,
do not give up discipline, like the sun.
; #ise person should enAuire full! )4hat am I B "o# did this blemish of
(amsara develop B- One should not take to #rong deeds nor live #ith a
lo# person. %eath, the killer of all, should not be looked up in mocker!.
One should look onl! at the pure consciousness, avoiding the bod!, the
bone, flesh and blood #hich are inauspicious, the consciousness being
the string that holds together all the creatures like a necklace. ursuing
#hat is acceptable and avoiding totall! #hat is not H this is the (proper)
nature (attitude) of the mind. The seer shall be rid of grief kno#ing that
he is Brahman #ith his o#n realiDation b! the path prescribed b! the
preceptor.
I@$*3. Fnlightenment arises in the state of detachment #herein the fall
of a hundred sharp s#ords is borne like strokes #ith lilies, burning #ith
fire like drenching #ith sno#, charcoal like sandal#ood, endless fall of
arro#s like a fall of cool #ater to relieve summer heat, cutting one-s
o#n head like happ! sleep, the deprivation of speech like silence,
deafness like a blessing.
I@$*5$*7. The self as al#a!s observed b! the practice of realiDation
#hich arises from the instruction of the preceptor. =ust as the directions
once again as before the delusion, so the #orld H delusion goes a#a!
destro!ed b! kno#ledge H consider this.
I@$*9. /iches do not help, nor friends nor kinsmen, nor the strain of the
bod!, nor resorting to sacred #aters and temples, but onl! through the
conAuest of the mind is that condition reached.
I@$*:$.9. ;ll the miseries, hankerings, unbearable mental pain are lost
in people #ith a calm mind, like darkness in the sun. ;ll creatures
subside (attain calmness) in a serene person like children mischievous
or soft, in their mother.
&ot b! drinking eli2irs, nor b! the embrace of #ealth does a person get
so much ,o! as b! inner peace.
"e is said to be a serene person, #ho does not e2ult or feel depressed
on hearing, touching, eating, seeing and kno#ing the good or the bad.
h 4hose mind is not agitated, clear like the moon-s disc, in death,
festival as #ell as in battle.
Onl! the serene person shines among ascetics, kno#ers, sacrificers,
kings, men of strength and of virtue.
The calm persons are great #ho have attained contentment #ith the
drink of ;mrita and delight in the self.
"e is the contented one #ho gives up (longing for) #hat is not got and
is even to#ards #hat is got, not seeing (i.e. ignoring) grief and ,o!, #ho
does not admire #hat is not got, en,o!s according to desire #hat is
(actuall!) got and is benign in his conduct.
Liberation #hile alive arises #hen the thought delights in #hat is got,
like a good #oman in a harem and this gives the ,o! of the spirit-s o#n
nature.
I@$.:$0.. The #ise person should reflect about the path to liberation,
ever! moment, in the manner of the (hastras, according to the place,
convenience and contact #ith good people, until he achieves repose in
the spirit. ; person having repose in the fourth state (liberation) and
released from the ocean of #orldl! life, #hether he lives or not, be he
house$holder or recluse, has no purpose (meaning) in #hat is done or
not done, nor b! the delusion of @eda and (mriti8 he remains in his
pristine condition like the ocean #ithout being churned b! the
mountain (he is in a transcendental state).
4hen there arises the pure realiDation of all as the spirit, then shines
the )bod!- in the form of the consciousness, be!ond origin, space and
time.
I@$00$0:. The visible cosmos of un$moving and moving things melts
a#a! like dream in a (dreamless) sleep. The #ise people have
attributed, for empirical purposes, names for the supreme Being, such
as, /ita ;tma, ara Brahma, Truth etc. =ust as armlets etc., are onl!
#ords and meanings, not different from gold, so also is the magical
illusion of the cosmos e2tended b! the supreme being.
The perceived being inside the visible #orld is called bondage, in the
absence (dissolution) of the visible, he is realiDed. 4hat is called the
visible is the pro,ection like, )The universe is !ou, and I-. The illusion of
the #orld is spread onl! b! the mind H as long as it happens, this is no
liberation.
I@$3<$37. The cosmos is spread (generated) through the mind b! the
self$born supreme being. (o the visible cosmos is mental in nature.
There is no real mind8 it is onl! the flash of things. +no# the mind to be
onl! ideation. Cnderstand that #here there is ideation there is >ind.
>ind and ideation are never different H #hen the mass of ideations
slips a#a! onl! the (pristine) nature remains.
4hen the e2citement of the visible, viD., )I and !ou are the cosmos-
dies do#n, onl! the sole condition (pristineness) remains. ;t the
achievement of the great dissolution, #hen all the visible creation etc.,
become (i.e. kno#n to be) non$e2istent, onl! tranAuillit! remains.
There e2ists the unborn, divine un$ailing, shining being, the unsetting
sun, forever, the maker of all, declared to be the supreme self. Lrom
#hom #ords turn a#a! (un$reaching), #ho is realiDed (onl!) b! the
liberated person, #hose names like (individual) selves are assumed,
not natural.
I@$39$5.. O great sage, of the three kinds of ether (space) namel! the
mental, spiritual and gross, kno# the spiritual one to be (emptier)
subtler than the other t#o. 4hen the perception passes from one place
to another, the interval is to be kno#n as the spiritual region in a
moment #hen !ou reach the stage #here all ideations are re,ected,
then surel! !ou #ill reach the state of ;ll guiet.
That condition (state) is (amadhi #hich e2cludes bliss and contains the
essence of detachment of &obilit! and Beaut! H #hen ,o! arises
strongl! b! the realiDation of the falseness of the visible #orld and like
and dislike thin a#a!.
This realiDation is indeed the kno#ledge and its ob,ect, spiritual in
nature H onl! that is the sole state H all else is false.
I@$50$5:. &idagha, kno# the #orld to be an illusion, ;iravata in rut is
confined to a corner of a mustard, a mosAuito fights #ith groups of
lions inside an atom, >eru put inside a lotus is pat out b! a bee.
Onl! the mind made impure b! involvement etc., is #orldl! life. The
same mind is said to be the end of (#orldl!) e2istence #hen freed from
them. ;n embodied being attained that condition being brooded over
b! the mind H freed from bodil! tendencies, it (he) is not smeared
(affected) b! the bod!-s attributes.
I am that (the mind) #hich turns an aeon into a moment and vice
versa. One cannot attain (realiDe) (truth) #ithout desisting from bad
conduct, #ithout calmness and concentration but onl! through
Fnlightenment.
I@$7<$7*. One fears never (and from nothing) on kno#ing the nature of
the self as Bliss uneAualled, attributeless and one mass of truth and
consciousness. That is be!ond all that is be!ond, greater than the
greatest, lustrous and eternal in nature, #ise, ancient Being,
#orshipped b! all gods. ;s a rule )I (am) Brahman- these t#o #ords are
for the liberation of the great. 4hereas )&ot >ine- and )>ine- give
liberation and bondage (respectivel!).
I@$7.$73. The creation (of the #orld) is assumed (pro,ected) b! God
starting from the vision and ending #ith Fntr! (from Generation to
%issolution) in the form of =iva, Ishvara etc. The nature of the animate
and the inanimate #orldl! life from #aking to liberation is pro,ected b!
=iva.
(chools from the Trinachiketa to the 1oga depend on Ishvara-s illusion
(on the still lo#er level)8 from the Loka!ata to (ankh!a the schools
depend on =iva-s illusion. "ence, the aspirants to liberation should not
consider these schools (being illusor!) but the (essential) truth about
Brahman is to be considered #ith steadiness.
I@$75$9*. Onl! one #ho looks upon ever!thing in relation to
consciousness is the kno#er proper, (hiva, @ishnu and Brahma.
4ithout a good preceptor-s grace it is hard to give up ob,ects, to see
truth and (to realiDe) the pristine state. The pristine state is naturall!
realiDed b! a 1ogin #ho has po#er generated in him and has given up
all (#orldl!) activit!.
4hen a man perceives even a little difference (bet#een these) then,
there #ill be fear for him, doubtless. ; person #ith #isdom as the e!e
sees the supreme as present ever!#here H one #ithout #isdom does
not, like a blind man, the sun.
The supreme being is kno#ledge alone H so a mortal becomes
immortal onl! b! vision of Brahman. 4hen the Great be!ond is seen,
the knot of the heart snaps, all doubts are smashed and all (#orldl!)
actions die a#a!.
Iv$9.$97. Be devoted to (amvid, #ith single attention, giving up the
non$spiritual attitude and unaffected b! the condition of the #orld. In a
desert all the #ater (in mirages) is an illusion H onl! the desert is real8
(similarl!) on reflection all the three #orlds are nothing more than chit.
"e #ho remains giving up #hat is implied and e2pressed is (hiva
himself, the best of the Brahman$+no#ers. That un$deca!ing being is
the substratum (of all), #ithout comparison be!ond #ords and mind,
eternal, omnipotent, omnipresent and subtle.
The mind and the #orld are (onl!) the blooming of the supreme being8
#orldl! life is reduced b! the restraint (of the mind) and non$restraint
(of the spirit).
I@$99$'<5. I shall tell !ou the means of curing mental ills H giving up
#hatever ob,ect is attractive, one attains liberation. it! that #orm of a
man #ho cannot do this giving up #hich is absolutel! good and
dependent on oneself.
The auspicious path cannot be got #ithout subduing the mind #hich is
giving up desires and #hich can be achieved b! one-s o#n effort. 4hen
the mind is cut b! the #eapon of non$pro,ection, then is achieved
(realiDed) the Brahman, omnipresent and tranAuil. "old !ourself, un$
e2cited, released from thought of #orldl! e2istence, having great
#isdom H the s#allo#ed (controlled) mind is the place of kno#ledge.
/esorting to great effort, making the mind non$mind, meditating in the
heart, #ith the edge of the #heel of consciousness. +ill the mind
#ithout hesitation8 !our (internal) enemies #ill not bind !ou.
)I am he, this is mine-, the mind is onl! so much H this is cut do#n b!
the knife of non$pro,ection. The mind is blo#n a#a! onl! b! the #ind of
non$pro,ection, like the bank of clouds in the autumn sk!. Let the #inds
of deluge blo#, let the oceans become one (to destro! the #orld), let
all the t#elve suns blaDe8 the mind is not affected.
1ou remain intent upon that state of the empire of truth #hich can onl!
be non$pro,ection and #hich gives all success.
&o#here is the mind seen to be #ithout fickleness H it is the nature of
mind, ,ust as heat is that of fire. This po#er of pulsation e2isting as
mind H kno# this to be the po#er #hich is the ostentatious #orld. The
mind #ithout #avering is said to be ;mrita. The same is said to be
liberation in the (hastraic doctrine.
This #avering #hich is another name for ignorance H destro! this #ith
reflection. (inless one, be free from pro,ections (vikalpas) attaining that
position #ith #hich the mind becomes united b! means of human
effort.
"ence, resorting to (human) effort, possessing (i.e. 6ontrolling) the
mind #ith the mind, be form and free from an2iet!, in the place
#ithout grief. Onl! the mind can control the mind firml! H #ho can
control a king e2cept another king B
Lor those grasped b! the crocodile of desire and fallen into the ocean
of #orldl! life and carried a#a! (tossed about) b! the #hirlpools, onl!
the mind is the life$boat. Break the mind, #ith the mind, the rope, uplift
!ourself from #orldl! life H #hich cannot be crossed b! another.
I@$''7$''3. 4hatever propensit! called the mind arises from previous
(other) impulses, these a #ise one is to avoid and from this there #ill
be reduction of ignorance. Give up the tendenc! to differentiate8 giving
up the instinct for (#orldl!) en,o!ment H then giving up both positive
and negative (tendencies), be blissful #ithout mental pro,ection.
The avoidance of desire to#ards #hatever is seen is the destruction of
the mind, of ignorance. Lreedom from desire is e2tinction (liberation),
acceptance of desire is miser!.
In the un$enlightened people ignorance is seen to e2ist. "o# can it
e2ist in a person of sound #isdom, being accepted onl! in name.
Ignorance s#ings a person on the steep rocks of samsara, having the
thorn! bushes of miser!, not #hen ignorance dies a#a! leading to the
desire for perception of the self, reducing delusions. 4hen ever!thing
is seen, this desire too melts a#a!.
This ignorance is onl! desire, its destruction is said to be liberation H
this results b! the destruction of pro,ections. The intense darkness,
ignorance, is reduced #hen, in the sk! of the mind, the night of
propensities fades a#a!, b! the sight of the sun of consciousness.
Iv$''5$'*'. The supreme lord is the ineffable conscious principle
present ever! #here and devoid of mental miser!. ;ll this (cosmos) is
Brahman, eternall! conscious, undeca!ing. The other thing namel!
mental pro,ections, does not reall! e2ist.
&othing is reall! born, dies in this triad of #orlds, nor is there an!
realit! in various stages of things8 onl! ure 6onsciousness is real,
#hich is aloof, shining b! itself common to all and free from mental
torment.
4hen this is ever realiDed as pure, untroubled, serene, calm and
unchanging, this mind realiDes through reflection H the mind is called
so because of reflection.
I@$'**$'*3. (o, this thought caused b! force, is destro!ed b!
resolution. The mind is bound strongl! b! the resolution )I am not
Brahman-8 it is released b! the resolve )I am Brahman-8 it is bound b!
the concept in keeping #ith the thought )I am, lean, bound b! miser!8 I
have hands, feet etc.- 4hereas, it is released b! the conviction
follo#ing the thought )I am not miserable, I have no bod!, the soul is
not bound-. One is liberated #hen ignorance dies a#a!, b! the internal
conviction. )I am not the flesh, the bones8 I am be!ond the bod!-.
I@$'*5$'.'. )This ignorance is due to imagination, b! conceiving the
non$spirit as spirit. /esorting to great effort, #ith supreme resolve, and
abandoning desire at a distance, be blissful #ithout fanc!.
>! son, m! #ealth, he is mine H such propensit! leaps about b! the
tangle of senses. %o not be ignorant, be #ise8 give up involvement is
samsara H #h! do !ou #ail like an ignorant person b! such
attachment B 4hat is this bod! of !ours, dull, dumb, impure lump of
flesh, for #hich !ou are overpo#ered b! #orldl! pleasure and pain B
It is strange that the true Brahman is forgotten b! people ! >a! !ou
not be smeared b! attachment #hen !ou are active.
(trange also that mountains are bound b! lotus fibre ! This universe is
perturbed b! the ignorance #hich is non$e2istent ! >ere grass has
become adamant !
@$'$7. Then I shall speak trul! of the seven steps of ignorance, seven of
#isdom. The stages bet#een are countless and produced other#ise.
Liberation is e2istence in natural (spiritual) condition8 lapse from it is
the concept of )I- H attributes like desire and hate, born of ignorance,
are not for those #ho do not s#erve from their nature as a result of the
realiDation of pure consciousness.
The fall from spiritual nature, the dro#ning of consciousness in mental
matters8 there is no other delusion, no# or in future, than this.
The e2istence in spiritual nature is said to be the destruction of mental
activit!, being in the middle (unaffected), #hen the mind goes from
ob,ect to ob,ect. The e2istence$supreme in nature is remaining like
stone, all ideation d!ing out, free from #aking and sleep.
That is one-s o#n (spiritual) nature #hich is not inert, the non$pulsating
(placid) mind, #hen the ego$aspect is dead.
@$9$*<. 4aking in seed state, (simple) #aking, great #aking, etc., the
seven$fold delusion $#hen these combine among themselves, the!
become manifold8 hear of its nature.
The first stage is the consciousness undesirable, pure condition, taking
the name of mind, =iva etc., #hich #ill come into e2istence. 4aking
e2isting as seed (potential) is said to be #aking$in$seed H this is the
ne# or first condition of consciousness.
The #aking state (second)E after the ne# stage, the (subtle) concept
)I-, )>ine- arising purel! H this is #aking, non$e2istent earlier.
The great #akingE the broad (gross) concept arising in a previous birth
as )I- and )>ine-.
The 4aking$%reamE The )kingdom- of the mind, #hich has developed or
not, as identif!ing one-s self #ith these.
The dream stateE it is of man! kinds arising from the #aking state, in
the form of t#o$moons, shell$silver, mirage etc. The reflection b! the
a#akened person )this #as seen onl! a short time, it #ill not arise H
Because of not seeing for long, it is like the #orking state.-
The dream$#aking stateE the inert condition of =iva, giving up the si2
conditions.
The deep sleep is filled #ith the future miser! H in #hich condition the
#orld is merged in darkness.
The seven stages have been spoken b! me of ignorance H each of
these has hundreds of varieties #ith various splendours.
@$*'$.3. B! kno#ing the seven stages of kno#ledge, one #ill not be
sub$merged in the mire of illusions. >an! schools speak variousl! of
the stages of 1oga but onl! the follo#ing are acceptable to meE
liberation follo#s after the seven stages.
The first stage of kno#ledge H is auspicious desire, the second is
reflection, the third is thinning of the mind, the fourth is attainment of
(attva, then detachment, the si2th is reflection on ob,ects and the
seventh is of the Turi!a.
Their e2planationE The #ise sa! that the auspicious desire is the desire
follo#ing detachment Hmeditation )#h! do I remain like a fool, being
looked upon b! good people B-
/eflection is good activit! (tendenc!) after the practice of detachment
and contact #ith scriptures and good people.
Thinning of the >ind is the condition #here the attachment to sense$
ob,ects is reduced b! means of auspicious desire and reflection.
(attvapatti is the mind in the pure (attva condition b! the practice of
the above three stages.
The ;samsakti stage is the developed condition, #ithout even a trace
of involvement, b! means of the practice of the four stages.
adarthabhavana is the si2th stage resulting from the five stages,
delighting in the spirit firml! b! the non$contemplation of ob,ects
internal and e2ternal.
The )Lourth- (Transcendental) condition (here the seventh) is
concentration on one-s nature, seeing no real difference, b! the long
practice of the si2 stages H this is the stage of =ivanmukti.
The stage )Be!ond the Lourth- is the stage of liberation #ithout the
bod!.
@$.5$0<. &idagha, those #ho have reached the seventh stage, delight
in the spirit H the! do not dro#n in pleasure and pain. The! do (or not
do) #hatever is onl! relevant and minimal. The! perform actions
follo#ing the past, a#akened (impelled) b! those nearb!, like one
#aking from sleep.
These seven stages can be kno#n onl! b! the enlightened H reaching
#hich condition, even animals, barbarians etc., are liberated #ith or
#ithout the bod! surel!.
4isdom indeed is the breaking of the knot and the liberation H the
d!ing of the illusion of mirage.
@$0'. But those #ho have crossed the ocean of illusion H the! have
reached the high position.
@$0*$0.. The means of calming the mind is said to be 1oga. This is to
be kno#n as having seven stages #hich lead to the status of Brahman.
@$00. There, there is no feeling of )!ou- and )I-, one-s o#n and another,
nor the perception of e2istence or non$e2istence.
@$03. ;ll is calm (needing) no support, e2isting in the ether (of the
heart), eternal, auspicious, devoid of ailment and illusion, name and
cause.
@$05. &either e2istent nor$e2istent, nor in bet#een, nor the negation of
all8 be!ond the grasp of mind and #ords, fuller than the fullest, more
,o!ful than ,o!.
@$07. Be!ond (#orldl!) perception, the limit of one-s hope (horiDon)
e2tensive, there is no e2istence of an! thing other than pure cognition.
@$09. The bod! e2ists onl! #hen there is the relationship of the
perceiver, the perceived and the vision connecting them, #hereas this
position (of liberation) is devoid of such relation (of the distinct)
erceiver, erception and ob,ect.
@$0:. )In bet#een the movement of the mind from ob,ect to ob,ect
there is the unAualified essence of intelligence. This is immaterial
perception, reflection8 al#a!s identif! !ourself #ith That.
@$3<. )1our eternal essence (is), devoid of states like #akefulness,
dream and deep sleep or FAualities like intelligence and inertness8
al#a!s identif! !ourself #ith that.
@$3'. )F2cluding that heart of stone, inertness, al#a!s identif! !ourself
#ith that #hich is be!ond the mind. %iscarding the mind in the far
distance (!ou see) !ou are that #hich is8 be established as That.
@$3*. )Lirst the mind #as formed from the principle of the supreme (elf8
b! the mind has this #orld, #ith its multitudinous details, been spread
out. 4ise men ! The nihil, alluringl! named, shines forth from the nihil
as the blue does from the sk!.
@$3.. )4hen the mind is dissolved, through the attenuation of mental
constructions, the mist of cosmic fancies #ill stand dissolved. The one,
infinite, unborn, pristine and pure (pirit shines forth #ithin as the
cloudless sk! in autumn.
@$30. )In the sk! has sprung up a picture #ithout a painter or a basis
(i.e. canvas). It has no perceiver8 (it is) one-s o#n e2perience #ithout
the medium of sleep or dream.
@$33. )In the conscious (elf that is the #itness, common, transparent
and indisputable, as a mirror, are reflected all the #orlds #ithout
#illing (of an! kind).
@$35. )Lor curing the mind of its fickleness, deliberatel! reflect that the
one Brahman is the (k! of the (pirit, the impartite (elf of the cosmos.
@$37. );s an immense rock, covered #ith main lines and sub$lines,
learn to regard the one Brahman #ith the three #orlds superposed on
It.
@$39. )&o# it has been kno#n that this problem #orld is not produced,
as there is no second entit! to serve as a cause. This alluring (#orld)
ma! be looked upon as a marvel.
@$3:. )Long agitated (as I have been, no#) I am at rest8 there is nothing
other than pure (pirit. La!ing aside all doubts, discarding all sense of
#onder, behold !
@$5<(a). )/epudiating all mental constructions, the principle of
mindlessness (ma! be seen to be) the highest status.
@$5<(b). )(The sages), having liAuidated their sins, have attained
infinitude $$
@$5'(a). )Those (sages) #hose intellects are great and tranAuil and #ho
have risen above the mind.
@$5'(b)$5*. )One #ho has reasoned out (the nature of things according
to the @edanta), the modifications of #hose mind (ob,ectivel! induced)
have ceased, #ho has given up all reasoning (vis$?$vis ob,ects), #ho
has dismissed the ob,ective realm, empt! of values but has seiDed on
#hat alone has eternal value, has a mind that conforms to the eternal
/ealit!.
@$5.$55. )4hen the net of deep$seated impressions of empirical life is
split as a fo#ler-s net b! a rat, #hen, due to dispassion-s po#er, the
knots of the heart are loosened, one-s nature as Brahman becomes
cr!stal clear o#ing to the e2periential +no#ledge (of Brahman) even as
mudd! #ater treated #ith the +ataka$po#der. &o# one e2periences
the eternal 4itness8 no longer one beholds the inert (non$(een). 4hile
(!et) living one is a#akened to the supreme Truth that alone is to be
realiDed. One is totall! oblivious of the #a!s of the #orld, shrouded in
the thick gloom of delusion8 and due to an eminent degree of mature
dispassion, one ceases to have an! relish for even the so$called
delectables that are (in fact) dr! and tasteless.
@$57. )Like a bird from its cage, from delusions flies forth the mind
devoid of attachments, frailties, dualities and props.
@$59. )The mind filled #ith (Truth) shines like the full$moon vanAuishing
all meanness born of perple2ities and dismissing all dilemmas due to
(idle) curiosities.
@$5:. )&either I nor aught else e2ists here8 I am but Brahman that is
eace- H thus perceives he #ho beholds the link bet#een the e2istent
and the non$e2istent.
@$7<. );s the mind indifferentl! contacts ob,ects of the senses of sight,
etc.8 #hen encountered b! chance, so does the man of steadfast
intellect regard (courses of) action (in his dail! life).
@$7'. )F2perience lived through +no#ledgeabl! alone proves
satisfactor!. The thief recognised and befriended is no longer a thief
but turns out to be a friend.
@$7*. );s an unplanned ,ourne! to a village, #hen accomplished, is
treated (#ithout) elation) b! the travellers, so is the splendour of
en,o!ment (that ma! fall to their lot) deemed b! those #ho kno#.
@$7.. )Fven a little diversion of the #ell$controlled mind is reckoned
Auite ample8 no elaboration of it is sought as such (elaboration) is a
source of (future) afflictions.
@$70. ; +ing liberated from detention is glad to eat (but) a morsel. One
unattacked and undetained hardl! cares for his (entire) kingdom.
@$73. )Locking one arm in the other, setting one ro# of teeth on the
other and putting some limbs against others, conAuer the mind.
@$75. )Lrom this sea of empirical life there is no #a! out e2cept victor!
over the mind. In this vast empire of hell, hard to subdue are one-s and
adversaries H the sense$organs H #ho ride on the unrul! elephants, the
sins, and are armed #ith the long arro#s of cravings.
@$77. )In the case of one #hose egoistic vigour has been attenuated
and #ho has vanAuished his foes, the sense$organs, latent
impressions, intent on en,o!ments, #ear off as lotuses do in #inter.
@$79. )Like no eternal spirits8 latent impressions cut capers onl! as long
as the mind remains unvanAuished for lack of intense cultivation of the
non$dual truth.
@$7:. )Of the men of discrimination, the mind, I deem, is a servant as it
accomplishes #hat is sought8 a minister as it proves the cause of all
gains8 and a lo!al chieftain as it regulates the assailing sense$organs.
@$9<. )The mind of the #ise, I deem, is a loving spouse as it pleases8 a
protective parent as it guards and a friend as it marshals the best
(arguments)
@$9'. )The paternal mind, #ell studied #ith the e!e of the (hastras and
realiDed in (the light of) one-s o#n reason8 abolishes itself in !ielding
supreme perfection.
@$9*. )F2tremel! perverse and inveterate (in itself), (once) #ell$
a#akened and controlled and purged, the delightful mind$gem shines
(in one-s heart) po#ered b! its o#n virtues.
@$9.. )O Brahmin ! To #in perfection be luminous after #ashing clean,
in the #aters of discrimination, the mind$gem steeped in the mire of
man! fla#s.
@$90. )B! #holl! overcoming the inimical senses, resorting to sovereign
discrimination, and beholding the Truth #ith the intellect, cross the sea
of empirical e2istence.
@$93. )The #ise kno# that concern, as such, is the abode of endless
pains8 the! also kno# that un$concern is the home of ,o!s, both here
and hereafter.
@$95. )Bound b! the cords of latent impressions this #orld revolves
(constituting empirical life). In manifestation, the! agonise8 #hen
obliterated the! make for #ell$being.
@$97. )Though intellectual, though e2tremel! and variousl! learned,
though high$born and eminent, one is bound b! cravings as a lion is
#ith a chain.
@$99. )resorting to supreme personal endeavour and perseverance and
conforming to (hastraic conduct un#averingl!, #ho ma! not #in
perfection B
@$9:. )I am this entire cosmos8 I am the supreme (elf that lapses not.
&othing other than me is H this vision is the supreme assertion of the
(elf as )I- (or, the first level of self$assertion).
@$:<. )I transcend all8 I am subtler than a hair-s tip- H such, O Brahmin,
is the second and beneficent mode of self $assertion.
@$:'. )This (mode) promotes liberation and not bondage. (4itness) the
case of the Liberated in$life.
@$:*. )The conviction that I am no more than a bundle of parts like
hands, feet, etc.8 is the third mode of self$assertion H it is empirical and
pett!.
@$:.. )This root of the evil tree of empirical life is #icked and must be
renounced. (mitten b! this, the #orldl! man rapidl! falls ever lo#er.
@$:0. )%iscarding this #icked mode of self$assertion from one-s life, in
due course, b! virtue of the beneficent mode, one achieves liberation
in peace.
@$:3. )/esorting to the first t#o non$#orldl! modes of self$assertion,
the third #orldl! mode that occasions pain must be renounced.
@$:5. )&e2t discarding even the first t#o, one becomes free from all
modes of self$assertion and thus ascends to the transcendent status
(of freedom).
@$:7. )Bondage is nothing but craving for ob,ective en,o!ment8 its
renunciation is said to be liberation. >ind-s affirmation is perilous8 its
negation is great good fortune. The mind of the +no#er tends to
negation8 the mind of the ignorant is the chain (of bondage).
@$:9. )The (timeless) mind of the +no#er is either blissful nor blissless8
neither fickle nor stirless. It neither is nor is not. &or does it occup! a
mind position among all these H so maintain the #ise.
@$::. )=ust as, due to subtlet! ether, illumined b! the (pirit, is not
(ob,ectivel!) perceived, so the impartite (pirit, though all perceiving, is
not observed.
@$'<<. )The imperishable (pirit, free from all imaginings and be!ond
nomenclature, has been assigned designations like one-s (elf, etc.
@$'<'$'<*. )Transparent like a hundredth part of ether, partless as
manifested in those #ho kno#, ever a#are of the sole (elf of all that is
pure in empirical life, this (pirit neither sets nor rises8 neither rises up
nor lies (lo#)8 neither goes nor returns8 it is neither present nor absent
here.
@$'<.. )This (pirit has a fla#less mode (of its o#n), indubitable and
propless.
@$'<0. );t the ver! outset, purif! the disciple through e2cellence such
as mind-s tranAuillit!, restraint of sense$organs, etc. &e2t impart to
him the teaching that all this (#orld) is Brahman, viD., the purified
Thou.
@$'<3. )One #ho teaches an ignoramus or half$a#akened (disciple) that
)all this is Brahman- #ill (in effect) plunge him in an endless series of
hells.
@$'<5. )But a disciple #hose intellect has been #ell$a#akened, #hose
craving for ob,ective en,o!ments has been e2tinguished, and #ho is
free from all )e2pectations- is rid of all impurities born of nescience8 the
#ise teacher ma! instruct him.
@$'<7. )Like its effulgence #here there is light, like the da! #here there
is the sun, like the fragrance #here there is a flo#er, so is there a #orld
#here there is the (pirit.
@$'<9. )4hen the vie#$point of +no#ledge is purged, #hen (the da#n
of) a#akening spreads vastl!, this ver! #orld #ill cease to appear as
real.
@$'<:. )Fstablished in !ourself, !ou #ill realiDe aright the strength and
#eakness of the flood of m! #ords (of instruction) H (!ou #ill realiDe it)
b! the highest mode of nescience that spurs the effort to #ipe out the
sphere of the pett! (elf.
@$'<<. )B! it (the highest mode of nescience) is #on the kno#ledge
that consumes all errors, O Brahmin ! One missile puts another out of
action8 one fla# destro!s its opposite.
@$'''. )One poison ma! be neutralised b! another8 an enem! ma!
destro! another. (uch is the #onderful riddle of elements that pleases
through self$destruction !
@$''*. )The real nature of this riddle is not perceived. ;s it is observed,
it perishes H observed #ith the flaming imagination #hose content isE
)in Truth it e2ists not at all-.
@$''.. )"e #ho cherishes #ith the (creative) and liberating imagination
(the thought that) all this is spirit, that the perception of difference is
nescience, should renounce this (nescience) in all possible #a!s.
@$''0. )sage ! That ultimate (tatus #hich is said to be imperishable is
(in truth) not #on. T#ice$born sage ! (peculate not as to #hence this
(nescience) has arisen.
@$''3. )(peculate rather onE )ho# shall I destro! it B Once it is
dissipated and dispelled !ou #ill (renunciation$)cognise that status.
@$''5. )That integral status (includes the kno#ledge) )4hence this
>a!a has come and ho# it has perished. Therefore tr! to treat (#ith
remedies) this abode of diseases (i.e. >a!a).
@$''7$''9(a). )(o that she ma! not sub,ect !ou again to the sufferings
of birth (etc.,). )The sea of the (pirit shines forth in one-s (elf #ith its
splendid inner vibrations. 4ith certitude meditate in#ardl! that is
homogeneous and infinite.
@$''9(b). )The po#er of the (pirit in the sea of the (pirit is a slightl!
agitated state of the latter.
@$'':. Like a #ave in the sea, that pure o#er shines forth there, ,ust
as the #ind automaticall! blo#s in the sk!.
@$'*<. )In the same #a!, the (elf in itself, b! its o#n po#er, becomes
mobile. That omnipotent %eit! flashes forth for a moment.
@$'*'. )4hose potencies of space, time and action are not enhanced
(b! an! means)8 #ho is pre$eminentl! established in her infinitude,
being full! conscious of her o#n essential nature.
@$'**. Cn$comprehended, (he brings into being a finite form. 4hen
that supremel! enchanting %eit! brings forth that (finite) form.
@$'*.$'*0(a). Other ideas (vie#s), names, number, etc.8 follo# her. The
individual self ()+no#er of the field-) is the designation of this form of
the (pirit, O Brahmin8 it is the basis of space, time and activit!, and its
forms are rooted in manifold (mental) constructions.
@$'*0(b). )"e ()the +no#er of the field-) generating latent impressions,
again, assumes the form of egoism.
@$'*3. )The tainted egoism, as determiner, is called intellect, #hich,
imagining forms, becomes the base for cogitation (or mind).
@$'*5. )4ith its profuse imaginings the mind slo#l! is (transmuted into)
sense$organs. The #ise deem the bod! #ith its hands and feet (nothing
but) the senses.
@$'*7. )Thus, indeed, in stages descends the =iva, bound b! the cords
of imaginings and impressions, and encompassed b! a multitude of
sufferings.
@$'*9. )The potent (pirit, thus degenerating into dense egoism, passes
voluntaril! into bondage as a silk$#orm in its cocoon.
@$'*:. );nd, like a lion in chains, becomes totall! dependent finding
itself #ithin a net of its o#n imaginings and nothing more.
@$'.<. )(ometimes (it operates as) mind, sometimes as intellect8
sometimes as cognition8 sometimes as (pure) action. (ometimes it is
egoism and sometimes it is held to be #hat is thought.
@$'.'. )(ometimes it is called rakriti and sometimes it is held to be
>a!a. (ometimes it is designated a )fla#- and sometimes referred to as
)action-.
@$'.*. )(ometimes it is proclaimed as bondage and sometimes
accounted the )eight$fold case-. (ometimes it is said to be avid!a and
sometimes it is identified #ith )desire-.
@$'... )Bearing #ithin itself, as its seeds the fig$tree, this entire
empirical sphere that fashions the cords of cravings, the =iva is veril! a
tree sans fruits.
@$'.0$'.3(a). O Brahmin ! Like an elephant stuck in the morass, is the
mind consumed in the flames of #orries, crushed b! the p!thon of
rage, attached to the #aves of the sea of lust, and oblivious of its o#n
grand progenitor (the (pirit)E $$ rescue it.
@$'.3(b)$'.5. )Thus are the =ivas (living beings) phases of the (pirit
and established through bringing the empirical sphere into being. Their
forms, in lakhs and 6rores, have been assigned b! Brahma.
&umberless (=ivas) #ere born in the past and even no# are being
brought forth on all sides.
@$'.7. )Others also #ill be born like multitudes of #ater$drops from a
#ater$fall. (ome of them are in their first birth8 others have (alread!)
had more than a hundred births.
@$'.9. )1et others have (alread!) had countless births. (ome #ill have
t#o or more births, besides. (ome are born as sub$human and super$
human beings, gifted #ith music and +no#ledge8 some as might!
reptiles.
@$'.:. )(ome of (these living beings) are (to be identified #ith) the sun,
the moon and the lord of #aters8 others #ith (hiva, @ishnu and
Brahma. (ome divided themselves as Brahmins, +shatri!as, @aish!as,
(udras.
@$'0<. )Others #ith grass, herbs, trees, #ith their fruits, roots and
#inged insects. =ivas are (also to be identified #ith) trees like the
+adamba, the =ambira, the (ama, Tala and Tamala.
@$'0'. );nd #ith mounts like >ahendra, >ala!a, (ah!a, >andara and
>eru8 and #ith the seas of salt #ater, milk, ghee and sugarcane$,uice.
@$'0*. );nd #ith the vast Auarters, and fast$running rivers8 some of
these sport high above (the earth)8 some descend and again fl!
up#ards.
@$'0.$'00(a). )"it ceaselessl! b! death, as though the! are balls hit b!
the hands, these =ivas are ceaselessl! struck do#n b! death as balls
are b! the hand. "aving undergone thousands of births, again, some
un#ise ones despite (a degree of) discrimination, fall into the turmoils
of #orldl! life.
@$'00(b)$'03. )The principle of the (elf, undetermined b! space, time,
etc.8 b! virtue of Its po#er, ,ust sportivel! assumes a bod! spatial and
temporal. ossessed of innate tendencies (to manifest) various orders
of living beings, Itself is the supreme (Lord and 6reator) that becomes
the mind, that is unstable and inclined to construction and dissolution.
@$'05$'09(a). )In the beginning in a moment, the 6onstructive o#er of
the >ind fashions the transparent (image of) space inclined to o#n, as
its essence, the seed of sound. Then, becoming dense, b! the process
of gross vibrations, that mind brings forth the vibrations of air inclined
to o#n the seed of touch.
@$'09(b)$'0:(a). )Of these t#o space and air, the bases of sound and
touch, b! intense repetitive frictions, is generated the fire.
@$'0:(b)$'3<. )Then the mind enriched b! these three including
rudimentar! form proceeds to the notion of pure liAuidit! and,
instantaneousl!, becomes a#are of the coolness of #ater follo#ed b!
the perception of #ater.
@$'3'. )The mind thus enriched b! such attributes meditates all at
once on rudimentar! smell8 thence arises the perception of the earth$
element.
@$'3*. )&e2t this bod! encompassed b! the rudimentar! elements
discards its subtleness beholding in the sk! a flash like a spark of fire.
@$'3.. )6on,oined to the element of egoism and the seed of the
intellect, this bee in the lotus of the elemental heart is (no#) st!led the
ur!ashtaka.
@$'30. )%ue to intensit! of !earning in it, b! meditating on a
resplendent embodiment, the mind gro#s grosser as a Bilva$fruit does
through the process of ripening.
@$'33. )That effulgence in the sk!, shining like liAuid gold in a crucible,
assumes a form #ith definite contours b! virtue of its inherent nature.
@$'35. )Cp#ards is the round head8 do#n#ards the feet. Of the t#o
sides are the hands and in the middle #hat functions as the bell!.
@$'37(a). )In course of time the bod! (ind#elt b! the mind) gets full!
developed and becomes fla#less.
@$'37(b)$'39(a). )That same divine Brahma, the grandfather of the
entire #orld, gets established in intelligence, purit!, strength, energ!,
forms of kno#ledge and lordship.
@$'39(b)$'5<(a). )Beholding his o#n attractive and pre$eminent bod!,
the blessed Lord, the range of #hose perception embraces all the three
divisions of time, #ondered #hat first #ould make its appearance in
this supreme space #hose essence is pure (pirit and #hose limits are
no#here.
@$'5<(b). )Thus #ondered Brahma #hose vision #as as fla#less as that
of (hiva.
@$'5'. )In large groups he behold b!gone orders of (cosmic)
manifestation. &e2t he recollected them all in the due order of all their
attributes.
@$'5*. )(Then) sportivel! he fashioned, b! (sheer) imagination,
variegated living beings #ith their uniAue patterns of behaviour H the
#hole constituting, as it #ere, a cit! in the sk!.
@$'5.. )Lor securing their happ! state as #ell as liberation, for
attaining righteousness, love and #ealth, he set up (hastras endless
and varied.
@$'50. );s the e2istence of the #orld has been set up b! mind in the
form of Brahma, it lasts onl! as long as Brahma8 #ith his destruction,
the #orld too perishes.
@$'53. )O best of Brahmins, in realit! nothing an!#here, at an! time, is
born or is destro!ed. ;ll that is seen is unreal (neither is nor is not).
@$'55. )Give up the idle sho# of empirical life, a ver! pit of the
serpents of cravings. +no#ing this to be unreal, reduce them all to the
status of their ground.
@$'57. @is$?$vis )the cit! in the sk!-, #hether adorned or not, or the
parts of its constitutive case (the nescience), progen! etc., #hat
rationale is there for pleasures and pains B
@$'59. )(orro# H and not a sense of gratification H is in order as regards
#ealth and spouse in their nourishing state. 4ho can have a sense of
reassurance here as the nescience of delusion gets more and more
entrenched B
@$'5:. )Those ver! (empirical) e2periences #hich, in their abundance,
cause a fool to get attached (to this #orld) are the source, in the case
of a #ise man, of his dispassion.
@$'7<. )Therefore, &idagha, #ith !our a#areness of Truth, cultivate
indifference to #hatever has perished among the activities of empirical
life and accept #hatever offers itself.
@$'7'. )The marks of a man of discrimination are spontaneous
indifference to e2periences that do not come of their o#n accord and
heart! acceptance of those that do.
@$'7*. )+no#ing and resorting to the untarnished middle status
bet#een the real and the unreal, neither cling to nor fl! from the
ob,ective realm, e2ternal or internal.
@$'7.. )The intelligence of a #ise and active man, free from
attachment and aversion, remains untarnished like a lotus leaf
unmoistened b! #ater.
@$'70. )O t#ice$born (sage), if the glamour of ob,ects charms not !our
heart, then, having grasped #hat ought to be kno#n (achieved true
#isdom), !ou have crossed the sea of empirical life.
@$'73. )In order to #in the pre$eminent (tatus separate, b! means of
supreme #isdom, the functioning mind from (all) latent impressions as
one does a strong scent from the flo#er.
@$'75. )The superior men of discrimination #ho board the (hip of
4isdom cross this sea of empirical life full of the #aters of latent
impressions.
@$'77. )Those men #ho kno# this #orld as #ell as #hat is be!ond
conform to all things. The! neither shun nor seek the #a!s of the
#orld.
@$'79. )The sprouting of mental construction consists in (pirits-
proneness to ob,ects ()kno#ables-) H the (pirit that is infinite, that is
the Truth of the (elf, and that is Cniversal Being.
@$'7:. )That ver! sprouting having lightl! come into being graduall!
fills out, developing into the mind8 then it promotes inertness like a
cloud.
@$'9<. )Imagining ob,ects as other than the (elf, as it #ere, the (pirit is
transformed into a constructive process, as it #ere8 ,ust as a seed is
into a sprout.
@$'9'. (>ental) construction is indeed the process of putting together
(of constituents)8 it comes automaticall! into being and #a2es fast
unto pain, never unto delight.
@$'9*. )Indulge not in mental construction8 in a state of stabilit!, d#ell
not on positive e2istence. ersevere in stopping mental construction.
Thus one never again pursues the trail of construction.
@$'9.. )B! the mere absence of imagination, (the process of) mental
construction d#indles automaticall!. (One act of) construction leads to
another. >ind battens on itself, O sage !
@$'90. )Getting (off construction) abide in the (elf. Once this is done,
#hat can prove difficult B =ust as this sk! is empt!, so is the entire
cosmos.
@$'93. )4ise Brahmin ! =ust as a padd! husk or the black coating on
copper, through effort, is destro!ed so also ma! the mental impurities
of man.
@$'95. );s a grain of padd!, the innate impurit! of a =iva, too, can be
destro!ed in ample measure. There is no doubt in that. Therefore,
strive-.
@I$'. )Giving up the deepl! felt and seductive glamour, consisting in
imagination, of empirical life, !ou remain #hat !ou (reall!) are8 O
sinless one ! (portivel! roam the #orld.
@I$*. )B! means of the trenchant and creative thought, cI am a non$
agent in all conte2tsc, there remains but the (perception of) sameness,
called, csupreme immortalit!c.
@I$.. )In regard to all elaborations of pain due solel! to one-s sense of
agenc!, (finall!) there remains but sameness #hen one-s mental
constructions d#indle a#a!.
@I$0. )This sameness, amidst all emotional moods, is the status
grounded in Truth. ;nchored in it the mind is no more reborn.
@I$3. )O, sage ! /enouncing all forms of agenc! and non$agenc! and
abolishing the mind, !ou remain #hat !ou (reall!) are8 be steadfast.
@I$5$7. )(tead$fast in the final stabilit!, give up the ver! tendenc! to
renunciation. Giving up ever!thing together #ith its cause H the
dichotom! bet#een (pirit and mind, light and darkness, etc.8 the latent
impressions and #hat generates them H as #ell as the vibrations of
vital breath, (be !ou) sk!$like #ith a stilled intellect.
@I$9. )"aving totall! #iped out from the heart the massed ro#s of
latent impression, one #ho remains free from all an2iet! is the
liberated, is the supreme %eit!.
@I$:. )I have seen all that is #orth seeing8 through delusion have I
#andered in all the ten directions of space. Lor the ignorant #ho
roams, through reasoning, (the regions of) empirical e2istence, the
latter shrinks into the dimensions of a co#-s hoof.
@I$'<. )In the bod! #ith its ins and outs, up and do#n, in the regions
bet#een, here and there, there is the (elf8 there is no #orld that is not
the (elf through and through.
@I$''. )There is nothing in #hich I am not8 there is nothing #hich is not
That, through and through. 4hat more do I #ant B ;ll things are
essentiall! Being and (pirit, pervaded b! That.
@I$'*. );ll this is indeed Brahman8 all this e2tended realit! is the (elf. I
am one and this is another H give up this delusion, O sinless one !
@I$'.. )The superimposed (ob,ects) cannot possibl! be in the eternal,
e2tended and undivided Brahman. There is neither sorro#, delusion,
old age nor birth.
@I$'0. )4hat (in realit!) is here onl! That e2ists. ;l#a!s be calm,
e2periencing things as the! occur and entertaining no desire
#hatsoever.
@I$'3(a). &either shunning nor grasping, be al#a!s calm.
@I$'3(b)$'5. )>agnanimous one ! Lla#less cognitions s#iftl! fl! to him
#ho finds himself in his last birth, ,ust as pure pearls lodge themselves
in the best bamboo. This e2ample has been offered to suit best those
#ho develop dispassion.
@I$'7. )The certitude of the ,o! of cognition (results from) intimate
contact of the perceiver and the ob,ect. 4e dul! meditate on that
stable (elf, manifest in the truth of one-s self (the source of the ,o! of
cognition).
@I$'9. )Giving up the seer-s perception and the ob,ect together #ith
latent impressions, #e dul! meditate on the (elf that manifests Itself
first as perception.
@I$':. )4e dul! meditate on the eternal (elf, the illumination of all
lights, that occupies the middle ground bet#een the cisc and the cis
notc.
@I$*<. )%iscarding the Lord #ho reigns in the heart, those #ho run after
(some other) God are in fact seeking a gem after casting a#a! the
+austubha alread! in their possession.
@I$*'. );s Indra smites mountain peaks #ith his thunder$bolt, so should
one strike, #ith the rod of discrimination, these adversaries in the form
of sense$organs, both active and passive.
@I$**. )In the evil dream (seen) in the night of empirical life H in this
empt! illusion of the bod! H ever!thing e2perienced (as the e2tended)
delusion of empirical) life is impure.
@I$*.. )In childhood one is stupefied b! ignorance8 in !outh one in
vanAuished b! #oman. In the period that remains one is #orried b!
one-s #ife. 4hat can one H the meanest of men H accomplish B
@I$*0. )(But #ail as follo#s)E Cnrealit! rides on the top of e2istence8
ugliness on the top of things lovel!8 pains ride on the top of pleasures.
4hat single entit! ma! I resort to B
@I$*3. )Fven those men pass a#a! on the closing and opening of #hose
e!es depends #orld-s disaster or prosperit!. Of #hat account are folk
like m! (humble) self B
@I$*5. )Fmpirical life is said to be the ver! limit of sufferings. 4hen
(one-s) bod! has slipped into its depths, ho# can pleasure be #on B
@I$*7. )I am a#ake ! I am a#ake ! ! "ere is the #icked thief (#ho has
been pestering me, viD.,) the mind. I shall destro! him8 I have long
been under his assault.
@I$*9. )%on-t be depressed. (eek not to seiDe #hat is fit onl! to be
esche#ed. Giving up (ideas of both) re,ection and seiDure, remain
rooted in #hat is neither to be re,ected nor seiDed8 be #holl! firm.
@I$*:$.<. )The +no#er rid of things to be re,ected or seiDed has,
#ithout latent impressions, Aualities (such as)E freedom from desire
and fear, conation and action8 eternit!, eAualit!, #isdom, gentleness,
certitude, steadfastness, amiabilit!, contentment, charit! and soft$
spokenness.
@I$.'$.*. )4ith the sharp needle of (penetrating) intelligence, tear up
the nest cast b! the fisher$#oman of 6raving in the #aters of
transmigrator! life H a net made of the cords of (variegated) thoughts,
even as a strong #ind scatters (the vast) net of clouds. Then abide in
the vast status (as immutable Brahman).
@I$... )6leaving the mind #ith the mind itself as one does a tree #ith
an a2e, and attaining the hol! status, at once, be steadfast.
@I$.0. )(tanding or moving, sleeping or #alking, d#elling in a place,
fl!ing aloft or falling do#n, in#ardl! sure that (all) this is but unreal,
esche# (all) clinging.
@I$.3. )If !ou depend on this ob,ective (#orld), !ou have a mind and
are in bondage. If !ou re,ect the ob,ective (#orld), !ou have no mind8
!ou are liberated.
@I$.5. )c&either am I nor is this realc H so thinking remain absolutel!
immovable, in the intervals of sub,ective and ob,ective a#areness.
@I$.7. /id of #hat en,o!s and #hat is en,o!ed, set in the middle ground
bet#een the ob,ect and its en,o!er, be ever given to the contemplation
of !our (elf as (pure) a#areness.
@I$.9. )%#elling on cthe tastec, be filled #ith the supreme (elf8
resorting to the propless, stead! !ourself off and on.
@I$.:. )Those #ho are bound b! ropes are releasedE (but) none in the
grip of craving ma! be released b! an!one. Therefore, &idagha, shed
craving b! renouncing all mental constructions.
@I$0<. )6utting through this innate and sinful craving #hose essence is
egoism #ith the needle of self$abnegation, be stationed in the border
land of the future and the present, entirel! Auelling all fear #hatsoever.
@I$0'$0.. )/e,ecting the inveterate idea. cI am (the ver!) life of these
ob,ects and these ob,ects are m! (ver!) life !c c#ithout these I am
nothing and the! are nothing #ithout mec and reflecting, cI do not
belong to (an!) ob,ect and no ob,ect belongs to mec, the intellect
becomes tranAuillised and the actions are performed in a sporting
spirit. Latent impression (of such an agent) stand renounced. This
renunciation, O Brahmin, is e2tolled as #orth! of profound meditation !
@I$00. )%ue to the eAuilibrium of the intellect, total obliteration of latent
impressions is acAuired. That (indeed) should be deemed the
obliteration of latent impressions, having #on #hich one gives up
(even) the bod! as one is free from all sense of possessions.
@I$03. )"e is called the =ivanmukta (Liberated$in$life) #ho lives after
giving up all conceivable ob,ects8 for he has recreativel! given up all
latent egoistic impressions.
@I$05. )"aving given up all baseless (mental) constructions and the
latent impressions, he #ho has #on tranAuillit! is the best among the
+no#ers of Brahman8 he is the liberated. "is renunciation ma! onl! be
deduced.
@I$07$09. )These t#o fearless ones, unconcerned about pleasures and
pains that occur in the due course of time, have achieved the status as
Brahman H the (passive) renouncer and (the active) 1ogin, both of
#hom are self$disciplined and tranAuillised. O Lord of sages ! Lor the!
neither strive for nor re,ect an!thing amidst the inner, mental
modifications.
@I$0:$3<(a). )"e is called the =ivanmukta #ho lives as one in dreamless
sleep, #ho is neither lifted up nor depressed b! the emotions of ,o!,
intolerance, fear, anger, lust and helplessness and #ho is free from all
ob,ective pre$occupations.
@I$3<(b). )the craving born of latent impressions, oriented to#ards
e2ternal ob,ects, is said to be bound.
@I$3'$3*(a). )The same freed from latent impressions bound up #ith
ob,ects, as such, is said to be liberated. +no# that the desire
culminating in the pra!erful thought, clet this be mindc, to be a strong
chain that spa#ns suffering, birth and fear.
@I$3*(b)$3.(a). )The magnanimous man renounces (this enchaining
desire) vis$?$vis ob,ects both real and unreal and #ins the status that is
sublime.
@I$3.(b)$30(a). )Then outgro#ing the attachment both to bondage and
liberation and the states of pain and pleasure H attachment both to the
real and unreal H remains unshaken like the unagitated ocean.
@I$30(b). )Good (ir, man ma! have a four$fold certitude.
@I$33. )Fngendered b! (m!) mother and father, I am (the bod!) from
the foot to the head. This particular certitude, O Brahmin, results from
the observation of the #orries of bondage !
@I$35. )Good men have second kind of certitude that promotes
liberation H viD.E cI am be!ond all ob,ects and beings8 I am subtler than
the tip of a hairc.
@I$37. )Best of Brahmins, a third kind of certitude has been affirmed
promotive of liberation alone (consisting in the thought) c ;ll this
ob,ective #orld, the entire indestructible universe, is but m!selfc.
@I$39. );lso there is a fourth certitude, !ielding liberation (that consists
of the assertion) cI and the entire #orld are empt! and sk!$like at all
timesc.
@I$3:. )Of these the first is said (to result from) the craving that earns
bondage. Those having the last three are sportive, e2tremel! pure and
are liberated in this (ver!) life. Their cravings have been (#holl!)
purified.
@I$5<. )Great$souled (sage), the mind seiDed #ith the certitude cI am
ever!thingc is never born again to taste of sorro# !
@I$5'. )that Brahman has been (identified #ith) emptiness, rakriti,
>a!a and also consciousness. It has also been said to be c(hiva, pure
(pirit, the Lord, the eternal and the selfc.
@I$5*. )There flourishes but the non$dual o#er that is the supreme (elf
through and through8 it sportivel! builds up the universe #ith (factors)
born of (both) dualit! and non$dualit!.
@I$5.. )"e #ho resorts to the status be!ond all ob,ects, #ho is through
and through the (pirit that is perfect, #ho is neither agitated, nor
complacent, never suffers in this empirical life.
@I$50. )4ho performs the actions that fall to his lot, ever vie#ing foe
and friend alike, #ho is liberated from both likes and dislikes is neither
sad nor hopeful.
@I$53. )4ho utters #hat pleases all8 speaks pleasantl! #hen asked8 and
#ho is conversant #ith the thoughts of all beings never suffers in this
empirical life.
@I$55. )/esorting to the primeval vision (of /ealit!) marked b! the
renunciation of all ob,ects and (elf$established, fearlessl! roam the
#orld, as a (veritable) =ivanmukta.
@I$57. )In#ardl! shedding all cravings, free from attachment, rid of
a(all) latent impressions, (but) e2ternall! conforming to established
patterns of conduct, fearlessl! roam the #orld.
@I$59. )F2ternall! simulating enthusiastic activit!, but, at heart, free
from it all, apparentl! an agent (but) reall! a non$agent, roam the
#orld #ith a purified understanding.
@I$5:. )/enouncing egoism, #ith an apparent reason, shining like the
sk!, untarnished, roam the #orld #ith a purified understanding.
@I$7<. )Flevated, clean of conduct, conforming to established norms of
conduct, free from all inner clinging, leading, as it #ere, an empirical
life.
@I$7'. )/esorting to the inner (pirit of renunciation, apparentl! he acts
to achieve (some) aim (or other). Onl! small men discriminate sa!ingE
One is a relative8 the other is a stranger.
@I$7*$7.(a). )Lor those #ho live magnanimousl! the entire #orld
constitutes but a famil!. /esort to the status free from all
considerations of empirical life, be!ond old age and death, #ho are all
mental constructions are e2tinguished and #here no attachments finds
lodgement.
@I$7.(b). )This is the status of Brahman, absolutel! pure, be!ond all
cravings and sufferings.
@I$70(a). )FAuipped thus and roaming (the earth), one is not
vanAuished b! crisis.
@I$70(b)$73. )B! the prop of detachment and e2cellences like
magnanimit!, lift up !our mind !ourself perseveringl! in order to en,o!
the fruit of Brahmic freedom.
Through detachment, it achieves perfection along the path of negation
(of the ob,ect).
@I$75$77(a). )(The mind, then) is emptied of all cravings as the pure
lake is (of #ater) in the season of autumn.
4h! is not an intelligent man ashamed of clinging to the same dr!
routine of insipid actions, da! after da! B
@I$77(b). )Bondage is fashioned b! consciousness (as sub,ect) and its
ob,ects8 once free from these, liberation follo#s.
@I$79. )c6onsciousness ((pirit) is never an ob,ect8 all is (elfc H this is
the essence of all @edantic doctrines. /esorting to this sure doctrine,
behold (the #orld), intellectuall! and freel!.
@I$7:. )1ou #ill independentl! achieve the (elf, the status of bliss
(holding)E I am (pirit, these #orlds are (pirit, the directions (in (pace)
are (pirit8 these manifested beings are (pirit.
@I$9<$9'. )cI am the glor! (mahas), devoid of ob,ects and perceptions,
#holl! pure of form, eternall! manifest, rid of all appearances, seer,
#itness, spirit, free from all ob,ects, the full$orbed light in essence, for
#hich no kno#ables e2ist, +no#ledge pure and simplec.
@I$9*. c+ing of sages ! 4ith all mental constructions #iped out, all
!earnings abolished, resort to the status of certitude and be self$
established in the (elf.
@I$9.. The Brahmin seeker after Truth #ho d#ells upon the
>ahopanishad becomes a #ell versed @edic scholar. (If) uninitiated, he
becomes initiated8 he becomes purified b! fire, b! air, b! the sun, b!
the moon, b! Truth, b! all agents of purification. "e becomes kno#n to
all gods8 is cleaned (as if he has dipped) in all sacred #aters. "e d#ells
in the thoughts of all gods. "e has (as it #ere) performed all sacrifices.
To him accrue the fruits of having repeated the Ga!atri si2t! thousand
times8 of having repeated Itihasa and uranas and (rirudra a Lac of
times8 of having repeated Omkara ten thousand times. "e hollo#s the
ro#s (of living beings) as far as the e!e reaches8 and seven
generations both in the past and in the future. (o declares
"iran!agarbha. )Through repetition of sacred utterances one #ins
immortalit!- H this is the >ahopanishad.
"ere ends the >ahopanishad, included in the (ama$@eda.
Maha *arayana Upanishad
Translated by Swai (ialananda
"ari Om ! >a! >itra, @aruna, ;r!aman, Indra, Brihaspati
;nd all$pervading @ishnu be propitious to us
;nd grant us #elfare and bliss.
I bo# do#n to Brahman in reverence.
O @a!u, I bo# do#n to Thee in adoration.
Thou veril! art perceptible Brahman.
I shall declareE Thou art right.
Thou art the true and the good.
>a! that H the (upreme Being adored as @a!u H preserve me.
>a! "e preserve the teacher.
>e, ma! "e protect8 >! teacher, ma! "e protect.
together8
I$'E The Lord of creation, #ho is present in the shoreless #aters, on the
earth and above the heaven and #ho is greater than the great, having
entered the shining intelligences of creatures in seed form, acts in the
foetus (#hich gro#s into the living being that is born).
I$*E That in #hich all this universe e2ists together and into #hich it
dissolves. That in #hich all the gods remain en,o!ing their respective
po#ers H That certainl! is #hatever that has been in the past and
#hatever indeed is to come in the future. This cause of the universe,
ra,apati, is supported b! "is o#n imperishable nature described as
absolute ether.
I$.E "e b! #hom the space bet#een heaven and earth as #ell as the
heaven and the earth are enveloped. "e b! #hom the sun burns #ith
heat and gives light, and "e #hom the sages bind in the ether of their
hearts (#ith the string of meditation), in #hom H The Imperishable One
H all creatures abide.
I$0$3E Lrom #hom the creatri2 of the #orld, rakriti, #as born, #ho
created in the #orld creatures out of elements such as #ater, #ho
entered beings consisting of herbs, Auadrupeds and men as the inner
controller, #ho is greater than the greatest, #ho is one #ithout a
second, #ho is imperishable, #ho is of unlimited forms, #ho is the
universe, #ho is ancient, #ho remains be!ond darkness or rakriti and
#ho is higher than the highest H nothing else e2ists other than, or
subtler than, "im.
I$5E (ages declareE That alone is right and That alone is trueE That
alone is the venerable Brahman contemplated b! the #ise. ;cts of
#orship and social utilit! also are that /ealit!. That alone being the
navel of the universe, sustains manifoldl! the universe #hich arose in
the past and #hich springs to e2istence at present.
I$7E That alone is LireE That is ;ir8 That is (un8 That veril! is >oon8 That
alone is shining (tars and ;mbrosia. That is Lood8 That is 4ater and "e
is the Lord of creatures.
I$9$:E ;ll nimesas, kalas, muhurtas, kasthas, da!s, half$months,
months, and seasons, #ere born from the self$luminous erson. The
!ear also #as born from "im. "e milked #ater and also these t#o, the
firmament and the heaven.
I$'<E &o person ever grasped b! his understanding the up#ard limit of
this aramatman, nor "is limit across, nor "is middle portion. "is name
is )great glor!- for no one limits "is nature b! definition.
I$''E "is form is not to be beheld8 none #hosoever beholds "im #ith
the e!e. Those #ho meditate on "im #ith their minds undistracted and
fi2ed in the heart kno# "im8 the! become immortal.
Maramatma$sukta or "iran!agarbha$sukta H from 1a,ur$@eda$(amhitaE
'. The universe arose from @isvakarman through #ater, earth, fire and
other elements. "e e2celled ;dit!a, Indra and other gods. The sun
called Tvasta rises in the morning embod!ing "is brilliance. In the
beginning of creation the mortal #orld enveloped in gloom received its
divine brilliance from the sun shining in the glor! of aramatman.
*. I kno# this Great erson #ho is be!ond ignorance and darkness and
#hose splendour is comparable to that of the sun. +no#ing "im thus in
this life itself, one transcends death. There is no other path leading to
the attainment of liberation.
.. The sun #ho is the Lord of creatures moves about in the space
bet#een heaven and earth causing da! and night. ;lthough "e is
unborn, being the (elf of all, "e manifests "imself as the manifold
universe. 4ise men realiDe the source of the universe, the all$
pervading aramatman. ra,apati, the first patriarchs, sought the
position, #hich >arichi and other sages attained.
0. (alutation to the resplendent (un$God #ho is the son of ara$
Brahman, #ho shines for the benefit of gods, #ho is invoked as the
beneficent leader of the gods, and #ho #as born as the eldest among
the gods.
3. 4hen the gods instituted the +no#ledge of Brahman the! declared
thus teaching about the (upreme realit!. H That sage #ho kno#s the
(upreme as described before #ill have sovereignt! over gods, for he
has become the Inmost (elf of all.
5. O (un, "ri and Lakshmi are Th! consorts, Th!self being Brahma,
@ishnu and (iva. %a! and night are Th! t#o sides. ;sterisms in the sk!
are Thine o#n form. The ;shvins are Th! mouth. Being such, grant me
#hatever I desire, spiritual illumination, happiness here and other
ob,ects of desire.N
M"!mn to "iran!agarbha H from Taittiri!a$(amhita I@$'$9E
'. The resplendent ra,apati #as born at the beginning of creation from
the (upreme potent #ith the po#er of >a!a. "aving been born "e
became the one sustainer and nourisher of all beings. The same
aramatman, here designated as "iran!agarbha, supports the earth as
#ell as heaven. >a! #e #orship that shining One #ith offerings H #ho
is of the nature of bliss or #hose characteristic nature cannot be
interrogated.
*. 4ho became the sovereign ruler of all beings living and e2isting on
the earth8 #ho controls as the ind#elling (pirit all the bipeds and
Auadrupeds evident on the earth8
.. 4ho is the giver of (elf (all (elves in realit! being "imself)8 #ho is
the besto#er of strength (as nourisher through food)8 #hose command
even gods are eager to receive8 #hom immortalit! and death obe! like
shado#8
0. 4hose glor! the mountains, the "imala!as and the rest, declare8
#hose greatness the ocean along #ith rivers proclaim8 to #hose hands
engaged in dispensing ,ustice ma! be compared the eight directions8
3. 4hom the dual deit!, heaven and earth, shining b! light and
established for the protection of the #orld vie# in mind as the source
of their greatness8 supported b! #hom the sun moves gloriousl! after
rising8
5. B! #hom the po#erful sk! and the terrestrial region #ere made firm8
b! #hom the blissful heaven #as a#arded to the virtuous, b! #hom
/elease #as appointed for the virtuous8 #ho is the maker of /a,asa
creation in the mid$region8
7. Through the po#er of #hom the great 6ausal 4aters holding #ithin
it the po#er of unfoldment and the capacit! to produce fire
transformed itself into the form of the #orld and from #hom the one
Breath of all gods came into e2istence8
9. 4ho H the "iran!agarbha H vie#ed the #aters #hich create fire and
support the @edic acts of #orship (in order to endo# it #ith such
potenc!)8 #ho is the one God ruling over all the rest.N
I$'*E This (elf$luminous Lord reno#ned in the scriptures pervades all
the Auarters of heaven. "aving been born as "iran!agarbha in the
beginning "e indeed is inside the universe represented as the #omb.
"e alone is the manifold #orld of creation no# springing into e2istence
and causing the birth of the #orld of creation !et to come. ;s one
having face ever!#here, "e d#ells also as the inner most (elf leading
all creatures.
I$'.E The (elf$luminous /ealit! is one #ithout a second and is the
creator of heaven and earth. ("aving created the universe b! "imself
and out of "imself.) "e became the possessor of the e!es, faces, hands
and feet of all creatures in ever! part of the universe. "e controls all of
them b! dharma and adharma (merit and demerit) represented as "is
t#o hands and the constituent elements of the universe #hich have
supplied the (ouls #ith the material embodiment represented as
patatra or legs.
I$'0$'3E "e in #hom this universe originates and into #hom it is
absorbed8 "e #ho e2ists as the #arp and #oof in all created beings8 "e
b! #hom the three states (of #aking, dream and deep sleep) are
appointed in the intellects hidden in creatures8 "e in #hom the
universe finds a single place of rest H having seen that aramatman,
the Gandharva named @ena became a true kno#er of all the #orlds
and proclaimed (to his disciples for the first time) that /ealit! as
immortal. "e #ho kno#s that all$pervasive One becomes #orth! of
receiving the honour due to a father even from his o#n natural father.
I$'5E Through #hose po#er the gods #ho have attained immortalit! in
the third region of heaven got allotted their respective places, "e is our
friend, father and ordainer. "e kno#s the proper places of each
because "e understands all created beings.
I$'7E The! (i.e. those #ho have realiDed their identit! #ith the "ighest
Lord) immediatel! spread over heaven and earth. The! pervade other
#orlds, the Auarters of heaven and the heavenl! region called
(uvarloka. 4hosoever among created beings sees that Brahman
named /ita or )the True-, unintermittentl! pervading the creation like
the thread of a cloth, b! contemplation in mind, trul! becomes That.
I$'9E "aving pervaded the #orlds and the created beings and all the
Auarters and intermediate Auarters, the first born of Brahman kno#n
as ra,apati or "iran!agarbha became b! "is o#n nature as
aramatman, the ruler and protector of individual souls.
I$':E I pra! I ma! attain to the marvellousl! e2cellent Lord of the
unmanifest cause of the universe #ho is dear to Indra and m! o#n
(elf, #ho is covetable, #ho is #orth! of reverence and #ho is the
besto#er of intellectual po#ers.
I$*<E O =atavedas, shine brilliantl! in order to destro! the sins
connected #ith me. 6onfer on me en,o!ments of various kinds
including cattle. Give me sustenance and longevit! and appoint a
suitable d#elling for me in an! direction.
I$*'E O =atavedas, through Th! grace ma! not the evil one sla! our
co#s, horses, men and other belongings in the #orld. O Lire, come to
succour us #ithout holding #eapons in Th! hand or thoughts of our
offences in Th! mind. Cnite me on all sides #ith #ealth.
I$**E >a! #e kno# the (upreme erson and for the attainment of "is
+no#ledge ma! #e meditate upon "im, the thousand$e!ed Great God.
>a! /udra, the giver of +no#ledge, impel us to#ards such meditation
and keep us in it.
I$*.E >a! #e kno# or realiDe the (upreme erson. Lor that, ma! #e
meditate upon >ahadeva and to that meditation ma! /udra impel us.
I$*0E >a! #e kno# the (upreme erson. Lor that, ma! #e meditate
upon @akratunda. >a! %antin impel us to#ards it.
I$*3E >a! #e kno# the %ivine erson. Lor that, ma! #e meditate upon
6hakratunda. >a! &andi impel us to#ards it.
I$*5E >a! #e kno# that %ivine erson. Lor that, ma! #e meditate upon
>ahasena. >a! (hanmukha impel us to#ards it.
I$*7E >a! #e kno# that %ivine erson. Lor that, ma! #e meditate on
(uvarnapaksha. >a! Garuda impel us to#ards it.
I$*9E >a! #e kno# the @eda, embodied as the four$faced Brahma. Lor
that, ma! #e meditate upon "iran!agarbha. >a! Brahman impel us
to#ards it.
I$*:E >a! #e kno# &ara!ana. Lor that, ma! #e meditate upon
@asudeva. >a! @ishnu impel us to#ards it.
I$.<E >a! #e kno# @a,ranakha. Lor that, ma! #e meditate upon
Tikshnadamstra. >a! &arasimha impel us to#ards it.
I$.'E >a! #e kno# Bhaskara. Lor that, ma! #e meditate upon the
great$light$producer. >a! ;dit!a impel us to#ards it.
I$.*E >a! #e kno# @aishvanara. Lor that, ma! #e meditate upon Lalila.
>a! ;gni impel us to#ards it.
I$..E >a! #e kno# +at!a!ana. Lor that, ma! #e meditate upon
+an!akumari. >a! %urgi impel us to#ards it.
I$.0E >a! durva (the panic grass), #ho represents the divine (pirit, #ho
is superior to a thousand purif!ing agencies, #ho has innumerable
nodes and sprouts and #ho destro!s the effects of evil dreams, remove
all m! impurities.
I$.3E O durva, ,ust as thou gro#est farther and farther multipl!ing at
ever! node putting forth roots and fresh stalks, so also help us to gro#
in progen! b! hundreds and thousands.
I$.5E O %evi, #orshipped b! devotees, ma! #e #orship thee #ith
oblations H thou #ho multipliest th!self b! hundreds and gro#est in
thousands.
I$.7E O earth that is traversed b! a horse, a chariot and @ishnu, I shall
keep thee on m! head8 protect me at ever! step.
I$.9E The earth is the giver of happiness like the milch co#, the
sustainer of life and support for all living beings. (/epresented as such
the earth is addressed)E Thou #ert raised up b! +rishna in "is
incarnation of the boar having hundred hands.
I$.:E O e2cellent earth, destro! m! evil deeds as #ell as sins connected
#ith me. O e2cellent earth, thou art a gift from God to creatures. Thou
art pra!ed over b! +ash!apa. O e2cellent earth grant me prosperit!,
for ever!thing depends on thee.
I$0<E O e2cellent earth, on #hich all creatures are supported, cleanse
all that (sin) from me. O e2cellent earth, m! sins having been
destro!ed b! thee, I attain to the highest goal.
I$0'E O Indra, make us fearless of those (causes such as sin, enemies
and hell) of #hich #e are afraid. O >aghavan, destro! that, i.e. the
cause of fear, that is in us (th! devotees). Lor our protection destro!
our harassing enemies.
I$0*E >a! Indra come to our succour H Indra #ho is the giver of #elfare
on earth and bliss in the ne2t #orld, #ho is the lord of people, #ho is
the sla!er of @ritra, #ho is the subduer of enemies and giver of rain,
#ho is peaceable and giver of safet!.
I$0.E >a! Indra #ho is profusel! praised b! the devotees through
sacred h!mns, or freAuentl! #orshipped #ith oblations, vouchsafe to
us safet! and #ell$being. >a! the all$kno#ing or all$possessing usan
vouchsafe to us #ell$being. >a! Garuda, the son of Triksha, #hose
chariot is not in,ured b! an!one, vouchsafe to us safet!. >a!
Brihaspati, the preceptor of gods, grant us #ell$being.
I$00E (oma #ho is of mild anger, #ho strikes #ith stones, #ho shakes
enemies, #ho has man! deeds, #ho #ields #eapons and #ho delights
in soma ,uice kept over, causes the ,ungles of dried up trees and
bushes (to gro# b! the do#npour of rains). 6ounter$#eights do not
#eigh do#n making Indra light.
I$03E @ena, the noon sun #ho #as born at the beginning of creation as
the first effect of the (upreme /ealit!, Brahman, and #ho is of
e2cellent brilliance, spreads over the #hole #orld up to its boundar!.
"e illumines also the heavenl! bodies. "e remains manifoldl! in his
o#n limited forms #hich are like himself. "e also spreads over and
permeates the causal substance out of #hich the visible and the
invisible universe emerges.
I$05E Being the producer of creatures including men and their settler in
respective regions and also far$famed for forbearance, O earth, be to
us an ender of sorro#s and giver of bliss here and hereafter.
I$07E I invoke in this act of #orship (ri, the support of all, #ho is kno#n
through smell, #ho is unassailable, perpetuall! prosperous, rich in
co#dung and the mistress of all created beings.
I$09E >a! (ri favour me. >a! ;lakshmi connected #ith me and mine be
destro!ed. The gods having @ishnu for their chief (#ho is the perpetual
abode of (ri) b! the help of (the means prescribed in) the @edas #on
these #orlds for themselves free from the fear of enemies. >a! Indra
armed #ith thunderbolt and #orshipful moon grant us happiness.
I$0:E >a! Indra grant us #elfare. >a! he destro! the evil one hostile to
us.
I$3<E O Lord of pra!ers, make me the presser of soma ,uice, #ell kno#n
among the gods like +akshivan, the son of Csik. >ake me ph!sicall!
capable of performing sacrifices. Let those #ho are hostile to us remain
)there- long, in the hell.
I$3'E "e #ho is rendered hol! b! the ancient, #idespread, sanctif!ing
feet (or b! virtuous conduct) crosses over evil deeds and their effects.
"aving been rendered hol! b! that naturall! pure and purif!ing feet of
the Lord (or conduct) ma! #e overcome our enemies, the sins.
I$3*E O Indra, O sla!er of @ritra, O valorous one and all$kno#ing one,
accept #ith pleasure our soma oblation in the compan! of !our retinue
and troop of gods. (la! our enemies, give us victor! in battle and grant
us safet! and fearlessness from ever! Auarter.
I$3.E Lor us ma! (the regents of) #ater and herbs be friendl! and to
those #ho dislike us and #hom #e dislike let them be unfriendl!.
I$30E O #aters, veril! !ou are bliss$conferring. Being such, grant us
food, and great and beautiful insight (of the (upreme Truth). Lurther
make us in this ver! life participators of that ,o! of !ours #hich is most
auspicious, ,ust like fond mothers (#ho nurse their darlings #ith
nourishment). >a! #e attain to that satisfactor! abode of !ours #hich
!ou are pleased to grant us. Generate for us also the #aters of life and
pleasures on earth (during our so,ourn here).
I$33E I take refuge in @aruna, #ho is of golden lustre or #ho has a
golden diadem. O @aruna, being entreated b! me, grant me the saving
grace. Lor I have en,o!ed #hat belongs to bad people and accepted
gift from sinners.
I$35E >a! Indra, @aruna, Brihaspati and (avitur completel! destro! that
sin committed b! me and m! people in thought, #ord and act.
I$37E (alutation to fire hidden in #ater. (alutation to Indra. (alutation to
@aruna. (alutation to @aruni, the consort of @aruna. (alutation to the
deities of #aters.
I$39E (Through the po#er of this mantra) let all that is in,urious, impure
and troublesome in #ater be destro!ed.
I$3:E >a! the +ing @aruna efface b! his hand #hatever sin I have
incurred b! unla#ful eating, unla#ful drinking and accepting gifts from
an unla#ful person.
I$5<E Thus being sinless, stainless and unbound b! evil and bondage,
ma! I ascend to the happ! heaven and en,o! eAualit! of status #ith
Brahman.
I$5'E >a! the sin$effacing @aruna #ho d#ells in other sources of #ater
like rivers, tanks and #ells also purif! us.
I$5*E O Ganga, O 1amuna, O (arasvati, O (utudri, O >arudvrudha, O
;r,iki!a, come together and listen to this h!mn of mine along #ith
arushni, ;sikni, @itasta and (ushoma.
I$5.E Lrom the all$illuminating (upreme, b! "is resolve, the right and
the true #ere generated. Lrom "im night and da! #ere generated. ;nd
from "im again #as generated the sea #ith different #aters.
I$50$53E Then, after the creation of the vast ocean the !ear #as
generated. ;fter#ards the ruler of the #orld of sentient and non$
sentient beings #ho made da! and night ordained sun and moon, sk!
and earth and the atmosphere and blissful heaven, ,ust as the! #ere in
the previous c!cles of creation.
I$55E >a! the sin$effacing @aruna, the deit! presiding over the #aters,
purif! the taint of sin that attaches to the beings d#elling on the earth,
in the atmospheric region and in the space bet#een the earth and
heaven and also connected #ith us (the performers of religious #ork).
>a! the @asus purif! us. >a! @aruna purif! us. >a! ;ghamarshana, the
sage called b! that name, purif! us. "e, @aruna, is the protector of the
#orld that #as and also the #orld that e2ists at present bet#een the
past and the future #orlds. "e grants to the doers of meritorious deeds
the #orlds #hich the! deserve and to the sinful the #orld of death
called "iranma!a. ;gain @aruna #ho is the support of heaven and
earth, having become the sun is #holesome and attractive. Being
such, blissful in nature, thou O @aruna, grant us th! favours and purif!
us.
I$57E That (upreme Light #hich pro,ected Itself as the universe like a
soaked seed #hich sprouts (or that (upreme Light #hich shines as the
substratum of the liAuid element) H I am that (upreme Light. I am that
supreme light of Brahman #hich shines as the inmost essence of all
that e2ists. In realit! I am the same infinite Brahman even #hen I am
e2periencing m!self as a finite self o#ing to Ignorance. &o# b! the
onset of kno#ledge I am reall! that Brahman #hich is m! eternal
nature. Therefore I realise this identit! b! making m!self, the finite
self, an oblation into the fire of the infinite Brahman #hich I am al#a!s.
>a! this oblation be #ell made.
I$59E "e #ho is a transgressor of the scriptural conduct, a recreant, a
thief, a feticide or an outrager of his preceptor-s honour is released
from his sins8 for @aruna, the regent of #aters and effacer of sins
(absolves them from sins b! the repetition of this mantra).
I$5:E I am the ground of sins. Therefore !ou cause me to #eep. 4ise
men sa! (don-t make me #eep, but favour me b! destro!ing m! sins).
I$7<E The (upreme represented as the ocean has overflo#n to the
#hole creation. "e has created at first creatures according to the
deserts of their various past deeds. "e is the ruler of the universe and
the munificent giver of gifts to the devotees. "e d#ells together #ith
Cma ("is po#er giving spiritual illumination) in the hearts of devotees
#hich are holier than other parts of their bod! (the seat of the %ivine)
and therefore superior and elevated like a peak and affording
protection. The =iva #ho is his abode gro#s to be infinite. "e is the Lord
#ho delights the individual souls b! guiding according to their deeds
and conferring on them fruits of their actions.
II$'E >a! #e offer oblations of soma to =atavedas. >a! the all$kno#ing
One destro! #hat is unfriendl! to us. >a! "e, the %ivine Lire that leads
all, protect us b! taking across all perils even as a captain takes the
boat across the sea. >a! "e also save us from all #rongs.
II$*E I take refuge in "er, the Goddess %urga, #ho is fier! in lustre and
radiant #ith ardenc!, #ho is the o#er belonging to the (upreme #ho
manifests "imself manifoldl!, #ho is the o#er residing in actions and
their fruits rendering them efficacious (or the o#er that is supplicated
to b! the devotees for the fruition of their #ork). O Thou Goddess
skilled in saving. Thou takest us across difficulties e2cellentl! #ell. Our
salutations to Thee.
II$.E O Lire, thou art #orth! of praise. 4ith happ! methods take us
be!ond all difficulties. >a! our home to#n and home land become
e2tensive and ma! the plot of earth (for gro#ing the crops) also be
ample. Lurther be thou pleased to ,oin our children and their children
#ith ,o!.
II$0E O =atavedas, Thou #ho art the destro!er of all sins takest us
be!ond all troubles and protectest us ,ust as one is taken across the
sea b! a boat. O Lire, guard our bodies and be mindful (of its safet!)
like the sage ;tri #ho al#a!s repeats mentall! ()>a! ever!one be
#hole and happ!-).
II$3E 4e invoke from the highest place of assembl! the Lire$God #ho is
the leader of all, #ho is the charger and vanAuisher of the hosts of
enemies, and #ho is fierce. >a! "e, the Lire$God take us across all our
difficulties and #rongs and all that is perishable, and protect us.
II$5E Thou #ho art lauded in sacrifices increasest our happiness. Thou
abidest in the form of sacrifices, ancient and recent, in the places of
sacrifice. O Lire, be thou pleased to make (us) happ! (#ho are) thine
o#n selves. Lurther grant us from all sides good fortune.
II$7E O Lord, Thou art unconnected (#ith sin and sorro#) and Thou
pervadest (all sacrifices). (%esirous of good fortune) comprising in
cattle and overflo#ing (#ith the current of immortal bliss) ma! #e
serve Thee #ithout break. >a! the gods #ho d#ell in the highest
region of heaven delight me H (practising loving adoration) for @ishnu H
here on the earth b! granting m! #ish.
III$'E (>a! the %eit!) Farth (grant me) food. Lor that I make oblation to
Lire and Farth. "ail ! (>a! the %eit! of) ;tmosphere (grant me) food.
Lor that I make oblation to ;ir and ;tmosphere. "ail ! (>a! the %eit!
of) "eaven (grant me) food. Lor that I make oblation to the (un and
"eaven. "ail ! (>a! the %eities of) Farth, ;tmosphere and "eaven
(grant me) food. Lor that I make oblation to the >oon and the guarters.
"ail ! (alutation to Gods ! (vadha (reverence) to >anes ! (>a! the
%eities of) Farth, ;tmosphere and "eaven (assert to m! desire #ith the
utterance of) Om (and grant me) food.
I@$'E "ail ! I offer this oblation to Brahman #ho is e2pressed b! the first
@!ahriti, to Lire created b! "im and to the Farth dependent on "im.
"ail ! I offer this oblation to Brahman #ho is e2pressed b! the second
@!ahriti, to the ;ir created b! "im and to the ;tmosphere dependent
on "im. "ail ! I offer this oblation to Brahman #ho is e2pressed b! the
third @!ahriti, to the (un created b! "im and to "eaven dependent on
"im. "ail ! I offer this oblation to Brahman #ho is e2pressed b! the
@!ahritis, Bhuh, Bhuvah and (uvah, to the >oon created b! "im and to
the guarters. (alutations to the gods d#elling in all the regions !
/everence to the departed ancestors ! I am that Brahman e2pressed
b! Om in unit! and also e2pressed b! the three @!ahritis in "is
threefold aspect. O %ivine Lire, assent to m! pra!er.
@ $'E "ail ! I offer this oblation to the adorable (upreme #ho is the ;ll
and to "is parts, the %eities, Bhuh, Lire and Farth. "ail ! I offer this
oblation to the adorable (upreme #ho is the ;ll and to "is parts,
Bhuvah, ;ir and ;tmosphere. "ail ! I offer this oblation to the adorable
(upreme #ho is the ;ll and to "is parts, (uvah, the (un and "eaven.
"ail ! I offer this oblation to the adorable (upreme #ho is the ;ll and to
"is parts, Bhuh, Bhuvah, (uvah, the >oon, the ;sterisms and the
guarters. (alutations to Gods ! /everence to >anes ! I am that
(upreme /ealit! e2pressed b! the s!llable Om and the three @!ahritis,
Bhuh, Bhuvah and (uvah. >a! I attain the supreme !
@I$'E O Lire, preserve us from sin. "ail ! reserve us so that #e ma!
attain full kno#ledge. "ail ! O /esplendent One, preserve our sacrificial
acts. "ail ! O (atakratu, preserve ever!thing (that belongs to us). "ail !
@II$'E O %ivine Lire, O settler of all creatures, being praised b! the
h!mns of the first @eda be gracious to protect us. "ail ! Lurther, being
praised b! the h!mns of the second @eda be gracious to protect us.
"ail ! Being praised b! the h!mns of the third @eda be gracious to
protect our food and strengthening essence of it. "ail ! Being praised
b! the h!mns of the four @edas be gracious to protect us. "ail !
@III$'E The (upreme Being, Indra, #ho is the most e2cellent ranava
taught in the @edas, #ho ensouls the entire universe, #ho leads the
collection of @edic utterances in Ga!atri and other metres standing in
their beginning, #ho is capable of being attained b! the #orshippers
and #ho is the first in the causal link, taught the contemplative sages
the sacred #isdom of the Cpanishad, "imself being the sub,ect$matter
of them, in order to strengthen them #ith the po#er of kno#ledge. I
salute the gods for removing the obstacles in m! path to illumination.
Lor the same I also reverence the >anes. The triple regions of Bhuh,
Bhuvah and (uvah and the entire @eda are comprised in Om.
Id$'E >! salutations to the (upreme. >a! I concentrate m! thoughts
upon "im (in order that I ma! be united #ith "im). >a! I become one
practising concentration of thought #ithout distraction. I have heard
enough #ith m! ears (and perceived pleasurable ob,ects through other
senses). O m! senses, do not fail me no# (but settle !ourselves in the
(upreme Brahman #ith #hom I #ish to unite m!self through the
meditation of) Om.
d$'E /ight is austerit!. Truth is austerit!. Cnderstanding of the
scriptures is austerit!. (ubduing of one-s senses is austerit!. /estraint
of the bod! through such means like fast is austerit!. 6ultivation of a
peaceable disposition is austerit!. Giving gifts #ithout selfish motives is
austerit!. 4orship is austerit!. The (upreme Brahman has manifested
"imself as Bhuh, Bhuvah and (uvah. >editate upon "im. This is
austerit! par e2cellence.
dI$'E =ust in the same manner as the fragrance of a tree in full blossom
is #afted b! the #ind from a distant place, the fragrance of meritorious
deeds H the good name that accrues from them H spreads to a great
distance (as far as heaven). There is gain this illustration. The cutting
edge of a s#ord is laid across a pit. )I am placing m! feet on it, I am
treading over it. (o sa!ing if I #alk over it, I #ill be perturbed b! the
thought of hurt or fall into the pit-. In the same manner a man #ho is
e2posed to open and hidden sins must seek to guard himself from
either in order that he ma! attain Immortalit!.
dII$'E The Infinite (elf more minute than the minute and greater than
the great is set in the heart of the beings here. Through the grace of
the 6reator one realises "im #ho is free from desires based on values,
#ho is supremel! great and #ho is the highest ruler and master of all,
and becomes free from sorro#s.
dII$*E Lrom "im originate the seven ranas, the seven flames, their
fuel, the seven tongues and the seven #orlds in #hich the life$breaths
move. (Lurther other things that are) sevenfold also come forth from
"im, #ho d#ells in the secret place of the heart and are set (in their
respective places).
dII$.E Lrom "im arise all the seas and mountains. Lrom "im flo# rivers
of all kinds and from "im all herbs and essences come forth8 united
#ith the essence of the herbs the individual (oul seated in the subtle
bod! d#ells in creatures.
dII$0E The (upreme having become the four$faced Brahma among
gods, the master of right #ords among the composers, the seer among
the intelligent people, the buffalo among animals, the kite among the
birds, the cutting a2e among the destructive tools and soma among
the sacrificers, transcends all purif!ing agencies accompanied b! the
sound (of hol! chant).
dII$3E There is one unborn Lemale (>a!a, the uncaused substance of
the universe) red, #hite and black (representing (attva, /a,as and
Tamas) producing manifold offspring of the same nature. There is one
unborn (in the generic sense some =ivas #ho are attached) #ho lies b!
her taking delight in her8 there is another unborn (in the generic sense
those #ho are not attached) #ho leaves her after having en,o!ed her.
dII$5E That #hich is the sun #ho abides in the clear sk!, is the @asu (the
air that moves) in the mid$region, is the fire that d#ells in the sacrificial
altar and in the domestic hearth as the guest, is the fire that shines in
men and in the gods, as the (oul, is the fire that is consecrated in the
sacrifice, is d#elling in the sk! as air, is born in #ater as submarine
heat, is born in the ra!s of the sun, is the fire that is directl! seen as
the luminar!, and is born on the mountain as the rising sun H that is
the (upreme Truth, the /ealit! underl!ing all.
dII$5 (;)E The beings born from ra,apati are not separate from "im.
Before their birth nothing #hatsoever e2isted other than "im, #ho
entered all the creatures of the #orld as their in$most (elf. ra,apati
has identified "imself #ith the creatures. "e imparts the three
luminaries, fire, sun and moon, lustre b! identif!ing "imself #ith them.
"e is endo#ed #ith si2teen parts.
dII$5 (B)E 4e invoke the creator of the universe #ho sustains the
creation in man! #a!s and #ho #itnesses the thoughts and deeds of
men. >a! "e grant us plent! of e2cellent #ealth.
dII$7E The sacrificers poured clarified butter into the consecrated Lire.
6larified butter is the place of origin of this one and in clarified butter is
his support. Indeed clarified butter is his luminant and residence. O
Lire, #ith ever! offering of oblation bring here the gods and delight
them. O thou e2cellent one, conve! to gods the offerings #e have
made #ith (vaha.
dII$9E Lrom the (upreme Lount, vast as the ocean, arose the universe
in the shape of #aves !ielding en,o!ment to created beings. The name
designating the self$luminous /ealit! and consisting of the s!llable Om
is hidden in the @edas. B! contemplating on the (upreme along #ith
the slo# repetition of that name one attains to immortalit!. This
designation of the (upreme is on the lips of contemplative sages and it
is the central support of und!ing bliss.
dII$:E >a! #e al#a!s repeat in our contemplative sacrifices the
designation Om #hich has for its cause the (elf$luminous /ealit! and
ma! #e also hold "im in our hearts #ith salutations. The four$horned
#hite Bull has e2pressed this (upreme Brahman praised b! us in the
hearing of co$seekers.
dII$'<E The s!llable Om conceived as the Bull possesses four horns,
three feet and t#o heads. "e has seven hands. This Bull connected in a
threefold manner, eloAuentl! declares the (upreme. The (elf$luminous
%eit! has entered the mortals ever!#here.
dII$''E God$like sages attained in the order (of their spiritual practices)
the (elf$luminous /ealit! laid in the three states of consciousness and
secretl! held b! the teachers #ho praise it b! chants in the @edic
speech (the great formulas such as )Thou art That-). Indra or @irat, the
regent of the visible universe and the #aking consciousness created
one, the visible #orld. (ur!a representing Tai,asa and "iran!agarbha
created one, namel!, the #orld of dream, and from @ena came the
remaining one, the dreamless sleep. B! the self$supporting
aramatman all these threefold categories #ere fashioned.
dII$'*E >a! "e, the Lord, ,oin us #ith beneficial remembrance H "e #ho
is superior to all, #ho has been revealed in the @edas, #ho is the
(upreme (eer and #ho sees "iran!agarbha #ho is the first among the
gods and #ho is born before all the rest.
dII$'.E Other than #hom there is nothing higher, nothing minuter,
nothing greater, b! that urusha H the One #ho stands still like a tree
established in heaven H all this is filled.
dII$'0E &ot b! #ork, not b! progen!, not b! #ealth, the! have attained
Immortalit!. (ome have attained Immortalit! b! renunciation. That
#hich the hermits attain is laid be!ond the heaven8 !et it shines
brilliantl! in the (purified) heart.
dII$'3E "aving attained the Immortalit! consisting of identit! #ith the
(upreme, all those aspirants #ho strive for self$control, #ho have
rigorousl! arrived at the conclusion taught b! the @edanta through
direct kno#ledge, and #ho have attained purit! of mind through the
practice of the discipline of !oga and steadfastness in the kno#ledge
of Brahman preceded b! renunciation, get themselves released into
the region of Brahman at the dissolution of their final bod!.
dII$'5E In the citadel of the bod! there is the small sinless and pure
lotus of the heart #hich is the residence of the (upreme. Lurther in the
interior of this small area there is the sorro#less Fther. That is to be
meditated upon continuall!.
dII$'7E "e is the (upreme Lord #ho transcends the s!llable Om #hich
is uttered at the commencement of the recital of the @edas, #hich is
#ell established in the Cpanishads and #hich is dissolved in the primal
cause during contemplation.
dIII$'$.E This universe is trul! the %ivine erson onl!. Therefore it
subsists on "im H the self$effulgent %ivine Being H #ho has man! heads
and man! e!es, #ho is the producer of ,o! for the universe, #ho e2ists
in the form of the universe, #ho is the master and the cause of
humanit!, #hose forms are the various gods, #ho is imperishable, #ho
is the all$surpassing ruler and saviour, #ho is superior to the #orld,
#ho is endless and omniform, #ho is the goal of humanit!, #ho is the
destro!er of sin and ignorance, #ho is the protector of the universe
and the ruler of individual souls, #ho is permanent, supremel!
auspicious and unchanging, #ho has embodied "imself in man as his
support (being the ind#elling (pirit), #ho is supremel! #orth! of being
kno#n b! the creatures, #ho is embodied in the universe and #ho is
the supreme goal.
dIII$0E &ara!ana is the (upreme /ealit! designated as Brahman.
&ara!ana is the highest ((elf). &ara!ana is the supreme Light
(described in the Cpanishads). &ara!ana is the infinite (elf. M&ara!ana
is the most e2cellent meditator and meditation.N
dIII$3E 4hatsoever there is in this #orld kno#n through perception
(because of their pro2imit!) or kno#n through report (because of their
distance), all that is pervaded b! &ara!ana #ithin and #ithout.
dIII$5E One should meditate upon the (upreme H the limitless,
unchanging, all$kno#ing, cause of the happiness of the #orld, d#elling
in the sea of one-s one heart, as the goal of all striving. The place for
"is meditation is the ether in the heart H the heart #hich is comparable
to an inverted lotus bud.
dIII$7E It should be kno#n that the heart #hich is located ,ust at the
distance of a finger span belo# the ;damKs apple and above the navel
is the great abode of the universe.
dIII$9E Like the bud of a lotus, suspends in an inverted position, the
heart, surrounded b! arteries. In it there is a narro# space (or near it
there is a narro# space called (usumna). In it ever!thing is supported.
dIII$:$''E In the middle of that (narro# space of the heart or (usumna)
remains the undeca!ing, all$kno#ing, omnifaced, great Lire, #hich has
flames on ever! side, #hich en,o!s the food presented before it, #hich
remains assimilating the food consumed, (the ra!s of #hich spread
scattering themselves verticall! and horiDontall!), and #hich #arms its
o#n bod! from the insole to the cro#n. In the centre of that Lire 4hich
permeates the #hole bod!, there abides a tongue of Lire, of the colour
of shining gold, #hich is the topmost among the subtle, #hich is
daDDling like the flash of the lightning that appears in the middle of a
rain$bearing cloud, #hich is as slender as the a#n of a padd! grain8
and #hich serves as a comparison to illustrate subtlet!.
dIII$'*E aramatman d#ells in the middle of that flame. (;lthough "e is
thus limited) still "e is the four$faced creator, (iva, @ishnu, Indra, the
material and efficient cause of the Cniverse and the (upreme (elf$
luminous ure 6onsciousness.
dI@$'E @eril! ;dit!a is "e8 This orb of "is gives light and heat8 The #ell$
kno#n /ik verses are there8 Therefore the orb is the collection of /iks8
"e is the abode of the /ik verses. &o# this flame #hich is shining in
the orb of the sun is the collection of (aman chants8 That is the abode
of (aman chants. &o# "e #ho is the erson in the flame #ithin the orb
of the sun (is to be meditated as) the collection of 1a,us8 that part of
the orb is the collection of 1a,us8 That is the abode of 1a,us. Thus b!
these three the threefold kno#ledge alone shines. "e #ho is #ithin the
sun is the Golden erson.
d@$'E The sun alone is veril! all theseE $$ energ!, splendour, strength,
reno#n, sight, hearing, bod!, mind, anger, (eer, the %eities %eath,
(at!a, >itra, 4ind, Fther and Breath, the /ulers of the #orld, ra,apati,
the Indeterminable One, happiness, that #hich transcends the senses,
truth, food, (span of life), liberation or Immortalit!, individual (oul, the
Cniverse, the acme of bliss and the self$born Brahman. This erson in
the sun is eternal. "e is the Lord of all creatures. "e #ho meditates
thus upon "im attains union #ith Brahman and lives in the same
region of en,o!ment #ith "im8 he attains union, co$residence and like$
en,o!ment #ith these gods in their #orlds. The secret kno#ledge is
thus imparted.
d@$*E ;dit!a, the supreme cause of the universe, is the giver of light
and #ater and is the source of all energ!. "e is denoted b! the s!llable
Om. Gods #orship "im as Tapas and Truth. (Being #orshipped thus) "e
grants bliss to the #orshippers. (Or the #orshippers offer hone! and
s#eet offerings to "im). That form of the sun is Brahman. That is the
pervading cause of all. That is #ater, fire, flavour and ambrosia. The
three @!ahritis representing the three #orlds and the ranava
representing the cause of the universe denote that Brahman.
d@I$'E MB! these t#ent!$t#o names ending #ith salutations the!
consecrate the (ivalinga for allN H the Linga #hich is representative of
soma and (ur!a, and holding #hich in the hand hol! formulas are
repeated and #hich purifies allE
&idhanapata!e &amah ! M(alutations to the Lord of the dissolution of
the universe NN
&idhanapataantika!a &amah ! M(alutations to the end$maker (1ama
#ho is responsible for the death of all creatures) NN
Crdhva!a &amah ! M(alutations to the >ost "igh standing at the head
of the categories #hich evolve into the universe NN
Crdhva$Linga!a &amah ! M(alutations to the principle of (adasiva
embod!ing the po#er of Intelligence NN
"iran!a!a &amah ! M(alutations to "im, "e #ho is beneficial and
charming to creatures NN
"iran!a$Linga!a &amah ! M(alutations to "im, "e #ho is visualiDed as
the Linga made of gold NN
(uvarna!a &amah ! M(alutations to "im, "e #ho is endo#ed #ith
attractive splendour NN
(uvarna$Linga!a &amah ! M(alutations to "im, "e #ho is of the form of
Linga made of suvarna (silver) NN
%iv!a!a &amah ! M(alutations to "im, "e #ho is the source of bliss in
heaven NN
%iv!a$Linga!a &amah ! M(alutations to "im, "e #ho is #orshipped as
the divine emblem NN
Bhava!a &amah ! M(alutations to "im, "e #ho is the source of the
c!cle of birth and death NN
Bhava$Linga!a &amah ! M(alutations to "im, "e #ho is #orshipped as
the Linga b! human beings NN
(arva!a &amah ! M(alutations to "im, "e #ho is the suppresser of the
universe at the time of final dissolution NN
(arva$Linga!a &amah ! M(alutations to "im, "e #ho has the shape of
the Linga emblem of (arva, #ho gives bliss NN
(hiva!a &amah ! M(alutations to "im, "e #ho is most auspicious NN
(hiva$Linga!a &amah ! M(alutations to "im, "e #ho has the form of
(ivalinga NN
=vala!a &amah ! M(alutations to "im, "e #ho has the form of a flaming
splendour NN
=vala$Linga!a &amah ! M(alutations to "im, "e #ho has the form of the
brilliant Linga NN
;tma!a &amah ! M(alutations to "im, "e #ho is the (pirit $ ;tman $
d#elling in all creatures NN
;tma$Linga!a &amah ! M(alutations to "im, "e #ho is concealed in the
heart of all creatures being their inmost (elf NN
arama!a &amah ! M(alutations to "im, "e #ho is unsurpassed NN
arama Linga!a &amah ! M(alutations to "im, "e #ho is the (upreme
Lord of bliss and liberation indicated b! the Linga emblem NN
d@II$'E I take refuge in (ad!o,ata. @eril! I salute (ad!o,ata again and
again. O (ad!o,ata, do not consign me to repeated birth8 lead me
be!ond birth, into the state of bliss and liberation. I bo# do#n to "im
#ho is the source of transmigrator! e2istence.
d@III$'E (alutation to @amadeva Mthe beautiful and shining One or the
generous GodN. (alutation to =!estha Mthe Fldest, e2isting before
creationN. (alutation to (restha Mthe most #orth! and e2cellentN.
(alutation to /udra M"e #ho causes creatures to #eep at the time of
dissolutionN. (alutation to +ala M"e #ho is the o#er of time
responsible for the evolution of &atureN. (alutation to +alavikarana M"e
#ho causes changes in the evolution of the universe beginning #ith
rakritiN. (alutation to Balavikarana M"e #ho is the producer of
varieties and degrees of strengthN. (alutation to Bala M"e #ho is the
source of all strengthN. (alutation to Balapramathana M"e #ho
suppresses all po#er at the time of retractionN. (alutation to
(arvabhutadamana Mthe /uler of all the created beingsN. (alutation to
>anonmana M"e #ho is the kindler of the light of the soulN.
dId$'E &o#, O (arva, m! salutations be at all times and all places to
Th! /udra forms, benign, terrific, more terrific and destructive.
dd$'E >a! #e kno# or realiDe the (upreme erson. Lor that, ma! #e
meditate upon >ahadeva and to that meditation ma! /udra impel us.
ddI$'E >a! the (upreme #ho is the ruler of all kno#ledge, controller of
all created beings, the preserver of the @edas and the one overlord of
"iran!agarbha, be benign to me. I am the (adasiva described thus and
denoted b! ranava.
ddII$'E (alutations again and again to "iran!abahu MOne #ho has
ornaments of gold on the arms or possessing a form having the golden
hueN, "iran!avarna M"e #ho is the source of the s!llables of the @edas
#hich are as precious as goldN, "iran!arupa M"e #ho is shining in
splendourN, "iran!apati Mthe Lord of riches #holesome and charmingN,
;mbikapati Mthe consort of ;mbika, the >other of the universeN,
Cmapati MThe master of Cma, Brahma$vid!a personified as suchN,
asupati Mthe Lord of all created beingsN.
ddIII$'E (upreme Brahman, the ;bsolute /ealit!, has become an
androg!nous erson in the form of Cmamaheshvara, dark blue and
reddish bro#n in hue, absolutel! chaste and possessing uncommon
e!es. (alutations to "im alone #ho is the (oul of the universe or #hose
form is the universe.
ddI@$'E ;ll this veril! is /udra. To /udra #ho is such #e offer our
salutation. 4e salute again and again that Being, /udra, #ho alone is
the light and the (oul of creatures. The material universe the created
beings and #hatever there is manifoldl! and profusel! created in the
past and in the present in the form of the #orld, all that is indeed this
/udra. (alutations be to /udra #ho is such.
dd@$'E 4e sing a h!mn that confers on us happiness in the highest
degree to /udra #ho is #orth! of praise, #ho is endo#ed #ith the
highest kno#ledge, #ho rains ob,ects to the #orshippers most
e2cellentl!, #ho is more po#erful and #ho is d#elling in the heart.
Indeed all this is /udra. (alutations be to /udra #ho is such.
dd@I$'E "e #ho has the sacrificial ladle made of @ikankata (Llacourtia
(pida) tree for his ;gnihotra rite offers oblations effective in producing
the desired fruit. Lurther, these oblations contribute to establish (his
spiritual kno#ledge through the generation of mental purit!).
dd@II$'E +rinushva pa,a iti pan,a.
MLive mantras commencing #ith the lemma krinushva pa,a are onl!
indicated in the te2ts b! reference to inde2 #ords. The! are recited for
effecting the destruction of hostile influences. The! are from the
Taittiri!a$(amhita I$ii$'0. Originall! the! are from the /ig$@eda I@$iv$'$
3.N
dd@III$'E The sage @asistha declared that ;diti is the mother and
protector of gods, of celestial minstrels, of men, of departed ancestors,
of demons and others8 that she is possessed of hardness or
cohesiveness, that she is e2cellent and honoured, that she belongs to
the %ivine (pirit, that she is fit to be praised, contingent and
supporting all, that she is rich in crops, broad and possessing a #ealth
of ob,ects, that she is universal and comprising of the primar! element,
that she is e2ceedingl! blissful, transformed into the bodies of
creatures, illustrious, enduring and hence immortal.
ddId$'E @eril! all this is #ater. ;ll the created beings are #ater. The
vital breaths in the bod! are #ater. guadrupeds are #ater. Fdible crops
are #ater. ;mbrosia is #ater. (amrat Mperpetuall! shiningN is #ater.
@irat Mmanifoldl! shiningN is #ater. (varat Mself$luminousN is #ater. The
metres are #ater. The luminaries are #ater. @edic formulas are #ater.
Truth is #ater. ;ll deities are #ater. The three #orlds denoted b! Bhuh,
Bhuvah and (uvah are #ater. The source of all these is the (upreme
denoted b! the s!llable )Om-.
ddd$'$*E >a! this #ater cleanse m! ph!sical bod! that is made of
earth! substances. Thus purified, ma! the earth! bod! purif! me, the
(oul #ithin. >a! this #ater purif! the guardian of the @edas, m!
preceptor. >a! the purified @edas taught b! the purified teacher purif!
me. (Or ma! the (upreme purif! me. >a! the #ater purified b! the
(upreme purif! me). >! defilement, repast on prohibited food and
misconduct if an!, and the sin accruing from the acceptance of gifts
from persons disapproved b! the scripture H from all these ma! I be
absolved. >a! the #aters purif! me. "ail !
dddI$'E >a! fire, ;nger and Guardians of anger guard me from the sins
resulting from anger. >a! the %a! efface completel! #hatever sin I
have committed on this da! b! thought, #ord, hands, feet, stomach
and the procreative organ. Lurther #hatever sinful deed has been
committed b! me, all that and m!self I offer as an oblation into the
(elf$luminous Truth, the source of Immortalit!. "ail !
dddII$'E >a! the (un, ;nger and the Guardians of anger guard me
from the sins resulting from anger. >a! the &ight efface completel!
#hatever sin I have committed during the last night b! thought, #ord,
hands, feet, stomach and the procreative organ. Lurther, #hatever
sinful deed has been committed b! me all that and m!self I offer as an
oblation into the (upreme Light represented b! the sun, the source of
Immortalit!. "ail !
dddIII$'E The one s!llable )Om- is Brahman. ;gni is its %eit!. Its /ishi
also is Brahman. Its metre is Ga!atri. Its use is for the union #ith
aramatman #ho e2ists as the manifold universe.
dddI@$'E >a! the boon$conferring discrimination Ga!atri come to us (in
order to instruct us about) the imperishable Brahman #ho is
determined b! the @edanta. >a! Ga!atri, the mother of metres, favour
us #ith the (upreme ,ust mentioned.
dddI@$*E O thou #ho art the source of all letters, O thou the great
%eit!, O thou the ob,ect of meditation at t#ilight, O thou (arasvati,
ma! th! devotee be liberated from the sin #hich he commits during
the da! b! the same da! and the sin #hich he commits during the
night b! the same night.
ddd@$'E O Ga!atri, Thou art the essence of strength. Thou art patience,
or the subduing po#er. Thou art ph!sical capacit!. Thou art splendour.
Thou art the abode of gods and their name. Thou art the insentient
universe. Thou art the full span of life or the Lord of all. Thou art ever!
living thing. Thou art the life span of all. Thou art the vanAuisher of all
that is hostile to us. Thou art the Truth denoted b! the ranava. I
invoke Ga!atri, (into m! heart). I invoke (avitri. I invoke (arasvati. I
invoke the metres, the /ishis (and the gods). I invoke the splendour (of
all the gods). Of Ga!atri the metre is Ga!atri, the /ishi is @ishvamitra
and the %eit! is (avitur. Lire represents the mouth8 the four$faced
Brahma, the head8 @ishnu, the heart8 /udra, the cro#n$hair8 Farth, the
source8 the in$breath, the out$breath, the diffused breath, the up$
breath and the middle breath, the breath. Ga!atri is fair in hue and is
of the same famil! as aramatman attained b! the (ankh!as H the
illumined sages. The deit! Ga!atri (e2plained further as a formula) has
t#ent!$four s!llables, comprised in three feet, si2 sheaths or cavities
and five heads. It is emplo!ed in Cpana!ana, or initiation into @edic
studentship.
ddd@$*E Om Farth. Om (k!. Om "eaven. Om >iddle /egion. Om lace
of Birth. Om >ansion of the Blessed. Om ;bode of Truth. Om ma! #e
meditate on the ;dorable Light of that %ivine Generator #ho Auickens
our understandings. Om "e is #ater, light, flavour, ambrosia and also
the three #orlds. "e #ho is denoted b! ranava is all these.
ddd@I$'E O Goddess, Thou ma!est go and remain at Th! pleasure on
the highest and holiest peak on the earth, or in an! high place until the
brahmanas remember Thee gain.
ddd@I$*E >a! the boon$conferring >other of the @edas, #ho has been
magnified b! me, #ho
impels the created beings like #ind and #ho has t#o places of birth,
depart to the e2cellentl! produced #orld of Brahman having conferred
on me, here on the earth, long life, #ealth and po#er of @edic learning.
ddd@II$'E The imperishable ;dit!a #ho is the giver of lustre and the
creator of the universe moves in the sk! like his o#n ra!s. The essence
of him in the form of s#eet #ater flo#s in the shape of rivers. "e is the
Truth. ;dit!a, the supreme cause of the universe, is the giver of light
and #ater and is the source of all energ!. "e is denoted b! the s!llable
Om. Gods #orship "im as Tapas and Truth. (Being #orshipped thus) "e
grants bliss to the #orshippers. (Or the #orshippers offer hone! and
s#eet offerings to "im). That form of the sun is Brahman. That is the
pervading cause of all. That is #ater, fire, flavour and ambrosia. The
three @!ahritis representing the three #orlds and the ranava
representing the cause of the universe denote that Brahman.
ddd@III$'E >a! the (upreme reach me. >a! the Blissful reach me. >a!
the (upreme alone that is blissful reach me. O Lord, being one among
Th! creatures I am Th! child. (uppress the drear! dream of the
empirical e2istence that I e2perience. Lor that I offer m!self as an
oblation into Thee. O Lord, and the vital and mental po#ers. Thou hast
kept in me
ddd@III$*E One ma! impart Trisuparna to a Brahmana unsolicited.
Those brahmanas #ho recite Trisuparna indeed destro! even the sin of
brahminicide. The! attain to the fruit of the performance of (oma
sacrifice. The! purif! all those #ho sit in a ro# of a thousand (#hile at
dinner) and attain union #ith ranava, i.e., the %eit! of this mantra.
dddId$'E That Brahman is attained through the po#er of intelligence.
That Bliss is attained through the po#er of intelligence. The Bliss #hich
is indeed Brahman is attained through the po#er of intelligence.
dddId$*E O God, O Thou 6reator, vouchsafe to us toda! the prosperit!
consisting of progen!. Turn a#a! from us this bad dream (of the #orld).
dddId$.E O God, O 6reator, turn a#a! from me all the sins. Bring to me
that #hich is beneficial.
dddId$0E To me, #ho is the devotee of the (upreme Truth let the #ind
blo# s#eetl!. Let the rivers run s#eetl!. Let the herbs be to us s#eet
and beneficial.
dddId$3E Let there be s#eetness da! and night. Let the particles of the
earth be s#eetness bearing. Let heaven, our father, be s#eet to us.
dddId$5E Let the fruit$bearing trees be s#eet to us. Let the sun be
s#eet and beneficial to us. Let the co#s be s#eetness$bearing to us.
dddId$7E One ma! impart Trisuparna to a Brahmana unsolicited. Those
brahmanas #ho recite Trisuparna indeed destro! even the sin of
feticide or hurting a Brahmana #ell versed in the @edas and in their
au2iliaries. The! attain to the fruit of the performance of (oma
sacrifice. The! purif! all those #ho sit in a ro# of a thousand (#hile at
dinner) and attain union #ith ranava, i.e., the %eit! of this mantra.
dddd$'E That Brahman is attained through the po#er of sacrifice. That
Bliss is attained through the po#er of sacrifice. The Bliss #hich is
indeed Brahman is attained through the po#er of sacrifice.
dddd$*E The (upreme having become the four$faced Brahma among
gods, the master of right #ords among the composers, the seer among
the intelligent people, the buffalo among animals, the kite among the
birds, the cutting a2e among the destructive tools and soma among
the sacrificers, transcends all purif!ing agencies accompanied b! the
sound (of hol! chant).
dddd$.E That #hich is the sun #ho abides in the clear sk!, is the @asu
(the air that moves) in the mid$region, is the fire that d#ells in the
sacrificial altar and in the domestic hearth as the guest, is the fire that
shines in men and in the gods, as the (oul, is the fire that is
consecrated in the sacrifice, is d#elling in the sk! as air, is born in
#ater as submarine heat, is born in the ra!s of the sun, is the fire that
is directl! seen as the luminar!, and is born on the mountain as the
rising sun H that is the (upreme Truth, the /ealit! underl!ing all.
dddd$0E I pile fuel in the consecrated fire #ith a vie# to acAuire the
@edas necessar! for Th! #orship, meditating on Thee in the form of
/ig$@eda. The unbroken currents of clarified butter offered into the
kindled fire H rendered sacred b! cordial and heart! thoughts H flo# like
rivers, the #ater of #hich is potable for Gods. B! this I kindl! the
splendour of the hol! fire.
dddd$3E In that ;havani!a Lire, amidst those currents of clarified butter
offered as oblation,
abides the profusel! rich and splendid (upreme Being #ho is magnified
in the Trisuparna, #ho d#ells in the nest of the bodies of created
beings, #ho confers bliss on creatures according to their merit, and
#ho shares #ith gods s#eet ambrosia in the form of oblations offered
b! #orshippers in Lire. In "is pro2imit! are seated the seven sages #ho
destro! sins b! mere remembrance and #ho continuousl! pour
oblations in the form of a current of nectar keeping in mind the various
gods for #hom the! are meant.
dL$5E This Trisuparna ma! be imparted to a Brahmana unsolicited.
Those brahmanas #ho recite Trisuparna indeed destro! even the sin of
sla!ing a #orth! Brahmana or an anointed king. The! attain to the fruit
of the performance of (oma sacrifice. The! purif! all those #ho sit in a
ro# of a thousand (#hile at dinner) and attain union #ith ranava, i.e.,
the %eit! of this mantra.
dLI$'E >a! the all$penetrating goddess of intellect #ho is beneficial,
favourabl! disposed to, and delighting in, us visit us, O goddess, ma!
#e #ho #ere delighting in profitless speech before th! visit, no# as the
result of th! delight in us, become enlightened and also capable of
e2pressing the (upreme Truth along #ith our heroic sons and disciples.
dLI$*E O goddess of intellect, favoured b! thee, one becomes a seer8
one becomes a Brahmana or a kno#er of Brahman. Lavoured b! thee
one becomes also possessed of riches. Lavoured b! thee one obtains
manifold #ealth. Being such, O goddess of intellect, delight in us and
confer on us #ealth.
dLII$'E >a! Indra grant me intelligence. >a! goddess (arasvati grant
me intelligence. >a! the t#o ;shvins #earing garlands of lotus flo#ers
engender in me intelligence.
dLII$*E "ail ! >a! that intelligence favour me H that #hich is possessed
b! ;psaras (celestial #omen) that #hich is the mental po#er in
Gandharvas (celestial minstrels) that intelligence e2pressed as the
divine @edic lore and that intelligence #hich spreads like fragrance.
dLIII$'E >a! that goddess of intelligence come to me #ith a ,o!ful face
and favour me H That goddess of intelligence #ho is pervasive like
fragrance, #ho is capable of e2amining all ob,ects, #ho possesses
golden letters in the shape of the s!llables of the @edas (of #ho is
#holesome and charming), #ho is continuousl! present, #ho is fit to be
resorted to b! the seekers of the values of life again and again, #ho
possesses flavour and strength and #ho nourishes me #ith milk and
other #ealth.
dLI@$'E >a! ;gni render in me intelligence, continuit! of progen! and
splendour born of @edic stud!. >a! Indra render in me intelligence,
continuit! of progen! and virilit!. >a! (ur!a render in me intelligence,
continuit! of progen! and pro#ess that strikes fear in the hearts of
enemies.
dL@$'E >a! death depart from us. >a! Immortalit! come to us. >a!
@aivasvata 1ama grant us safet!. >a! the sins of us be destro!ed like
the seared leaves of a tree. >a! the strength$giving #ealth come to us.
dL@I$'E O %eath, go back b! th! o#n path #hich is other than that of
the gods. I entreat thee #ho art capable of seeing me and listening to
me8 %o not destro! our progen!. %o not strike do#n our heroes.
dL@II$'E 4e heartil! supplicate to the Lord of creatures #ho is the
protector of the universe and #ho is active #ithin us as life$breath and
outside us as the blo#ing #ind. >a! "e guard us from death and
protect us from sin. >a! #e live brilliantl! upto our old age.
dL@III$'E O Thou (upreme Being, release me from the fear of 1ama and
accusation of people and the necessit! of being in the !onder #orld. O
;gni, ma! the t#o divine ph!sicians, the ;shvins, chase a#a! from us
death b! virtue of the po#ers of religious #ork.
dLId$'E Like servants gods follo# "ari #ho is the Lord of the universe,
#ho leads all thoughts as the foremost leader and #ho absorbs into
"imself the universe at the time of dissolution (or #ho destro!s the
sins of devotees). >a! this path to liberation taught in the @edas
having the same form as Brahman open itself to me. %eprive not me of
that. (trive to secure it for me.
L$'E +indling the consecrated fire #ith chips of #ood (in order to offer
oblations during #orship) ma! I attain both the #orlds. "aving attained
the prosperit! of this #orld and the ne2t I shall cross over death.
LI$'E O fierce %eath, do not cut off m! life. %o not in,ure (m! interest).
%o not cripple m! strength. %o not sub,ect me to deprivation. %o not
hurt m! progen! and life. I shall serve thee #ith oblations8 for, thou art
vigilant over the deeds of men.
LII$'E O /udra, in,ure not our elders, our children, our adults capable of
procreation, the foetus #e have laid in the mother-s #omb and our
father and mother. %o not hurt our dear selves.
LIII$'E O /udra do not hurt us in respect of our children, our grand$
children, other men belonging to us, our cattle and our horses. %o not
hurt in anger our heroes. 4e shall serve thee #ith oblations and
reverence.
LI@$'E O ra,apati, all that is born is not different from Thee. Thou art
before them and after also (#hen the! are reabsorbed into Thee). The
created beings cannot surpass Thee. 4ith #hatever desire #e offer
oblations to Thee ma! that be fulfilled. >a! #e become lords of riches.
L@$'E >a! Indra come to our succour H Indra #ho is the giver of #elfare
on earth and bliss in the ne2t #orld, #ho is the lord of people, #ho is
the sla!er of @ritra, #ho is the subduer of enemies and giver of rain,
#ho is peaceable and giver of safet!.
L@I$'E 4e #orship the three$e!ed Lord #ho is fragrant and #ho
increasingl! nourishes the devotees. 4orshipping "im ma! #e easil!
slip off from death ,ust as the ripe cucumber easil! separates itself
from the binding stalk. >a! #e be never separated from Immortalit!.
L@II$'E O %eath, those thousand and ten thousand and ten thousand
snares #hich thou hast laid for sla!ing man, all of them #e remove b!
the po#er of our deeds of #orship.
L@III$'E "ail ! >a! this be an oblation made to >rit!u, the maker of
death.
LId$'E O ;gni, thou art the remover of the offences #e have committed
against gods. "ail ! Thou art the remover of the offences #e have
committed against men. "ail ! Thou art the remover of the offences #e
have committed against departed ancestors. "ail ! Thou art the
remover of the offences #e have committed to ourselves. "ail ! Thou
art the remover of the offences committed b! others connected #ith
us. "ail ! Thou art the remover of the offences committed b! our
relatives. "ail ! Thou art the remover of the offences committed during
da! and night. "ail ! Thou art the remover of the offences committed
in the state of dream and #aking. "ail ! Thou art the remover of the
offences #e have committed in the state of deep sleep and #aking.
"ail ! Thou art the remover of the offences committed consciousl! and
unconsciousl!. "ail ! Thou art the remover of the offences committed
b! contact #ith those #ho are sinners. "ail !
Ld$'E O Gods, O @asus, that serious god$offending sin #hich #e have
committed b! our tongues, b! our understanding, and b! our actions,
place that in those #ho come near and act in an evil #a! to#ards us.
"ail !
LdI$'E (alutations to the gods. %esire performed the act. %esire did the
act. %esire is doing the act, not I. %esire is the agent, not I. %esire
causes the doer to act, not I. O %esire, fascinating in form, let this
oblation be offered to thee. "ail !
LdII$'E (alutations to the gods. ;nger performed the act. ;nger did the
act. ;nger is doing the act, not I. ;nger is the agent, not I. ;nger
causes the doer to act, not I. O ;nger, let this oblation be offered to
thee. "ail !
LdIII$'E O (upreme Being, I offer oblations of tast! tila ((esamum
indicum) seeds mi2ed #ith some flour, into the consecrated fire8 ma!
m! mind delight in the attributed of the (upreme "ail !
LdIII$*E O God, through Th! grace, ma! I obtain cattle, gold, #ealth,
food and drink, and all desired ob,ects and beaut! and prosperit!8 for
that this oblation be offered to Thee. "ail !
LdIII$.E >a! God grant me ro!al prosperit!, the bliss of freedom,
health, noble repute, capacit! to pa! off the debts to gods, departed
souls and sages, the Aualities of an ideal Brahmana, man! sons, faith,
intelligence and grandsons. >a! this oblation be offered for that. "ail !
LdI@$'E O Lord, through Th! grace, ma! these black (esamum seeds,
#hite (esamum seeds, healthful (esamum seeds and o#n (esamum
seeds cleanse #hatever sin there is connected #ith me or #hatever
#rong there is in me. Lor that I offer oblations. "ail !
LdI@$*E >a! the (esamum seeds offered remove m! sins, such as
partaking of the food supplied b! theft, dining at a place #here food is
served in connection #ith the funeral rites of a single recentl! departed
soul, sla!ing of a Brahmana, outraging the preceptor-s honour, cattle$
lifting, drink and sla!ing a hero or a foetus. >a! I have peace. "ail !
LdI@$.E >a! God grant me ro!al prosperit!, the bliss of freedom,
health, noble repute, capacit! to pa! off the debts to gods, departed
souls and sages, the Aualities of an ideal Brahmana, man! sons, faith,
intelligence and grandsons. >a! this oblation be offered for that. "ail O
=atavedas Mthe all$kno#ing (upreme invoked in fireN !
Ld@$'E M@ira,a "omaNE B! this oblation ma! m! in$breath, our$breath,
diffused breath, up$breath and middle breath become purified. I pra!
that I become the (upreme Light bereft of all obstructing sins and their
cause, the passions in me. Lor this end ma! this oblation be
appropriatel! offered into the consecrated fire. "ail !
Ld@$*E B! this oblation ma! m! speech, mind, sight, hearing, taste,
smell, seed, intellect, intention and aim become purified. I pra! that I
become the (upreme Light bereft of all obstructing sins and their
Ld@$.E B! this oblation ma! m! seven bodil! ingredients H outer and
inner skin, flesh, blood, fat, marro#, sine# and bone H become purified.
I pra! that I become the (upreme Light bereft of all obstructing sins
and their cause, the passions in me. Lor this end ma! this oblation be
Ld@$0E B! this oblation ma! the limbs and the parts of m! bod!
comprised b! the head, hands, feet, sides, back, thighs, bell!, shanks,
the generative organ, the middle part of the bod! (or the male and
female generative organs) and the anus become purified. I pra! that I
Ld@$3E O thou %ivine erson, #ho is dark blue and bro#n and #ho is
red in e!es make haste to favour me. Grant me more and more purit!.
Be a grantor of kno#ledge and purit! to me through the medium of m!
preceptor. >a! m! thoughts become purified. I pra! that I become the
(upreme Light bereft of all obstructing sins and their cause, the
passions in me. Lor this end ma! this oblation be appropriatel! offered
into the consecrated fire. "ail !
Ld@I$'E M@ira,a "omaNE B! this oblation ma! the five constituent
elements of m! bod! H earth, #ater, fire and ether H become purified. I
pra! that I become the (upreme Light bereft of all obstructing sins and
their cause, the passions in me. Lor this end ma! this oblation be
Ld@I$*E B! this oblation ma! the Aualities of sound, touch, colour, taste
and smell (residing in the above five elements constituting m! bod!)
become purified. I pra! that I become the (upreme Light bereft of all
obstructing sins and their cause, the passions in me. Lor this end ma!
this oblation be appropriatel! offered into the consecrated fire. "ail !
Ld@I$.E B! this oblation ma! the deeds accomplished b! m! mind,
speech and bod! become purified. I pra! that I become the (upreme
Light bereft of all obstructing sins and their cause, the passions in me.
Lor this end ma! this oblation be appropriatel! offered into the
consecrated fire. "ail !
Ld@I$0E >a! I not have an! suppressed feelings of egoism. I pra! that I
Ld@I$3E B! this oblation ma! m! bod! become purified. I pra! that I
Ld@I$5E B! this oblation ma! m! internal organs become purified. I pra!
Ld@I$7E B! this oblation ma! m! infinite (elf become purified. I pra!
Ld@I$9E >a! this oblation be made to the deit! of hunger. "ail ! >a!
this oblation be made to the con,oined deities of hunger and thirst. "ail
! >a! this oblation be made to the all$pervasive (upreme. "ail ! >a!
this oblation be made to the (upreme #ho is the ordainer of /ik
chants. "ail ! >a! this oblation be made to the (upreme #ho is
interested in his creation. "ail ! (I am the Truth e2pressed b! ranava.
Lor the realiDation of that ma! this oblation be offered into the
consecrated fire. "ail !)
Ld@I$:E O Lord, through th! grace I remove from me that uncleanness
in the form of hunger and thirst, misfortune and adversit!, povert! and
lack of progress, and all the like. Ffface m! sins. "ail !
Ld@I$'<E B! this oblation ma! m! five$fold self comprised b! the
sheaths of food, breath, mind, intelligence and bliss become purified. I
pra! that I become the (upreme Light bereft of all obstructing sins and
their cause, the passions in me. Lor this end ma! this oblation be
offered into the consecrated fire. "ail !
Ld@II$'E ;gna!e (vaha Moblation to LireN !
@ishvebh!o %evebh!a (vaha Moblation to sum total of deities or ;ll$
godsN !
%hruva!a Bhuma!a (vaha Moblation to the permanent plenitudeN !
%hruvakshita!e (vaha Moblation to the permanent groundN !
;ch!utakshita!e (vaha Moblation to the unchanging abodeN !
;gna!e (vishtakrite (vaha Moblation to the maker of the right sacrificeN
!
%harma!a (vaha Moblation to the religious dut!N !
;dharma!a (vaha Moblation to the ir$religious dut!N !
;dbh!a (vaha Moblation to the #atersN !
Oshodhi$vanaspatibh!a (vaha Moblation to the herbs and treesN !
/aksho$deva,anebh!a (vaha Moblation to the demons and godsN !
Grih!abh!a (vaha Moblation to the household deitiesN !
;vasanebh!a (vaha Moblation to the deities d#elling in the outskirts of
the houseN ! ;vasaanapatibh!a (vaha M oblation to the leaders of such
deitiesN !
(arvabhutebh!a (vaha Moblation to all spirits or the deities of the five
primordial elementsN !
+ama!a (vaha Moblation to the god of loveN !
;ntariksha!a (vaha Moblation to the #ind blo#ing in the sk!N !
1ade,ati ,agati !achcha chestati namno bhago!am namne (vaha
Moblation to the (upreme Being #ho is the totalit! of #ords in the @eda
and also #hatever there is in this #orld moving as insentient and
#hatever that acts as sentientN !
ritiv!ai (vaha Moblation to the earthN !
;ntariksha!a (vaha Moblation to the spirits d#elling in the sk!N !
%eve (vaha Moblation to the heavenN !
(ur!a!a (vaha Moblation to the sunN !
6handramase (vaha Moblation to the moonN !
&akshatrebh!a (vaha Moblation to the asterismsN !
Indra!a (vaha Moblation to the chief of godsN !
Brihaspata!e (vaha Moblation to the preceptor of godsN !
ra,apata!e (vaha Moblation to the lord of creaturesN !
Brahmane (vaha Moblation to the four$faced creatorN !
(vadha itrubh!a (vaha Moblation to the departed ancestorsN !
&amo /udra!a asupata!e (vaha
M(alutation and oblation to /udra, the lord of living beingsN !
%evebh!a (vaha Moblation to the godsN !
itrubh!a (vadhastu Moblation to the manesN !
Bhutebh!o &amah Msalutations to variet! of godsN !
>anus!ebh!o "antaa Moblation to menN !
ra,apata!e (vaha Moblation to the lord of creaturesN !
aramestine (vaha Moblation to the four$faced creator d#elling in
BrahmalokaN !
Ld@II$*E =ust as a perennial #ell is supplied #ith #ater b! hundreds and
thousands of springs, so ma! I have an ine2haustible suppl! of grain
from a thousand sources. Lor that end, I offer oblations to the #ealth$
holding deit!. "ail !
Ld@II$.E 4ith the intention of acAuiring prosperit!, I present offering of
food to those spirits #ho are the servants of /udra (d#elling in the
cremation ground) causing pain to creatures b! death and
bereavement, and #ho #ander about da! and night in search of
tribute. >a! the lord of prosperit! grant me all prosperit!. "ail !
Ld@III$'E Om that is Brahman. Om that is @a!u. Om that is the finite
self. Om that is the (upreme Truth. Om that is all. Om that is the
multitude of citadels :the bodies of creatures). (alutations to "im.
Ld@III$*E That (upreme Being moves inside the heart of created beings
possessing manifold forms. O (upreme, Thou art the sacrifice, Thou art
the e2pression @asat, Thou art Indra, Thou art /udra, Thou art Brahma,
Thou art ra,apati, Thou art That, Thou art the #ater in the rivers and
the ocean, Thou art the sun, Thou art flavour, Thou art ambrosia, Thou
art the bod! of the @edas, Thou art the threefold #orld and Thou art
Om.
LdId$'E Lirm in m! religious faith, I offer this oblation of ambrosia into
rana #ith reverence. Lirm in m! religious faith, I offer this oblation of
ambrosia into ;pana #ith reverence. Lirm in m! religious faith, I offer
this oblation of ambrosia into @!ana #ith reverence. Lirm in m!
religious faith, I offer this oblation of ambrosia into Cdana #ith
reverence. Lirm in m! religious faith, I offer this oblation of ambrosia
into (amana #ith reverence. B! these oblations ma! m! (elf be united
#ith the (upreme, so that I ma! attain Immortalit!.
LdId$*E O #ater, thou art the spread out seat of ;nna$Brahman, the
immortal food.
LdId$.E Lirm in m! religious faith, I offer this oblation of ambrosia into
rana #ith reverence. O thou offered substance, be auspicious and get
assimilated into me, so that I ma! not be consumed b! hunger.
Oblation to rana. Lirm in m! religious faith, I offer this oblation of
ambrosia into ;pana #ith reverence. O thou offered substance, be
auspicious and get assimilated into me, so that I ma! not be consumed
b! hunger. Oblation to ;pana. Lirm in m! religious faith, I offer this
oblation of ambrosia into @!ana #ith reverence. O thou offered
substance, be auspicious and get assimilated into me, so that I ma!
not be consumed b! hunger. Oblation to @!ana. Lirm in m! religious
faith, I offer this oblation of ambrosia into Cdana #ith reverence. O
thou offered substance, be auspicious and get assimilated into me, so
that I ma! not be consumed b! hunger. Oblation to Cdana. Lirm in m!
religious faith, I offer this oblation of ambrosia into (amana #ith
reverence. O thou offered substance, be auspicious and get
assimilated into me, so that I ma! not be consumed b! hunger.
Oblation to (amana. B! these oblations ma! m! (elf be united #ith the
(upreme, so that I ma! attain Immortalit!.
LdId$0E O #ater, thou art the cover for ;nna$Brahman, the immortal
food.
Ldd$'E Lirm in m! religious faith, I have offered this oblation of
ambrosia into rana #ith reverence. O rana, increase the po#er of m!
in$breath b! this food. Lirm in m! religious faith, I have offered this
oblation of ambrosia into ;pana #ith reverence. O ;pana, increase the
po#er of m! out$breath #ith this food. Lirm in m! religious faith, I have
offered this oblation of ambrosia into @!ana #ith reverence. O @!ana,
increase the po#er of m! diffused breath #ith this food. Lirm in m!
religious faith, I have offered this oblation of ambrosia into Cdana #ith
reverence. O Cdana, increase the po#er of m! up$breath #ith this
food. Lirm in m! religious faith, I have offered this oblation of ambrosia
into (amana #ith reverence. O (amana, increase the po#er of m!
middle breath #ith this food.
LddI$'E >a! the (upreme Lord be gratified (b! this meal ,ust taken) H
4ho is the ruler of all the #orld and the en,o!er of all, 4ho as the
person d#elling in the bod!, is of the siDe of the thumb, and 4ho is the
support of the bod! H imparting to it sentience and activit! from the
toe to the cro#n.
LddII$'E O Lord, after repast m! po#ers of speech, of breath, of sight,
and of hearing, are firm in their respective stations i.e., mouth, nostrils,
e!es and ears8 so also strength and vitalit! have returned to m! arms
and thighs. >! subtle bod! and m! gross bod! #ith all its limbs are
no# free from inadeAuac!. >! salutation to Thee. %o not cause an!
hurt to me and mine.
LddIII$'E Like birds #ith handsome plumage the sages #ho #ere
devoted to sacrificial #orship (or intent on the good of all) approached
Indra supplicating thusE /emove our darkness and ignorance8 fill our
e!es #ith #orth! sights8 and release us from the bondage of ignorance
like birds trapped in snares.
LddI@$'E O /udra, thou art the binding knot of the breaths and the
organs of senses functioning in the bod!. Fnter me as the end$maker of
sorro#s and increase and protect me b! that food #hich I have taken
in.
Ldd@$'E (alutations to /udra, and to @ishnu (or /udra #ho is @ishnu).
Guard me from death.
Ldd@I$'E O ;gni, thou art born on the da!s of sacrifices as the protector
of men in general and of those among men #ho offer sacrifices. Thou
art born spreading light around, or causing pain Auickl! b! mere touch.
Thou art born from #ater as lightning or as the heat under the sea.
Thou art born from clouds or stones b! friction. Thou art born from the
forests. Thou art born from the herbs. Thou art born ever pure or as the
sun.
Ldd@II$'E O Thou Lord, #ho art #orshipped in all the sacrifices, I
prostrate before Thee in deep reverence ! I prostrate before Thee ! I
prostrate before Thee ! %eign to remain #ith me as the giver of #hat is
auspicious. %eign to remain #ith me as the giver of happiness here.
%eign to remain #ith me as the giver of good and divine Aualities.
%eign to remain #ith me as the giver of splendour born of @edic
learning. 4hen the sacrifice #hich I have instituted has been
completel! prosperousl!, be #ith me to confer the fruits of it.
Ldd@III$'E Truthfulness is e2cellent. 4hat is e2cellent is truthfulness
onl!. B! truthfulness those #ho have attained to the state of
blissfulness never fall from there. 4hat belongs to sat, namel! good
people, that is indeed sat!am (truthfulness). Lor this reason seekers of
the highest good find delight in truthfulness.
Ldd@III$*E (ome hold the opinion that austerit! is the means of
liberation and that there is no austerit! higher than religious fast. This
e2cellent austerit! is hard to be practised. ; person #ho practises it
becomes invincible (or such austerit! is unthinkable for the
commonalt!). Therefore seekers of the highest good delight in
austerit!.
Ldd@III$.E erfect ascetics declare that #ithdra#al of the senses from
the attraction of forbidden ob,ects is the means of liberation. Therefore
the! delight in it.
Ldd@III$0E "ermits #ho d#ell in the forest consider that tranAuillit! of
mind is the means of liberation and therefore the! delight in calmness.
Ldd@III$3E ;ll creatures praise selfless gift as supreme8 for there is
nothing more difficult to perform than giving selfless gift. Therefore
seekers of the highest good delight in giving selfless gift.
Ldd@III$5E (ome consider that scriptural dut! is the means of liberation.
B! the performance of scriptural duties all the #orld is held together.
There is nothing more difficult to practise than the duties ordained b!
the scriptures. Therefore seekers of the highest good find delight in the
scriptural dut!.
Ldd@III$7E The largest number of people consider that procreation is
the means of liberation. Lor that reason the largest number of
offsprings are born. Because procreation is deemed such a means,
therefore the largest number of people delight in procreation.
Ldd@III$9E (ome one devoted to the @edic religion sa!s that the @edic
Lires are the means of liberation. Therefore the @edic Lires must be
consecrated.
Ldd@III$:E ;nother person devoted to the @edic religion sa!s that
;gnihotra is the means of liberation. Therefore some seekers of the
highest delight in the ;gnihotra sacrifice.
Ldd@III$'<E Others devoted to the @edic religion sa! that sacrifice is the
means of liberation. @eril! gods have attained heaven b! their o#n
prior deeds of sacrifice. Therefore seekers of the highest good delight
in the performance of sacrifice.
Ldd@III$''E (ome #ise people consider that in#ard #orship is the
means of liberation. Therefore #ise people delight onl! in in#ard
#orship.
Ldd@III$'*E Brahma "iran!agarbha considers that (ann!asa is the
means of liberation. "iran!agarbha is indeed the (upreme. The
(upreme alone is "iran!agarbha (although he is a personalit!).
6ertainl! these austerities set forth above are inferior. (ann!asa alone
surpassed all. To him #ho thus kno#s the all$transcending e2cellence
of (ann!asa precious kno#ledge (has been imparted).
LddId$'E ;runi, the son of ra,apati and (uparna approached his father
ra,apati H thus #e have heard H and Auestioned him, #hat is that
#hich revered teachers declare as the supreme means of liberation B
To him ra,apati thus repliedE
LddId$*E B! truth the #ind blo#s. B! truth the sun shines in the sk!.
Truth is the foundation of speech. Fver!thing in practical life depends
on truth. Therefore the! sa! truth is the supreme means of liberation.
LddId$.E Be Tapas performed in the beginning gods attained godhood.
B! Tapas seers attained to heaven graduall!. B! Tapas #e get rid of our
enemies #ho stand in the #a! of our acAuisitions. Fver!thing is
founded in Tapas. Therefore the! sa! Tapas is the supreme (means of
liberation).
LddId$0E ersons #ho practise sense$control shake off their sin b! that.
erfect ascetics reached heaven graduall! through sense$control.
(ense$control is inaccessible to ordinar! creatures. Fver!thing is
founded in sense$control. Therefore the! sa! sense$control is the
supreme (means of liberation).
LddId$3E Those #ho are of a tranAuil disposition do good merel! b!
calmness. (ages have attained to heaven through calmness of mind.
6almness of mind is inaccessible for the ordinar! creatures. Fver!thing
is founded on calmness of mind. Therefore the! sa! that calmness of
mind is the supreme means of liberation.
LddId$5E Giving of gift in the shape of dakshina is the secure abode of
the sacrifices. In the #orld all creatures subsist on a giver. eople
remove b! gifts those #ho are envious and malignant to#ards them.
B! gift the unfriendl! become friendl!. Fver!thing is established in gift.
Therefore the! sa! that the gift is the supreme means of liberation.
LddId$7E %harma, religious righteousness, is the support of the #hole
universe. ;ll people dra# near a person #ho is full! devoted to
dharma. Through dharma a person chases a#a! sin. ;ll are supported
b! dharma. Therefore the! sa! that dharma is the supreme means of
liberation.
LddId$9E In this #orld procreation is certainl! the foundation of the
race. ; person #ho e2tends the continuit! of progen! in the right #a!
b! rearing offsprings, according to the scriptural rules, discharges his
debt to#ards his departed ancestors. That alone is the #a! for him to
pa! off his debts to#ards his ancestors. Therefore the! sa! that
procreation is the supreme means of liberation.
LddId$:E The great sacrificial Lires are indeed the three$fold kno#ledge
and the path leading to godhood. Of them, the Garhapat!a Lire is /ig$
@eda, the earth and the /athantara (aman chant8 ;nvahar!apachana
is 1a,ur$@eda mid$region and the @amadev!a (aman chant8 ;havani!a
is the (ama$@eda, the heavenl! #orlds and the Brihat (aman chant.
Therefore the! sa! that the sacrificial Lires are the supreme means of
liberation.
LddId$'<E The performance of ;gnihotra at da#n and sunset is an
e2piation for sins incidental to house$keeping. It is a good !aga and a
good homa and also it is the commencement of all !a,na$s and kratu$s.
It is a beacon to the heavenl! #orld. Therefore the! sa! ;gnihotra is
the supreme means of liberation.
LddId$''E Others devoted to the @edic religion sa! that sacrifice is the
means of liberation. (acrifice is indeed dear to gods. @eril! gods have
attained to heaven b! their previous deeds of sacrifice. The! have
driven a#a! demons b! sacrifice. B! sacrifice those #ho are hostile
become friendl!. Fver!thing is supported b! sacrifice. Therefore the!
sa! sacrifice is the supreme means of liberation.
LddId$'*E In#ard #orship or mental concentration is indeed the means
of attaining to the state of ra,apati and so that is hol!. Those #ho
possess a mind endo#ed #ith the po#er of in#ard concentration see
and realise #hat is good. Through mental concentration, seers like
@ishvamitra created sub,ects b! mere #ish. ;ll depends upon this
po#er of the mind. Therefore the! sa! that the po#er of in#ard
concentration is the supreme means of liberation.
LddId$'.E 4ise seers declare that (ann!asa mentioned as the supreme
means of liberation is Brahman, and that Brahman is the Cniversal
(pirit, is supremel! blissful, is self$born, is the protector of created
beings, is the soul of time, and so forth.
LddId$'0E The !ear is the !onder sun. That erson #ho is in the sun is
"iran!agarbha8 "e is arameshthin (the protector of the universe) and
Brahmatman H (upreme /ealit! that is the innermost (elf of all
creatures.
LddId$'3E Those ra!s b! #hich the sun gives heat, the same ra!s
transform #ater into rain$cloud #hich sho#ers the rain. B! the rain$
cloud herbs and trees come into e2istence. Lrom herbs and trees food
is produced. B! the use of food the breaths and sense are nourished.
4hen the life$breath is nourished one gets bodil! strength. Bodil!
strength gives the capacit! to practise Tapas (in the shape of self$
control, religious fast and so forth). ;s the result of such Tapas, faith in
scriptural truths springs into e2istence. B! faith mental po#er comes.
B! mental po#er sense$control is made possible. B! sense$control
reflection is engendered. Lrom reflection calmness of mind results.
6onclusive e2perience of Truth follo#s calmness. B! conclusive
e2perience of Truth remembrance of It is engendered. /emembrance
produces continuous remembrance. Lrom continuous remembrance
results unbroken direct realiDation of Truth. B! such realiDation a
person kno#s the ;tman. Lor this reason, he #ho gives food gives all
these. Lor, it is found that the vital breaths and the senses of creatures
are from food, that reflection functions #ith the vital breath and the
senses, that unbroken direct realiDation comes from reflection and that
bliss comes from unbroken direct realiDation of Truth. Thus having
attained bliss one becomes the (upreme #hich is the source of the
universe.
LddId$'5E "e b! #hom all thus universe is pervaded H the earth and
the mid$region, the heaven and the Auarters and the sub$Auarters H
that erson is fivefold and is constituted of five substances. "e #ho
has attained supreme kno#ledge through (ann!asa is, indeed, this
erson. "e is all that is perceptible at present, #as in the past and #ill
be in the future. Through apparentl! human, his true nature is that
#hich is settled b! the enAuir! into the @edas and #hat is attained b!
his ne# birth in right kno#ledge. "e is firml! established in the
richness of kno#ledge imparted b! his guru, as also in his faith and in
Truth. "e has become the self$resplendent. Being such a one he
remains be!ond the darkness of ignorance. O ;runi, having become
one possessed of kno#ledge b! realiDing "im, the (upreme, through
(ann!asa and #ith !our mind fi2ed in the heart, do not again fall a
pre! to death. Because (ann!asa is thus the supreme means of
realiDation, therefore #ise men declare that to be above all other
means of liberation.
LddId$'7E O (upreme, Thou art the giver of the #ealth of supreme
kno#ledge to us. Thou hast become all. Thou unitest the individual
(ouls in the (utratman. Thou pervadest the universe. Thou art the
giver of the lustre to fire. Thou art the giver of light and heat to the
sun. Thou art the besto#er of the riches of light to the moon. Thou art
taken in the upa!ama vessel as soma ,uice for oblation. 4e #orship
Thee the (upreme #ho art such for the manifestation of Light.
LddId$'9E (The (ann!asin having meditated upon the (upreme) should
concentrate his thoughts on "im uttering the s!llable Om. This, the
s!llable Om, veril! is the substance of man! great Cpanishads and a
secret guarded b! the gods #ithout imparting to the unfit. "e #ho
practises meditation on the (upreme thus #ith the aid of ranava after
(ann!asa attains to the unlimited greatness of the (upreme. B! that
he attains to the greatness of Brahman. Thus the secret kno#ledge has
been imparted.
Lddd$'E The institutor of the sacrifice, in the case of the sacrifice
offered b! a (ann!asin #ho has attained supreme kno#ledge in the
manner alread! described, is his o#n (elf. "is faith is his #ife8 his bod!
is his sacrificial fuel8 his chest is his altar8 his hairs are his hol! grass8
the @eda he has learnt is his tuft of hair8 his heart is his sacrificial post8
his desire is his clarified butter8 his anger is his animal to be
immolated8 his austerit! is his fire8 his sense$control is his immolator8
his gifts are his dakshina8 his speech is his "otir priest8 his breath is his
Cdgatir priest8 his sight is his ;dhvar!u priest8 his mind is his Brahman
priest8 his hearing is his ;gnid priest8 the span of his life is his
preparator! rite8 #hat he eats that is his oblation8 #hat he drinks that
is his drinking of soma ,uice8 #hen he delights himself that is his
Cpasad rite8 #hen he #alks, sits and stands that is his ravarg!a rite8
that #hich is his mouth that is his ;havani!a Lire8 that #hich is his
utterance that is his offering of oblation8 that #hich is his kno#ledge
that is his "oma sacrifices8 #hen he eats in the afternoon and forenoon
that is his (amid$homa (oblation of fuel in the fire)8 the three divisions
of the da! H forenoon, midda! and evening H relating to him are his
savanas8 the da! and night are his %arsapurnamasa sacrifices8 the half
months and the months are his 6haturmas!a sacrifice8 the seasons are
his asubandha sacrifice8 the samvatsaras and the parivatsaras are his
;hargana sacrifice8 the total sacrifice is, indeed, his (attra8 death is the
;vabhritha or completion of his sacrifice. That person #ho kno#s this,
namel!, the conduct of a (ann!asin H covering all the duties from
;gnihotra to (attra and terminating in death overcome b! old age H
and #ho dies during the period of the sun-s movement to the north
attains to the overlordship of gods like Indra and then reaches identit!
or companionship #ith the sun. On the other hand he #ho dies during
the period #hen the sun moves to the south gets onl! the greatness of
the manes and then attains to the identit! or companionship #ith the
moon. ; Brahmana #ho kno#s separatel! the greatness of the sun and
the moon realiDes these t#o8 but he #ho has become a kno#er of
"iran!agarbha #ins further. Lrom that kno#ledge #hich #as acAuired
in the #orld of "iran!agarbha, he attains to the greatness of Brahman,
the (upreme #ho is F2istence$+no#ledge$Bliss, at the dissolution of
the #orld of "iran!agarbha. Thus the secret kno#ledge here, and in
this Cpanishad, is concluded.
"ari Om ! >a! >itra, @aruna, ;r!aman, Indra, Brihaspati
;nd all$pervading @ishnu be propitious to us
;nd grant us #elfare and bliss.
I bo# do#n to Brahman in reverence.
O @a!u, I bo# do#n to Thee in adoration.
Thou veril! art perceptible Brahman.
I shall declareE Thou art right.
Thou art the true and the good.
>a! that H the (upreme Being adored as @a!u H preserve me.
>a! "e preserve the teacher.
>e, ma! "e protect8 >! teacher, ma! "e protect.
together8
"ere ends the >ahanara!anopanishad, included in the +rishna$1a,ur$
@eda.
Maha Vakya Upanishad
God Brahma saidE
I #ould e2plain this Cpanishad based on inside e2perience. The
personal kno#ledge Ithat this (un is BrahmanJ is got b! chanting
;,abha Ga!atri viD., I"amsa (oham.J The ever ,o!ous aramatma
#ould set in if, after controlling rana and ;pana b! rana!ama, and
attaining it (prana!ama) b! constant and long practice of ooraka and
/echaka (macro, micro as #ell as together) and making the mind
concentrate on the same Brahman in three stages. It #ould shine like
one thousand suns and #ould be complete like the shoreless sea. That
e2perience is neither (amadhi nor 1oga (idhi and nor mi2ing of the
mind. That is merging #ith Brahman as Brahman is al#a!s single.
The sages #ho e2perience this tell as follo#sE I kno# that urusha #ith
the shining light #ho is be!ond darkness, #ho makes shapes, #ho
names them, #ho provides for them and #ho is the brave
urushotama. The one #ho finds out that urusha, #ho #as announced
as ara Brahman b! Brahma in the primitive times and #ho #as found
out b! Indra in all the four directions, attains the deathless state in this
birth itself. There is no other method for salvation.
I am that sun #ho is the ethereal light. I am that (iva #ho is that sun of
+no#ledge. I am the ver! clean light of ;tma. I am all the light that #e
kno#. Om.
4hoever reads this Cpanishad of ;tharva$@eda gets the same hol!
effect as reading the complete @edas. "e #ould definitel! attain the
place of >aha @ishnu.
"ere ends the >aha$@ak!opanishad, as contained in the ;tharva$@eda.
Maitrayani Upanishad
/;;T";+; O&F
The +ing Brihadratha, setting up his eldest son as king, deeming the
bod! to be impermanent, getting detachment, #ent to the forest. "e
performed great penance and stood looking at the sun, arms uplifted.
;t the end of a thousand !ears the sage (aka!ana approached (him)
like, fire #ithout smoke, burning #ith his lustre and said )Oh +ing, arise
and choose a boon-. "e bo#ed and said, )(ir, I am ignorant of the self.
1ou kno# it8 please impart it-.
)This has happened in the past, and is impossible, ask for other
desires-. But the +ing touched his feet and said, )(ir, #hat is the use of
en,o!ment in this bod! #hich smells badl! and is a mass of bones,
skins, etc., attacked b! lust, anger, etc., separation from near and dear
people, hunger, thirst etc. 4e see that all this is deca!ing, like flies and
mosAuitoes #hich live and die.
Great kings %ud!umna, Bhurid!umna, Indrad!umna, +uvala!asva,
1auvanasva etc., of (ur!avamsa, >arutta etc., of the (omavamsa,
relinAuished this #orld and #ent to the other, even as the relatives
#ere #atching. 4e also see ho# Gandharvas, ;suras, 1aksas and
others are dead and gone. The oceans become dr!, mountains fall,
%hruva star is shaken, trees and earth are uprooted.
There is onl! rebirth in this #orld after all the en,o!ment. 1ou should
uplift me #ho am like a frog in a dark #ell. 1ou are m! refuge.
/;;T";+; T4O
The sage (aka!an!a being pleased said, )O +ing, the flag (ornament)
of the Ikshvaku d!nast!, !ou kno# the self, have done !our dut!,
famous as the son of king >arut. This indeed, is !our self-. )4hich, O
Lord- (he asked). "e repliedE )It cannot be described. This one, bound
b! e2ternal causes, going up#ard, suffering and !et not (reall!)
suffering, dispels ignorance like the sun dispelling darkness. The
tranAuil one rising from this bod! and approaching the supreme,
manifests itself in its o#n essence, immortal, fearless.
This Brahma$vid!a has been imparted to us b! Lord >aitre!a. I shall
teach !ou the same. The sinless, po#erfull! radiant and chaste
@alakhil!as spoke to ra,apati, )Lord, this bod! is inert like a cart.
4hich subtle being has such greatness that the bod! is set up as a
conscious thing B 4ho is the driver of this bod! B-
"e told them )"e #ho is be!ond speech, is pure, hol!, empt! of
delusion, placid, breathless, independent, endless, unchangeable,
eternal, unborn, free, in his o#n glor!. "e is the driver.
The! said, )"o# can this bod! be set up like this b! one #ho is devoid
of desire B- "e replied )The self is subtle, non$ob,ect, invisible and
called urusha. In part he is consciousl! present here and a#akens the
sleeper. That conscious part of this urusha is the kno#er of the bod!
in ever! individual. "is marks are imagination, determination and
conceit H he is the Lord of creatures, the e!e of all. B! that conscious
being is the bod! set up. "e is the driver.
The! asked, )Lord, ho# can such a being e2ist in part B-
"e told them, )This ra,apati #as there in the beginning. Being alone
he #as not happ!. "e contemplated on himself and made numerous
beings. The! #ere una#are of him, breathless, inert like a post. "e #as
not happ! and thought, )To kindle their a#areness, I shall enter into
them-. >aking himself like air, he entered, not as one but making
himself five$fold rana, ;pana, @!ana, Cdana and (amana airs. The
breath that moves up#ard is rana, ;pana moves do#n. (amana is
that #hich causes the eaten food to settle and circulates it to ever!
limb eAuall!. Cdana thro#s up and sends do#n the drink and food.
That #hich pervades the nerves is @!ana. The @aisvanara #ind
overpo#ers the ;ntar!ami #ind and vice versa. In bet#een these t#o
#armth is e2uded H the #armth is the spirit H spirit is cosmic fire. ;lso
this has been stated else#here. The fire #ithin is the cosmic fire, the
inner fire b! #hich food is digested. The sound of digestion is heard
#ith closed ears, not #hen one is about to die.
This supreme being dividing himself into five, established in the cave
(heart) is all mental, his bod! is the vital breath. "e has man! forms,
his imaginations are true. (tanding in the core of the heart, he strives
and thinksE Let me become all things. Cprisen, dividing things b! the
five ra!s, he e2periences then. The sense organs are the ra!s, the
motor organs are the horses8 the bod! the chariot, mind is the driver,
of the nature of rakriti8 driving #ith the #hip, he makes the bod!
revolve like a #heel. %ue to him is the bod! a conscious entit!.
This self is trul! led to depend on the non$self b! the fruit of actions,
#hite and dark, is over#helmed, as it #ere, b! them and flits from
bod! to bod!. Being unmanifest, subtle, invisible, non$ob,ect,
unpossessive, free from states, non$agent, (but) abides like an agent.
"e is trul! pure, steadfast, immutable, untarnished, uneager,
desireless, abiding as #itness, e2periences )fruits of actions-, is loved
b! a sheet (of rakriti).
/;;T";+; T"/FF
The! said, )O Lord, #ho then is the other self, over#helmed b! the
#hite and dark fruits of actions and goes to #ombs, good and bad, #ho
goes do#n or up #andering, overcome b! dualities B-
"e repliedE There is indeed another self in elements, over#helmed b!
actions #hite and dark. Flements means the five root$elements as #ell
as the five concrete elements. Their comple2 is the bod!.
The self is like a drop of #ater in the lotus (leaf). This is over#helmed
b! rakriti. Being overcome he is in a state of delusion and does not
see the Lord in himself making him act. 6ontent #ith the mass of
constituents and confused, unstead!, in eager pursuit, smitten b!
desire, !earning, conceited, thinking )I am that, this is mine- he binds
himself b! himself as in a net, he roams about.
Flse#here also it has been said. )The agent indeed is the Flemental
self. The inner spirit causes actions b! means of instruments ,ust as
iron pervaded b! fire and beaten b! #orkers is split into ma!, so, the
elemental self pervaded b! the inner spirit and pressed b! rakriti
becomes man!. The group of three aspects, assuming the forms of 90
Lakhs of living beings constitutes the mass of elemental beings. This is
the form of pluralit!. The constituents are impelled b! the spirit as a
#heel b! its driver. ;s the fire is not beaten (onl! the iron is), so the
elemental self and not the spirit is over$po#ered.
It has been statedE this bod! #ithout consciousness has been
generated b! the se2$act H it is hell H has via the urinar! passage,
sustained b! bones, covered #ith flesh and skin, filled #ith faeces,
urine etc., $$ it is a shattered sheath. It has been affirmed )%elusion,
fear, depression, sleep, #ound, old age etc., being full of these Tamasa
and /a,asa traits (like desire), the elemental self is over#helmed.
"ence indeed, it inevitabl! assumes different forms.
/;;T";+; LOC/
It has been saidE );s #aves in great rivers, the past deeds are one-s
safeguard H like the coast line for the ocean. /ebirth is unavoidable H
bound b! good and bad results (of actions), as a beast b! ropes. Like a
prisoner, one in the clutches of %eath is not free8 d#ells in the midst of
man! fears. "e #ho is maddened b! #orldl! pleasures is like one
into2icated. "e is in the grip of sin and roams, like one bitten b! a
snake is he in the ,a#s of danger, as in darkness one is blinded b!
passion. ;s caught in a magic sho# one is in the midst of >a!a. "e
sees ever! thing #rongl! as in a dream, essenceless like the pith of
plantain H like an actor dressed up for a moment H falsel! attractive like
a painted #all. It has been stated )sense$ob,ects- like sound are there,
sources of trouble. ;ttached to them, the self forgets the supreme
place.
The remed! is the #inning of kno#ledge H follo#ing one-s o#n %harma,
one-s la# of life supports all like a tree$trunk. B! this la# does one go
up#ards8 #ithout it one tumbles do#n H this has been laid do#n in the
@edas. ; transmission of the la# cannot reall! be in the ;shrama
(stage of life). One #ho is in the ;shrama is said to be a real ascetic.
It has also been saidE )B! penance is (attva got and b! (attva is the
(refined) mind8 b! mind is the spirit got and b! the spirit attained, does
(transmigration) stop.
The follo#ing verses are relevantE
=ust as fire #ithout fuel dies in its o#n source, so the mind b! the d!ing
of its modes, calms do#n in the source. The modes of mind,
#ithdra#n, of the lover of Truth, not deceived b! sense ob,ects, are
false. The! follo# la#s of action $migrating life is mind indeed. Take
pains to purge it #ell. 4hat the mind d#ells on, that fills one-s life. This
is the everlasting m!ster!. 4ith the purged mind, fi2ed on the self, one
fears on endless bliss. If the mind attached to sense ob,ects is fi2ed
upon the supreme spirit, #ho #ill not be liberated B >ind is of t#o
kindsE the impure is filled #ith desires8 the pure is #ithout them. 4hen
a person makes his mind free from dissolution and restlessness,
reaches the mindless state, it is the high place. The mind is to be
restrained onl! so long as it is not dissolved in the heart. This is
kno#ledge and release too H rest is mere details. The ,o! got b! the
mind #hich is purified b! (amadhi and fi2ed upon the spirit, cannot be
described b! #ords but grasped onl! b! the mind. 4ater mi2ed in
#ater cannot be distinguished, so also fire in fire and sk! in sk!, so the
mind spirit H man is freed. >ind is the onl! cause of bondage and
liberationE attached to ob,ects, it gives bondage H #ithout them,
liberation.
1ou are Bhahma, @ishnu, /udra, ra,apati, ;gni, @aruna, @a!u, Indra,
>oon, >anu, 1ama, Bhumi, ;ch!uta. In heaven !ou d#ell in !our o#n
self in man! #a!s. I bo# to !ou, the lord of all, the soul of all, doer of
allocations, protector of all8 all illusion, all sport are !ou. The placid in
nature, the most secret, be!ond thought and kno#ledge #ithout
beginning and end.
It #as all Tamas H then impelled b! the (upreme, it became uneven H
/a,as compelled, becomes uneven. This all came out of (attva, the
conscious being, in ever! person, indicated b! thought, determination
and conceit. ra,apati spoke about it. The first bodies are Brahma etc.
"e is the aspects of Tamas, /udra of (attva. @ishnu became three$fold,
eight$fold etc., unlimited and moves among creatures H the support of
all creatures and their lord, inside and outside them.
"ere ends the >aitra!ani Cpanishad, included in the (ama$@eda.
Maitreya Upanishad
I$'. The +ing, Brihadratha b! name, had his eldest son installed on the
throne and considering the bod! to be impermanent and feeling
disgusted (#ith #orldl! life) #ent to a (penance) forest. There he
performed the highest kind of penance and facing the sun remained
#ith his arm uplifted. ;t the end of a thousand !ears the sun$god
(taking the form of the sage (aka!an!a) approached the sage. Like fire
(blaDing) #ithout smoke and burning all as it #ere #ith his effulgence
the sage (aka!an!a, the kno#er of the (elf, said to the kingE )/ise up,
rise up, choose a boon-. Bo#ing to him the king saidE )/evered (ir, I
kno# not the ;tman. But #e hear that !ou are a kno#er of the truth.
F2pound to me that-. )This reAuest of !ours is impossible on the ver!
face of it. %o not ask me this Auestion. Oh descendant of Ikshvaku,
choose (the fulfilment of) other desires-. /everentl! touching the feet
of the sage (aka!an!a the king gave utterance to the follo#ing
religious te2t (Gatha).
I$*. &o# then #h! speak of other things B (There is) the dr!ing up of
great seas, the do#nfall of mountains, the movement of the polestar or
of trees, the submerging of the earth and the loss of position b! the
gods. In this #orldl! life #hich is of the nature of (distinction bet#een)
)he- and )I-, #hat is the use of en,o!ing desires as, resorting to them,
there is seen the repeated return (to the phenomenal #orld) B "ence it
behoves on !our part to uplift me. I am like a frog in a #ell in this
#orldl! life. /evered (ir, !ou are m! refuge-. Thus (the king said).
I$.. /evered (ir, this bod! is born of se2ual union alone, is devoid of
consciousness and is veril! hell as it has emerged through the urinal
path, full of bones, daubed #ith flesh and encased in skin8 it is full!
filled #ith faeces, urine, #ind, bile, phlegm, marro#, fat, fatt!
e2udations and man! other filth! things. /emaining in a bod! of this
kind, revered (ir, !ou are m! refuge. Thus (he implored).
I$0. Then the revered sage (aka!an!a greatl! pleased, said to the kingE
)Great king Brihadratha, !ou are prominent in the famil! of the
Ikshvakus, a kno#er of the ;tman, one #ho has done his dut! #ell and
!ou are #ell kno#n b! the name of >arut. (uch is !our (elf. /evered
(ir, #ho is to be described B ;nd he said to the kingE
I$3. The ob,ects such as those denoted b! sound and touch are
apparentl! (a source of) danger8 for the individual self (encased in the
five elements) ma! not remember the highest goal #hen attached to
them.
I$5. Through penance one gets to kno# the inborn disposition ((attva)8
from (attva one gets (stabilit! of) the mind8 through the mind one
realiDes the ;tman8 b! realiDing the (elf (#orldl! life is) prevented.
I$7. =ust as fire, #hen fuel is e2hausted, calms do#n in itself, so the
mind, #hen its activit! is e2hausted, becomes Auiescent in its source
(i.e. in the (elf).
I$9. 4hen the mind is calmed do#n into its source and goes in the true
path, the results dependent on activities are unreal as the ob,ects of
the senses are confounded (i.e. actions performed do not affect him as
he is #ithout attachment).
I$:. It is the mind that constitutes #orldl! life8 this should be purified.
;s the mind, so the things appear coloured b! it8 this is the eternal
secret.
I$'<. B! the purit! of the mind one destro!s (the effect of) good and
bad actions. 4hen #ith a pure mind one remains in the (elf one en,o!s
ine2haustible bliss.
I$''. If a person-s mind, #hich is #ell attached to the region of the
sense$ob,ects, #ere turned to#ards Brahman, #ho #ill not be released
from bondage B
I$'*$'0. One should feel the supreme Lord to be present in the midst of
the lotus of one-s heart as the spectator of the dance of the intellect,
as the abode of supreme love, as be!ond the range of mind and
speech, as he rescue ship scattering all #orr! (of those sinking in the
sea of #orldl! life), as of the nature of effulgent F2istence alone, as
be!ond thought, as the indispensable, as incapable of being grasped
b! the (active) mind, possessing uncommon attributes, the immobile,
stead! and deep, neither light nor darkness, free from all doubts and
semblance, and is consciousness consisting of the final beatitude.
I$'3. That #hich is the eternal, the pure, the ever vigilant, free from the
nature (of delusions), the true, the subtle, the supremel! po#erful, the
one #ithout a second, the ocean of bliss and transcendent, that I am,
the innermost essence (of all)8 there is no doubt about it.
I$'5. "o# can the danger (of dualit!) approach me, resorting as I do to
the inner bliss of the (elf, #ho despise the female goblin of desires,
#ho vie# the phenomenal #orld as in illusion and #ho am unattached
to it B
I$'7. Those ignorant people #ho stick to castes and orders of life obtain
the (#orthless) fruit of their respective actions. Those #ho discard the
#a!s of caste, etc., and are happ! #ith the bliss of the (elf become
merged in Brahman (lit. urushas).
I$'9. The bod! consisting of various limbs and observing the (rules of)
castes and orders has a beginning and an end and is onl! a great
trouble. Lree of attachment to one-s children, etc., and the bod!, one
should live in the endless supreme happiness.
II$'. Then the revered sage >aitre!a #ent to +ailasa. ;pproaching him
(the Lord) he saidE )Lord, e2pound to me the secret of the supreme
Truth-. The great god said to himE
II$*. The bod! is said to be the temple8 the individual (elf (=iva) is (hiva
alone. One should discard the faded flo#ers in the form of spiritual
ignorance and #orship God (#ith the conviction) )"e and I are one-.
II$.. True kno#ledge consists of seeing non$different (in all)8 deep
meditation consists of the mind freed from thinking on sensor! ob,ects8
bathing is the removal of impurit! in the mind and cleansing consists
of controlling the senses.
II$0. "e should imbibe the nectar, Brahman, go about for alms to
preserve the bod!, and becoming devoted to the one (Brahman) live in
the solitar! place of oneness free from dualit!. Thus should a #ise man
spend his life8 he alone #ill attain liberation.
II$3. This bod! is born and it has death8 it has originated from the
impure secretions of the mother and father8 it is the abode of ,o! and
sorro# and it is impure. Bathing in the form of discarding attachment
to it is ordained #hen one touches it #ith the idea that it belongs to
one.
II$5. It is built up of primar! fluids, sub,ect to grievous maladies, abode
of sinful actions, transitor! and diffused #ith agitated feelings.
Touching this bod!, bathing (as aforesaid) is ordained.
II$7. It al#a!s naturall! e2udes at the appropriate time impure
secretions through the nine apertures (e!es, ears, etc.,). "aving
impure matter it smells foul. Touching this, bathing (as aforesaid) is
ordained.
II$9. It is associated #ith the mother in impurit! at birth and is born
#ith the impurit! caused b! child$birth8 as it is born associated #ith
death (in due course) and the impurit! caused b! child birth, touching
this bod!, bathing (as aforesaid) is ordained.
II$:. @ie#ing the bod! as )I- and mine is smearing oneself #ith faeces
and urine in the place of cosmetics. Thus pure cleansing has been
spoken of (in the verses above). 6leansing (the bod!) #ith mud and
#ater is (the e2ternal one) practised in the #orld.
II$'<. 6leansing #hich purifies the mind consists of the destruction of
the three inborn tendencies (loka$vasana, shastra$vasana and deha$
vasana)8 (real) cleansing is said to be b! #ashing #ith mud and #ater
in the form of (true) kno#ledge and dispassion (=nana and @airag!a).
II$''. Leeling of non$dualit! is the alms (#hich is consumed) and the
feeling of dualit! is the thing unfit for consumption. The receiving of
alms b! the mendicant monk is ordained in accordance #ith the
directions of the Guru and the scripture.
II$'*. ;fter embracing renunciation of his o#n accord the #ise man
shall move a#a! from his native place and live far a#a!, like a thief
#ho has been released from prison.
II$'.. &o sooner has (the ascetic) moved a#a! from the son of ego, the
brother of #ealth, the home of delusion and the #ife of desires than he
is liberated (from #orldl! bondage)8 there is no doubt about it.
II$'0$'3. "o# shall I perform the t#ilight #orship ((andh!a, i.e., there
is no need for it) #hen the mother of delusion is (,ust) dead and the
son of true a#akening is born, causing t#o$fold impurit! B "o# can I
perform t#ilight #orship #hen the bright sun of consciousness ever
shines in the sk! of the heart and it never sets or rises B (i.e. there is
no t#ilight at all and hence there is no scope for #orship).
II$'5. The conviction, #hich is present from the #ords of the Guru that
there is onl! one (realit!) #ithout a second, alone is the solitude
(necessar! for meditation) and not a monaster! nor the interior of a
forest.
II$'7. There is liberation for those #ho are free from doubts8 there is no
emancipation even at the end of repeated births for those #hose
minds are invaded b! doubts (about the non$dualit! of the ;tman).
"ence one should have faith.
II$'9. There is no (true) renunciation b! discarding action, nor b!
reciting the mantras of raisa (at the formal ceremon! of renunciation).
/enunciation has been declared to be the oneness of the individual self
(=iva) and the universal (elf (;tman).
II$':. One, to #hom all primar! desires, etc., (such as for #ife, #ealth
and progen!) appear like vomit and #ho has discarded pride in his
bod!, is entitled to renunciation.
II$*<. ; #ise man should embrace renunciation onl! #hen there has
risen in his mind dispassion for all #orldl! things8 other#ise he is
fallen.
II$*'. "e #ho renounces #orldl! life for amassing #ealth (contributed
b! rich disciples) or for the sake of (assured) boarding and clothing or
for a stable position (as the head of a monaster!) is doubl! fallen (i.e.
he has neither the full pleasures of #orldl! life nor liberation)8 he does
not deserve final beatitude.
II$**. The #isest take to contemplation on the realit! (of Brahman)8 the
middling ones contemplate on the scripture8 lo# people think of the
mantras8 the lo#est are deluded b! (the efficac!) of hol! places.
II$*.. ; fool in vain takes (theoretical) delight in Brahman #ithout
practicall! e2periencing it (as I am Brahman), like the ,o! of tasting
fruits found in the branch of a tree reflected (in a lake).
II$*0. If a sage does not give up H the in#ard (conviction of non$dualit!
in) the collecting of alms from various houses as a bee does hone!
from flo#ers, the father in the form of dispassion, the #ife of faith and
the son of true kno#ledge, he is liberated.
II$*3. eople rich in #ealth, old in age and similarl! those mature in
kno#ledge H all these are (but) servants, (na!) the servants of the
disciples of those #ho are mature in #isdom.
II$*5. Fven learned people have their minds deluded b! the illusion
created b! me and #ithout realiDing me, the ;tman, #ho am
omnipresent, the! but #ander like co#s to fill the #retched bell! !
II$*7. To one desiring liberation #orship of idols made of stone, metal,
gem and cla! results onl! in the e2perience of rebirth8 hence the sage
should perform the #orship of his heart alone (i.e. contemplate on
Brahman enshrined in his heart, non$different from the (elf). To
prevent rebirth he shall avoid e2ternal #orship (of idols).
II$*9. "e #ho is full in#ardl! and out#ardl! is like a ,ar filled in the sea8
he #ho is empt! in#ardl! and empt! out#ardl! is like a ,ar empt! in
the sk!.
II$*:. %o not become one en,o!ing ob,ects (of the senses), do not also
become one believing in the senses. /e,ecting all ideations, become
that #hich remains.
II$.<. %iscarding (ideas of) seer, seeing and #hat is seen along #ith
in#ard tendencies, ma! !ou resort onl! to the ;tman #ho is the prime
source of all phenomena.
II$.'. That state of remaining like a stone #ith all ideations Auiescent
and freed from the states of #aking and sleeping is the supreme state
of the (elf (in the disembodied state).
Thus (ends the instruction given b! Lord (hiva and the second
chapter).
III$'. I am I, I am the other (the supreme one), I am Brahman, I am the
source (of all), I am also the Guru of all the #orlds, I am all the #orlds,
That I am.
III$*. I alone am, I have attained perfection, I am pure, I am the
supreme, I remain al#a!s, I am "e, I am eternal, I am pure.
III$.. I am the true kno#ledge (@i,nana), I am the special one, I am
(oma, I am the all. I am the auspicious one, I am free from sorro#, I am
consciousness, I am the impartial one.
III$0. I am devoid of honour and dishonour, I am #ithout attributes, I am
(hiva, I am free from dualit! and non$dualit!, I am free from the pairs
(of opposites), I am "e.
III$3. I am devoid of being and non$being, I am be!ond speech, I am
effulgence, I am the po#er of the void and the non$void and I am the
auspicious and the inauspicious (i.e. be!ond both of them).
III$5. I am devoid of the eAual and the uneAual, eternal, pure, ever
auspicious8 I am free of all and the non$all, I am the righteous and I
ever remain.
III$7. I am be!ond the number one and I am be!ond the number t#o as
#ell. I am above the distinction of good and bad and I am devoid of
ideation.
III$9. I am free from the distinction of man! souls, being of the form of
unallo!ed bliss. I am not (e2istent as an entit!), I am not another, I am
devoid of the bod! etc.,
III$:. I am free from the concept of substratum and that of the ob,ect
resting on it8 I am devoid of a prop. I am above captivit! and liberation,
I am the pure Brahman, I am "e.
III$'<. I am devoid of all things such as the mind, I am the supreme,
greater than the great. I am al#a!s of the form of investigation, I am
free from investigation. I am "e.
III$''. I am of the form of the letter )a- and )u- and I am the letter )m-
#hich (as Om) is eternal. I am free from meditation and being a
meditator, I am be!ond the ob,ect of meditation, I am "e.
III$'*. I am of the form #hich fills ever!thing, possessing the
characteristics of F2istence, 6onsciousness and Bliss. I am of the form
of all hol! places, I am the supreme ;tman, I am (hiva.
III$'.. I am devoid of aim and non$aim and I am the bliss :rasa< #hich
has no e2tinction. I am be!ond measurer and measure and the thing
measured8 I am (hiva.
III$'0. I am not the #orld, I #itness all and I am devoid of e!es, etc., I
am immense, I am a#ake, I am serene and I am "ara ((hiva).
III$'3. I am devoid of all the senses and I do all actions. I am the (ob,ect
of) satisfaction to all the Cpanishads, I am al#a!s easil! accessible (to
the devoted).
III$'5. I am ,o! (to the devoted) and sorro# (to the careless), I am the
friend of all silence. I am al#a!s of the form of consciousness and I am
al#a!s of the form of F2istence and 6onsciousness.
III$'7. I am not devoid of even the least, nor am I a little. I am #ithout
the knot of the heart (i.e. partialit! due to affection) and I abode in the
midst of the lotus of the heart.
III$'9. I am devoid of the si2 changes (of birth, etc.,), I am #ithout the
si2 sheaths (the gross material bod!, etc.,)8 I am free from the group of
si2 (internal) enemies (passions, etc.,) and I am the #itness, being the
supreme God.
III$':. I am free of space and time, I am the bliss of the principal unclad
sages, I am be!ond )there is- and )there is not- and I am devoid of all
negation (i.e. I am pure F2istence #ithout a counterpart).
III$*<. I am of the form of unbroken ether and I am of omnipresent
form. I am the mind (chitta) free from the phenomenal #orld and I am
devoid of the phenomenal #orld.
III$*'. I am of the form of all effulgence, I am the effulgence of pure
consciousness. I am be!ond the three durations (past, present and
future) and I am free from passion, etc.
III$**. I am above the bod! and its d#eller and I am uniAue, devoid of
attributes. I am be!ond liberation, I am liberated and I am al#a!s
devoid of final emancipation.
III$*.. I am above truth and untruth, I am al#a!s nothing other than
pure F2istence. I am not obliged to go to an! place, being free of
movement, etc.
III$*0. I am al#a!s eAuanimous, I am Auiescence, the greatest being
(urushottama)8 one #ho has his o#n e2perience thus is #ithout doubt
m!self. "e #ho listens to this (e2perience) even once (#ith supreme
faith) becomes himself (i.e. becomes merged into) Brahman. Thus
(ends) the Cpanishad.
"ere ends the >aitre!opanishad, included in the (ama$@eda.
Mandala Brahmana Upanishad
B/;">;&; $ I
'. O>. The great >uni 1a,navalk!a #ent to ;dit!a$Loka (the sun-s
#orld) and saluting him (the urusha of the (un) saidE IO /evered (ir,
describe to me the ;tman$Tattva (the Tattva or Truth of ;tman).J (To
#hich) &ara!ana (viD., the urusha of the sun) repliedE II shall describe
the eight$fold 1oga together #ith =nana. The conAuering of cold and
heat as #ell as hunger and sleep, the preserving of (s#eet) patience
and unruffledness ever and the restraining of the organs (from sensual
ob,ects) H all these come under (or are) 1ama. %evotion to one-s Guru,
love of the true path, en,o!ment of ob,ects producing happiness,
internal satisfaction, freedom from association, living in a retired place,
the controlling of the >anas and the not longing after the fruits of
actions and a state of @airag!a H all these constitute &i!ama. The
sitting in an! posture pleasant to one and clothed in tatters (or bark) is
prescribed for ;sana (posture). Inspiration, restraint of breath and
e2piration, #hich have respectivel! '5, 50 and .* (>atras) constitute
rana!ama (restraint of breath). The restraining of the mind from the
ob,ects of senses is rat!ahara (sub,ugation of the senses). The
contemplation of the oneness of consciousness in all ob,ects is %h!ana.
The mind having been dra#n a#a! from the ob,ects of the senses, the
fi2ing of the 6haitan!a (consciousness) (on one alone) is %harana. The
forgetting of oneself in %h!ana is (amadhi. "e #ho thus kno#s the
eight subtle parts of 1oga attains salvation.
*. The bod! has five stains (viD.,) passion, anger, out$breathing, fear
and sleep. The removal of these can be affected respectivel! b!
absence of (ankalpa, forgiveness, moderate food, carefulness and a
spiritual sight of Tattvas. In order to cross the ocean of (amsara #here
sleep and fear are the serpents, in,ur!, etc., are the #aves, Trishna
(thirst) is the #hirlpool and #ife is the mire, one should adhere to the
subtle path and overstepping Tattva and other Gunas should look out
for Taraka. Taraka is Brahman #hich being in the middle of the t#o
e!ebro#s, is of the nature of the spiritual effulgence of
(achchidananda. The (spiritual) seeing through the three Laksh!as (or
the three kinds of introvision) is the means to It (Brahman). (usumna
#hich is from the >uladhara to Brahmarandhra has the radiance of the
sun. In the centre of it, is +undalini shining like 6rores of lightning and
subtle as the thread in the lotus$stalk. Tamas is destro!ed there.
Through seeing it, all sins are destro!ed. 4hen the t#o ears are closed
b! the tips of the forefingers, a hutkara (or booming) sound is heard.
4hen the mind is fi2ed on it, it sees a blue light bet#een the e!es as
also in the heart. (This is ;ntar$Laksh!a or internal introvision). In the
Bahir$Laksh!a (or e2ternal introvision) one sees in order before his
nose at distance of 0, 5, 9, '< and '* digits, the space of blue colour,
then a colour resembling (h!ama (indigo$black) and then shining as
/akta (red) #ave and then #ith the t#o ita (!ello# and orange red)
colours. Then he is a 1ogin. 4hen one looks at the e2ternal space,
moving the e!es and sees streaks of light at the corners of his e!es,
then his vision can be made stead!. 4hen one sees =!otis (spiritual
light) above his head '* digits in length, then he attains the state of
nectar. In the >adh!a$Laksh!a (or the middle one), one sees the
variegated colours of the morning as if the sun, the moon and the fire
had ,oined together in the ;kasa that is #ithout them. Then he comes
to have their nature (of light). Through practice, he becomes one #ith
;kasa, devoid of all Gunas and peculiarities. ;t first ;kasa #ith its
shining stars becomes to him ara$;kasa as dark as Tamas itself and
he becomes one #ith ara$;kasa shining #ith stars and deep as Tamas.
(Then) he becomes one #ith >aha$;kasa resplendent (as) #ith the fire
of the deluge. Then he becomes one #ith Tattva$;kasa, lighted #ith
the brightness #hich is the highest and the best of all. Then he
becomes one #ith (ur!a$;kasa ((un$;kasa) brightened b! a 6rore of
suns. B! practising thus, he becomes one #ith them. "e #ho kno#s
them becomes thus.
.. +no# that 1oga is t#ofold through its division into the urva (earlier)
and the Cttara (later). The earlier is Taraka and the later is ;manaska
(the mindless). Taraka is divided into >urti (#ith limitation) and ;murti
(#ithout limitation). That is >urti Taraka #hich goes to the end of the
senses (or e2ist till the senses are conAuered). That is ;murti Taraka
#hich goes be!ond the t#o e!ebro#s (above the senses). Both these
should be performed through >anas. ;ntar$%rishti (internal vision)
associated #ith manas comes to aid Taraka. Te,as (spiritual light)
appears in the hole bet#een the t#o e!ebro#s. This Taraka is the
earlier one. The later is ;manaska. The great =!otis (light) is above the
root of the palate. B! seeing it, one gets the (iddhis ;nima, etc.
(ambhavi$>udra occurs #hen the Laksh!a (spiritual vision) is internal
#hile the (ph!sical) e!es are seeing e2ternall! #ithout #inking. This is
the great science #hich is concealed in all the Tantras. 4hen this is
kno#n, one does not sta! in (amsara. Its #orship (or practice) gives
salvation. ;ntar$Laksh!a is of the nature of =ala$=!otis (or #ater$=!otis).
It is kno#n b! the great /ishis and is invisible both to the internal and
e2ternal senses.
0. (ahasrara (viD., the thousand$petalled lotus of the pineal gland) =ala$
=!otis is the ;ntar$Laksh!a. (ome sa! the form of urusha in the cave
of Buddhi beautiful in all its parts is ;ntar$Laksh!a. (ome again sa!
that the all$Auiescent &ilakantha accompanied b! Cma (his #ife) and
having five months and latent in the midst of the sphere in the brain is
;ntar$Laksh!a. 4hilst others sa! that the urusha of the dimension of
a thumb is ;ntar$Laksh!a. ; fe# again sa! ;ntar$Laksh!a is the One
(elf made supreme through introvision in the state of a =ivanmukta. ;ll
the different statements above made pertain to ;tman alone. "e alone
is a Brahma$&ishtha #ho sees that the above Laksh!a is the pure
;tman. The =iva #hich is the t#ent!$fifth Tattva, having abandoned the
t#ent!$four Tattvas, becomes a =ivanmukta through the conviction that
the t#ent!$si2th Tattva (viD.,) aramatman is )I- alone. Becoming one
#ith ;ntar$Laksh!a (Brahman) in the emancipated state b! means of
;ntar$Laksh!a (introvision), =iva becomes one #ith the partless sphere
of aram$;kasa.
Thus ends the first Brahmana.
B/;">;&; $ II
'. Then 1a,navalk!a asked the urusha in the sphere of the sunE IO
Lord, ;ntar$Laksh!a has been described man! times, but it has never
been understood b! me (clearl!). ra! describe it to meJ. "e repliedE
IIt is the source of the five elements, has the lustre of man! (streaks
of) lightning and has four seats having (or rising from) )That-
(Brahman). In its midst, there arises the manifestation of Tattva. It is
ver! hidden and Cnmanifested. It can be kno#n (onl!) b! one #ho has
got into the boat of =nana. It is the ob,ect of both Bahir and ;ntar
(e2ternal and internal) Laksh!as. In its midst is absorbed the #hole
#orld. It is the vast partless universe be!ond &ada, Bindu and +ala.
;bove it (viD., the sphere of ;gni) is the sphere of the sun8 in its midst
is the sphere of the nectar! moon8 in its midst is the sphere of the
partless Brahma$Te,as (or the spiritual effulgence of Brahman). It has
the brightness of (ukla (#hite light) like the ra! of lightning. It alone
has the characteristic of (ambhavi. In seeing this there are three kinds
of %rishti (sight), viD., ;ma (the ne# moon), ratipat (the first da! of
lunar fortnight) and urnima (the full moon). The sight of ;ma is the
one (seen) #ith closed e!es. That #ith half opened e!es is ratipat8
#hile that #ith full! opened e!es is urnima. Of these, the practice of
urnima should be resorted to. Its Laksh!a (or aim) is the tip of the
nose. Then is seen a deep darkness at the root of the palate. B!
practising thus, a =!otis (light) of the form of an endless sphere is seen.
This alone is Brahman, the (achchidananda. 4hen the mind is
absorbed in bliss thus naturall! produced, then does (ambhavi takes
place. (he ((ambhavi) alone is called +hechari. B! practising it (viD.,
the >udra), a man obtains firmness of mind. Through it, he obtains
firmness of @a!u. The follo#ing are the signsE first it is seen like a star8
then a reflecting (or daDDling) diamond8 then the sphere of full moon8
then the sphere of the brightness of nine gems8 then the sphere of the
midda! sun8 then the sphere of the flame of ;gni (fire)8 all these are
seen in order.
*. (Thus much for the light in urva or first stage.) Then there is the
light in the #estern direction (in the Cttara or second stage). Then the
lustres of cr!stal, smoke, Bindu, &ada, +ala, star, firefl!, lamp, e!e,
gold and nine gems, etc., are seen. This alone is the form of ranava.
"aving united rana and ;pana and holding the breath in +umbhaka,
one should fi2 his concentration at the tip of his nose and making
(hanmukhi #ith the fingers of both his hands, one hears the sound of
ranava (Om) in #hich >anas becomes absorbed. (uch a man has not
even the touch of +arma. The karma of ((andh!a$@andana or the dail!
pra!ers) is veril! performed at the rising or setting of the sun. ;s there
is no rising or setting (but onl! the ever shining) of the sun of 6hit (the
higher consciousness) in the heart of a man #ho kno#s thus, he has no
+arma to perform. /ising above (the conception of) da! and night
through the annihilation of sound and time, he becomes one #ith
Brahman through the all$full =nana and the attaining of the state of
Cnmani (the state above >anas). Through the state of Cnmani, he
becomes ;manaska (or #ithout >anas).
&ot being troubled b! an! thoughts (of the #orld) then constitutes the
%h!ana. The abandoning of all +armas constitutes ;vahana (invocation
of god). Being firm in the unshaken (spiritual) #isdom constitutes
;sana (posture). Being in the state of Cnmani constitutes the ad!a
(offering of #ater for #ashing the feet of god). reserving the state of
;manaska (#hen >anas is offered as sacrifice) constitutes the ;rgh!a
(offering of #ater as oblation generall!). Being in state of eternal
brightness and shoreless nectar constitutes (nana (bathing). The
contemplation of ;tman as present in all constitutes (the application to
the idol of) (andal. The remaining in the real state of the %rik (spiritual
e!e) is (the #orshipping #ith) ;kshata (non$broken rice). The attaining
of 6hit (consciousness) is (the #orshipping #ith) flo#er. The real state
of ;gni (fire) of 6hit is the %hupa (burning of incense). The state of the
sun of 6hit is the %ipa (light #aved before the image). The union of
one$self #ith the nectar of full moon is the &aived!a (offering of food,
etc.,). The immobilit! in that state (of the ego being one #ith all) is
radakshina (going round the image). The conception of )I am "e- is
&amaskara (prostration). The silence (then) is the (ruti (praise). The
all$contentment (or serenit! then) is the @isat,ana (giving leave to god
or finishing #orship). (This is the #orship of ;tman b! all ra,a$1ogins).
"e #ho kno#s this kno#s all.
.. 4hen the Triputi are thus dispelled, he becomes the +aival!a =!otis
#ithout Bhava (e2istence) or ;bhava (non$e2istence), full and
motionless, like the ocean #ithout the tides or like the lamp #ithout
the #ind. "e becomes a Brahmavit (kno#er of Brahman) b! cognising
the end of the sleeping state even #hile in the #aking state. Though
the (same) mind is absorbed in (ushupti as also in (amadhi, there is
much difference bet#een them. (in the former case) as the mind is
absorbed in Tamas, it does not become the means of salvation, (but) in
(amadhi as the modifications of Tamas in him are rooted a#a!, the
mind raises itself to the nature of the artless. ;ll that is no other than
(akshi$6haitan!a (#isdom$consciousness or the "igher (elf) into #hich
the absorption of the #hole universe takes place, in as much 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. "e #ho kno#s Brahman and #ho is the sole
en,o!er of Brahmic bliss #hich is eternal and has da#ned once (for all
in him) H that man becomes one #ith Brahman. "e in #hom (ankalpa
perishes has got >ukti in his hand. Therefore one becomes an
emancipated person through the contemplation of aramatman.
"aving given up both Bhava and ;bhava, one becomes a =ivanmukta
b! leaving off again and again in all states =nana (#isdom) and =ne!a
(ob,ect of #isdom), %h!ana (meditation) and %h!e!a (ob,ect of
meditation), Laksh!a (the aim) and ;laksh!a (non$aim), %rish!a (the
visible) and ;drish!a (the non$visible) and Cha (reasoning) and ;poha
(negative reasoning). "e #ho kno#s this kno#s all.
0. There are five ;vasthas (states)E =agrat (#aking), (#apna
(dreaming), (ushupti (dreamless sleeping), the Tur!a (fourth) and
Tur!atita (that be!ond the fourth). The =iva (ego) that is engaged in the
#aking state becomes attached to the ravritti (#orldl!) path and is
the particular of &araka (hell) as the fruit of sins. "e desires (varga
(heaven) as the fruit of his virtuous actions. This ver! same person
becomes (after#ards) indifferent to all these sa!ing, )Fnough of the
births tending to actions, the fruits of #hich tend to bondage till the
end of this mundane e2istence-. Then he pursues the &ivritti (return)
path #ith a vie# to attain emancipation. ;nd this person then takes
refuge in a spiritual instructor in order to cross this mundane e2istence.
Giving up passion and others, he does onl! those he is asked to do.
Then having acAuired the four (adhanas (means to salvation) he
attains, in the middle of the lotus of his heart, the /ealit! of ;ntar$
Laksh!a that is but the (at of Lord and begins to recognise (or
recollect) the bliss of Brahman #hich he had left (or en,o!ed) in his
(ushupti state. ;t last he attains this state of discrimination (thus)E )I
think I am the non$dual One onl!. I #as in ;,nana for some time (in the
#aking state and called therefore @ishva). I became someho# (or
involuntaril!) a Tai,asa (in the dreaming state) through the reflection (in
that state) of the affinities of the forgotten #aking state8 and no# I am
a ra,na through the disappearance of those t#o states. Therefore I am
one onl!. I (appear) as more than one through the differences of state
and place. ;nd there is nothing of differentiation of class besides me-.
"aving e2pelled even the smack of the difference (of conception)
bet#een )I- and )That- through the thought )I am the pure and the
secondless Brahman- and having attained the path of salvation #hich
is of the nature of ara$Brahman, after having become one #ith It
through the %h!ana of the sun-s sphere as shining #ith himself, he
becomes full! ripened for getting salvation. (ankalpa and others are
the causes of the bondage of the mind8 and the mind devoid of these
becomes fit for salvation. ossessing such a mind free from all
((ankalpa, etc.,) and #ithdra#ing himself from the outer #orld of sight
and others and so keeping himself out of the odour of the universe, he
looks upon all the #orld as ;tman, abandons the conception of )I-,
thinks )I am Brahman- and considers all these as ;tman. Through
these, he becomes one #ho has done his dut!.
3. The 1ogin is one that has realised Brahman that is all$full be!ond
Tur!a. The! (the people) e2tol him as Brahman8 and becoming the
ob,ect of the praise of the #hole #orld, he #anders over different
countries. lacing the Bindu in the ;kasa of aramatman and pursuing
the path of the partless bliss produced b! the pure, secondless,
stainless and innate 1oga sleep of ;manaska, he becomes an
emancipated person. Then the 1ogin becomes immersed in the ocean
of bliss. 4hen compared to it, the bliss of Indra and others is ver! little.
"e #ho gets this bliss is the supreme 1ogin.
Thus ends the second Brahmana.
B/;">;&; $ III
'. The great sage 1a,navalk!a then asked the urusha in the sphere (of
the sun)E IO Lord, though the nature of ;manaska has been defined
(b! !ou), !et I forget it (or do not understand it clearl!). Therefore pra!
e2plain it again to me.J ;ccordingl! the urusha saidE IThis ;manaska
is a great secret. B! kno#ing this, one becomes a person #ho had
done his dut!. One should look upon it as aramatman, associated #ith
(ambhavi$>udra and should kno# also all those that can be kno#n
through a (thorough) cognition of them. Then seeing ara$Brahman in
his o#n ;tman as the Lord of all, the immeasurable, the birthless, the
auspicious, the supreme ;kasa, the supportless, the secondless the
onl! goal of Brahma, @ishnu and /udra and the cause of all and
assuring himself that he #ho pla!s in the cave (of the heart) is such a
one, he should raise himself above the dualities of e2istence and non$
e2istence8 and kno#ing the e2perience of the Cnmani of his >ans, he
then attains the state of ara$Brahman #hich is motionless as a lamp
in a #indless place, having reached the ocean of Brahmic bliss b!
means of the river of ;manaska$1oga through the destruction of all his
senses. Then he resembles a dr! tree. "aving lost all (idea of) the
universe through the disappearance of gro#th, sleep, disease,
e2piration and inspiration, his bod! being al#a!s stead!, he comes to
have a supreme Auiescence, being devoid of the movements of his
>anas and becomes absorbed in aramatman. The destruction of
mans takes place after the destruction of the collective senses, like the
co#-s udder (that shrivels up) after the milk has been dra#n. It is this
that is ;manaska. B! follo#ing this, one becomes al#a!s pure and
becomes one that has done his dut!, having been filled #ith the
partless bliss b! means of the path of Taraka$1oga through the initiation
into the sacred sentences )I am pa-, KThat Thou ;rtK, )I am thou alone-,
)Thou art I alone-, etc.
*. 4hen his >ans is immersed in the ;kasa and he becomes all$full and
#hen he attains the Cnmani state, having abandoned all his collective
senses, he conAuers all sorro#s and impurities through the partless
bliss, having attained the fruits of +aival!a, ripened through the
collective merits gathered in all his previous lives and thinking al#a!s
)I am Brahman-, becomes one that has done his dut!. )I am Thou alone.
There is no difference bet#een thee and me o#ing to the fullness of
aramatman-.J (a!ing thus, he (the urusha of the sun) embraced his
pupil and made him understand it.
Thus ends the third Brahmana.
B/;">;&; $ I@
Then 1a,navalk!a addressed the urusha in the sphere (of the sun)
thusE Ira! e2plain to me in detail the nature of the five$fold division of
;kasaJ. "e repliedE IThere are fiveE ;kasa, arakasa, >ahakasa,
(ur!akasa and aramakasa. That #hich is of the nature of darkness,
both in and out is the first ;kasa. That #hich has the fire of deluge,
both in and out is trul! >ahakasa. That #hich has the brightness of the
sun, both in and out is (ur!akasa. That brightness #hich is
indestructible, all$pervading and of the nature of unrivalled bliss is
aramakasa. B! cognising these according to this description, one
becomes of their nature.
"e is a 1ogin onl! in name, #ho does not cognise #ell the nine
6hakras, the si2 ;dharas, the three Laksh!as and the five ;kasa.
Thus ends the fourth Brahmana.
B/;">;&; $ @
IThe >anas influenced b! #orldl! ob,ects is liable to bondage8 and that
(>ans) #hich is not so influenced b! these is fit for salvation. "ence all
the #orld becomes an ob,ect of 6hitta8 #hereas the same 6hitta #hen
it is supportless and #ell$ripe in the state of Cnmani, becomes #orth!
of La!a (absorption in Brahman). This absorption !ou should learn from
me #ho am the all$full. I alone am the cause of the absorption of
>anas.
The >ans is #ithin the =!otis (spiritual light) #hich again is latent in the
spiritual sound #hich pertains to the ;nahata (heart) sound.
That >anas #hich is the agent of creation, preservation and
destruction of the three #orlds H that same >anas becomes absorbed
in that #hich is the highest seat of @ishnu8
Through such an absorption, one gets the pure and secondless state,
o#ing to the absence of difference then. This alone is the highest truth.
"e #ho kno#s this, #ill #ander in the #orld like a lad or an idiot or a
demon or simpleton. B! practising this ;manaska, one is ever
contented, his urine and faeces become diminished, his food becomes
lessened8 he becomes strong in bod! and his limbs are free from
disease and sleep. Then his breath and e!es being motionless, he
realises Brahman and attains the nature of bliss. That ascetic #ho is
intent on drinking the nectar of Brahman produced b! the long practice
of this kind of (amadhi, becomes a aramahamsa (ascetic) or an
;vadhuta (naked ascetic). B! seeing him, all the #orld becomes pure
and even an illiterate person #ho serves him is freed from bondage. "e
(the ascetic) enables the members of his famil! for one hundred and
one generations to cross the ocean of (amsara8 and his mother, father,
#ife and children H all these are similarl! freed. Thus is the Cpanishad.J
Thus ends the fifth Brahmana.
"ere ends the >andalabrahmana Cpanishad belonging to the (ukla$
1a,ur$@eda.
Mandukya Upanishad
Om ! O gods, ma! #e hear #ith our ears #hat is auspicious8
>a! #e see #ith our e!es #hat is auspicious8
>a! #e, #hile offering our praise to gods
4ith our bodies strong of limbs,
Fn,o! the life #hich the gods are pleased to grant us.
>a! Indra of great fame be #ell disposed to us8
>a! the all$kno#ing (or immensel! #ealth!) usha be propitious to us8
>a! Garuda, the vanAuisher of miseries, be #ell pleased #ith us8
>a! Brihaspati grant us all prosperit!.
'. ;ll this is the letter Om. ; vivid e2planation of this (is begun). ;ll
that is past, present, and future is but Om. 4hatever transcends the
three periods of time, too, is Om.
*. ;ll this is certainl! Brahman. This (elf is Brahman. This (elf, as such,
is possessed of four Auarters.
.. (The (elf) seated in the #aking state and called @aisvanara #ho,
possessed of the consciousness of the e2terior, and seven limbs and
nineteen mouths, en,o!s the gross ob,ects, is the first Auarter.
0. (The (elf) seated in the state of dream and called Tai,asa #ho,
possessed of the consciousness of the interior, and seven limbs and
nineteen mouths, en,o!s the subtle ob,ects, is the second Auarter.
3. 4here the sleeper desires not a thing of en,o!ment and sees not
an! dream, that state is deep sleep. (The (elf) seated in the state of
deep sleep and called ra,na, in #hom ever!thing is unified, #ho is
dense #ith consciousness, #ho is full of bliss, #ho is certainl! the
en,o!er of bliss, and #ho is the door to the kno#ledge (of the
preceding t#o states), is the third Auarter.
5. This is the Lord of all8 this is omniscient8 this is the in$d#elling
controller (of all)8 this is the source and indeed the origin and
dissolution of all beings.
7. The Lourth is thought of as that #hich is not conscious of the
internal #orld, nor conscious of the e2ternal #orld, nor conscious of
both the #orlds, nor dense #ith consciousness, nor simple
consciousness, nor unconsciousness, #hich is unseen, actionless,
incomprehensible, uninferable, unthinkable, indescribable, #hose proof
consists in the identit! of the (elf (in all states), in #hich all
phenomena come to a cessation, and #hich is unchanging, auspicious,
and non$dual. That is the (elf8 that is to be kno#n.
9. That same (elf, from the point of vie# of the s!llable, is Om, and
vie#ed from the stand point of the letters, the Auarters are the letters,
and the letters are the Auarters. The letters are a, u and m.
:. @aisvanara seated in the #aking state is the first letter a, o#ing to
its all$pervasiveness or being the first. "e #ho kno#s thus veril!
accomplishes all longings and becomes the first.
'<. Tai,asa seated in the dream is u, the second letter (of Om), o#ing
to the similarit! of e2cellence or intermediate position. "e #ho kno#s
thus veril! advances the bounds of his kno#ledge and becomes eAual
(to all) and none #ho is not a kno#er of Brahman is born in his famil!.
''. ra,na seated in the state of deep sleep is m, the third letter (of
Om), because of his being the measure or the entit! #herein all
become absorbed. "e #ho kno#s thus measures all this and absorbs
all.
'*. That #hich is #ithout letters (parts) is the Lourth, be!ond
apprehension through ordinar! means, the cessation of the
phenomenal #orld, the auspicious and the non$dual. Thus Om is
certainl! the (elf. "e #ho kno#s thus enters the (elf b! the (elf.
"ere ends the >anduk!opanishad, as contained in the ;tharva$@eda.
>;&%C+1; +;/I+; OL G;C%;;%;
I. ;G;>; /;+;/;&;
Invocation
'. I bo# to that Brahman #ho pervades the entire #orld b! a diffusion
of the ra!s of kno#ledge that pervade all things that are moving and
unmoving, #ho after having en,o!ed (in the #aking state) all ob,ects of
en,o!ment that are gross, and #ho again, after having drunk (in the
state of dream) all ob,ects born of desire and illumined b! the intellect,
reposes #hile e2periencing bliss "imself and making us all en,o! b!
("is o#n) >a!a, and #ho, through an attribution of >a!a, is the fourth
in number, and is supreme, immortal and unborn.
*. >a! he, the (elf of the universe, d#elling in the fourth state, protect
us, #ho, after having en,o!ed (in the #aking state) the gross
en,o!ments resulting from virtue and vice, en,o!s again (in the dream
state) the other subtle ob,ects #hich are created b! "is o#n
intelligence and illumined b! "is o#n light, and #ho, after having
absorbed all of them graduall! into "imself and having abandoned all
distinctions, becomes devoid of attributes.
I$'. @isva having e2terior consciousness is all$pervading, #hereas
Tai,asa has interior consciousness, and ra,na, similarl! is dense #ith
consciousness. Thus the One alone is regarded in there #a!s.
I$*. @isva is seen in the right e!e #hich is its seat of e2perience,
#hereas Tai,asa is inside the mind and ra,na is in the space inside the
heart. In these three #a!s he d#ells in the bod!.
I$.. @isva is ever the en,o!er of the gross, tai,asa of the subtle, and,
similarl!, ra,na of bliss. +no# (therefore) the en,o!ment in three #a!s.
I$0.The grass satisfies @isva, the subtle satisfies Tai,asa and, similarl!,
gladness satisfies ra,na. +no# (therefore) the satisfaction in three
#a!s.
I$3. "e #ho kno#s these t#o, viD that #hich is sho#n to be the thing to
be en,o!ed and that #hich is (sho#n) to be the en,o!er, in the three
states, does not become affected, even though en,o!ing.
I$5. It is a settled fact that coming into being can be said onl! of
positive entities that e2ist. rana creates all8 and urusha creates the
conscious beings separatel!.
I$7. Those #ho think of creation hold it as the manifestation of GodKs
po#er8 #hile others regard creation as same as dream and illusion.
I$9. 6reation is the mere #ill of the Lord, sa! those #ho thought out
#ell the (process of) creation, but those #ho rel! upon time hold that
the birth of beings is from time.
I$:. (ome others hold that creation is for the en,o!ment (of God), !et
others sa! that it is for "is sport. But it is the ver! nature of the
resplendent Being, (for) #hat desire can he have #hose desire is all
fulfilledB
I$'<. Turi!a, the Lord po#erful to bring about the cessation of all
sorro#s, is imperishable, is regarded as the non$dual Lord of all
entities, and is all$pervading.
I$''. @isva and Tai,asa are regarded as conditioned b! cause and
effect. ra,na is conditioned b! cause. But these t#o (viD cause and
effect) do not e2ist in Turi!a.
I$'*. ra,na kno#s neither himself nor others, neither truth nor untruth.
But that Turi!a is ever the all seer.
I$'.. The non$cognition of dualit! is common to both ra,na and Turi!a.
ra,na is possessed of sleep of the nature of cause, #hereas that sleep
does not e2ist in Turi!a.
I$'0. The first t#o (viD @isva and tai,asa) are associated #ith dream and
sleep, but ra,na (is associated) #ith sleep devoid of dream. The
kno#ers of Brahman do not see either sleep or dream in Turi!a.
I$'3. %ream belongs to him #ho perceives #rongl! and sleep to him
#ho kno#s not /ealit!. 4hen the false notion of these t#o comes to an
end, the state of Turi!a is attained.
I$'5. 4hen the individual (elf, sleeping under the influence of >a!a
that is beginningless, is a#akened, then he realises (Turi!a that is)
unborn, sleepless, dreamless and non$dual.
I$'7. If a phenomenal #orld #ere to e2ist, it should, no doubt, cease to
be. This dualit! is but an illusion8 in realit! it is non$dual.
I$'9. The notion (such as the teacher, the taught and the scripture) #ill
disappear, if an!one had imagined it. This notion (of the teacher etc.,)
is for the purpose of instruction. 4hen (the Truth is) realised, dualit!
does not e2ist.
I$':. 4hen the identit! of @isva #ith the letter a is meant, ie., #hen the
identit! of @isva #ith the letter a is admitted, the common feature of
being the first is seen to be obvious, as also the common feature of all$
pervasiveness.
I$*<. In the event of Tai,asa being apprehended as identical #ith u, ie,
#hen the identit! of tai,asa #ith the letter u is admitted, the common
feature of superiorit! is seen clearl! and so, too, is the intermediate
position.
I$*'. In the even of ra,na being apprehended as identical #ith m, ie,
#hen the identit! of ra,na #ith the letter m is admitted, the common
feature of being the measure is seen to be obvious and so too is the
common feature of absorption.
I$**. "e #ho kno#s conclusivel! the common similarities in the three
states, becomes #orth! of #orship and adoration b! all beings, and is
also a great sage.
I$*.. The letter a leads to @isva and the letter u to Tai,asa. ;gain, the
letter m (leads) to ra,na. Lor the one #ho is free from letters, there is
no attainment.
I$*0. Om should be kno#n, Auarter b! Auarter. It is be!ond doubt that
the Auarters (of the self) are the letters (of Om). "aving kno#n Om,
Auarter b! Auarter, one should not think of an!thing else.
I$*3. Let the mind be fi2ed on Om, for Om is Brahman, the fearless. Lor
him #ho us ever fi2ed on Om, there is no fear an!#here.
I$*5. Om is indeed the lo#er Brahman8 Om is (also) regarded as the
higher (Brahman). Om is #ithout a cause, #ithout interior and e2terior,
#ithout effect, and is undeca!ing.
I$*7. Om is indeed the beginning, middle and end of ever!thing.
"aving kno#n Om thus, one attains immediatel! the identit! #ith the
self.
I$*9. One should kno# Om to be the Lord d#elling in the hearts of all.
having kno#n the all$pervasive Om, the intelligent one does not grieve.
I$*:. "e b! #hom is kno#n Om #hich is #ithout measure and
possessed of infinite magnitude and #hich is auspicious, since all
dualit! ceases in it, is a sage and none else.
II. @;IT;T"1; /;+;/;&;
II$'. The #ise declare the unrealit! of all ob,ects in a dream because
the! are located #ithin (the bod!) and (also) because the! are confined
#ithin a limited space.
II$*. (ince the period is short, one does not go to the place and see.
;lso, ever! dreamer, #hen a#akened, does not e2ist in that place (of
dream).
II$.. The non$e2istence of the chariot etc., (seen in dream) is heard of
(in the sruti) from the point of vie# of reasoning. The kno#ers of
Brahman sa! that the unrealit! thus arrived at (through reasoning) is
revealed (b! the sruti) in the conte2t of dream.
II$0. There is the unrealit! of the ob,ects even in the #aking state. =ust
as the! are unreal in dream, so also are the! unreal in the #aking
state. the ob,ects (in dream) differ o#ing to the location #ithin the
bod! o#ing to the spatial limitation.
II$3. The #ise sa! that the states of #aking and dream are same, in
vie# of the similarit! of the ob,ects (seen in both the states) and in
vie# of the #ell$kno#n ground of inference.
II$5. That #hich is non$e2istent in the beginning and at the end is
definitel! so in the present (ie., in the middle). The ob,ects, though
the! bear the mark of the unreal, appear as though real.
II$7. Their utilit! is opposed in dream. therefore, on the ground of
having a beginning and an end, the! are regarded as definitel! unreal.
II$9. (To see) unusual things (in dream) is indeed an attribute of the
dreamer ,ust as it is in the case of those #ho d#ell in heaven. These he
perceives b! going there, even as one, #ell instructed, does in this
#orld.
II$:. Fven in dream #hat is imagined b! the mind (chitta) #ithin is
unreal, #hile #hat is grasped outside b! the mind is real. But both
these are seen to be unreal.
II$'<. Fven in the #aking state #hat is imagined b! the mind #ithin is
unreal, #hile #hat is grasped b! the mind outside is real. It is
reasonable to hold both these to be unreal.
II$''. If the ob,ects of both the states be unreal, #ho comprehends all
these and #ho again imagines themB
II$'*. The self$luminous (elf, b! Its o#n >a!a imagines Itself b! Itself
and It alone cognises all ob,ects. This is a settled fact of the @edanta$
te2ts.
II$'.. The Lord imagined in diverse forms the #orldl! ob,ects e2isting in
the mind. 4ith the mind turned out#ard, "e imagines diversel!
permanent ob,ects (as also impermanent things). Thus the Lord
imagines.
II$'0. Things that e2ist #ithin as long as the thought lasts and things
that are e2ternal and conform to t#o points of time, are all
imaginations alone. The distinction (bet#een them) is caused b!
nothing else.
II$'3. The ob,ects that seem to be unmanifested #ithin the mind, and
those that seem to be manifested #ithout, are all mere imaginations,
their distinction being the difference in the sense$organs.
II$'5. Lirst of all, "e imagines the =iva (individual soul) and then ("e
imagines) various ob,ects, e2ternal and internal. ;s is (a man-s)
kno#ledge, so is (his) memor! of it.
II$'7. =ust as a rope, the nature of #hich is not kno#n in the dark, is
imagined to be things such as a snake, a #ater$line, etc., so too is the
(elf imagined (as various things).
II$'9. ;s #hen the (real nature of the) rope is kno#n, the illusion
ceases and the rope alone remains in its non$dual nature, so too is the
ascertainment of the (elf.
II$':. (The (elf) is imagined as infinite ob,ects like prana etc. This is the
>a!a of the luminous One b! #hich It itself is deluded, (as it #here).
II$*<. The kno#ers of rana hold rana (to be the cause of the #orld),
#hich the kno#ers of the elements regard the elements (to be the
cause). gualities (are the cause), sa! the kno#ers of Aualit!, #hereas
the kno#ers of categor! consider categories (to be so).
II$*'. The kno#ers of the Auarters (such as @isva) hold the Auarters (to
be the cause), #hile the kno#ers of sensor! ob,ects regard sensor!
ob,ects (to be the cause). the #orlds (are real), sa! the kno#ers of the
#orlds, and the kno#ers of the gods consider the gods (to be so).
II$**. Those #ell$versed in the @edic lore hold the @edas (to be real),
#hile the sacrificers subscribe it to the sacrifices. Those #ho kno# the
en,o!er hold the en,o!er (to be real), #hereas those familiar #ith the
en,o!able things think of them (to be real).
II$*.. (ubtlet! (is real), sa! those #ho kno# the subtlet!, #hile those
familiar #ith the gross regard it to be so. (/ealit! is) possessed of a
form, sa! the #orshippers of God #ith form, #hile the #orshippers of
the formless (hold the realit!) to be formless.
II$*0. The astrologers hold time (to be real), #hile the kno#ers of
directions consider directions (to be so). Those stiff in debate affirm
that disputations (lead to the realit!), #hereas those #ho aspire after
the #orlds consider them (to be real).
II$*3. The kno#ers of the mind hold it (to be the (elf), #hile the
kno#ers of the intellect regard it (to be so). The kno#ers of the heart
ascribe (realit! to it), #hereas it is attributed to virtue and vice b!
those #ho kno# them.
II$*5. (ome sa! that t#ent!$five categories (constitute the realit!),
#hereas others speak of t#ent!$si2. ;gain, some sa! that thirt!$one
categories (constitute it), !et some others hold that the! are infinite.
II$*7. Those #ho kno# the people (and their pleasures) find realit! in
pleasures. Those #ho are familiar #ith the stages of life regard them
(as real). The grammarians (ascribe realit!) to the #ords in the
masculine, feminine and neuter genders, #hereas others (kno# realit!)
to be the higher and lo#er (brahman).
II$*9. Those #ho kno# all about creation (sa! that realit! consists in)
creation. (/ealit! lies) in dissolution, sa! those #ho kno# it, #hile
those #ho kno# about subsistence (hold it to be the realit!). ;ll these
ideas are al#a!s imagined on the (elf.
II$*:. "e to #hom (a teacher) might sho# an ob,ect sees that alone (as
the realit!). That ob,ect, too, becoming one #ith him, protects him.
That state of being engrossed culminates in his self$identit! #ith the
ob,ect sho#n.
II$.<. B! these things that are non$separate (from the (elf), this (elf is
manifested as though separate. "e #ho kno#s this trul! comprehends
(the meaning of the @edas) #ithout entertaining an! doubt.
II$.'. =ust as dream and magic, as #ell as a cit! in the sk!, are seen (to
be unreal), so too, is this universe seen (to be unreal) from the
@edanta$te2ts b! the #ise.
II$.*. There is no dissolution, no origination, none in bondage, none
possessed of the means of liberation, none desirous of liberation, and
none liberated. This is the ultimate truth.
II$... This ((elf) is imagined to be unreal ob,ects and also to be non$
dual. The ob,ects are also imagined on the non$dual ((elf). therefore
non$dualit! is auspicious.
II$.0. This (#orld) vie#ed on the basis of the (elf, is not different.
&either does it ever e2ist independent b! itself nor is an!thing different
or non$different (from the (elf). Thus kno# the kno#ers of Truth.
II$.3. B! the sages #ho are free from attachment, fear and anger and
#ell$versed in the @edas is realised this (elf #hich is be!ond all
imaginations, in #hich the phenomenal #orld ceases to e2ist and
#hich is non$dual.
II$.5. Therefore, having kno#n it thus, one should fi2 one-s memor! on
non$dualit! (ie., should give undivided attention). "aving attained the
non$dual, one should conduct oneself as though one #ere a dullard.
II$.7. The ascetic should be free from praise and salutation and also
from rituals. The bod! and the (elf should be his support and he should
depend upon #hat chance brings.
II$.9. "aving perceived Truth internall! and having perceived it
e2ternall!, one should become identified #ith Truth, should derive
delight from Truth, and should never deviate from Truth.
III. ;%@;IT; /;+;/;&;
III$'. The aspirant, resorting himself to devotion, remains in the
conditioned Brahman. rior to creation all this #as of the nature of the
birthless Brahman. "ence the man (#ith such a vie#) is considered to
be of narro# outlook.
III$*. Therefore, I shall describe that (Brahman) #hich is free from
limitation, is unborn and is ever the same. Listen ho# nothing
#hatsoever is born, though it appears to be born in all respects.
III$.. The self is said to be e2isting in the form of =ivas (individual souls),
,ust as (the infinite) ether e2ists in the form of ether confined #ithin
,ars. (imilarl!, It is said to be e2isting as the aggregate of bodies, even
as ether e2ists like ,ars etc. This is the illustration #ith regard to birth.
III$0. =ust as #hen the ,ars etc., cease to e2ist, the ether etc., confined
#ithin them become merged in the infinite ether, so also the individual
souls become merged in the (elf here.
III$3. =ust as #hen the ether confined #ithin a particular ,ar contains
dust and smoke, that is not the case #ith all ,ars, in the same #a!, all
the individual souls are not associated #ith happiness etc.
III$5. Though forms, functions and names differ here and there (in
respect of the ether contained b! ,ars etc.,), !et this causes no
differences in the ether. (imilar is the conclusion #ith regard to
individual souls.
III$7. ;s the ether #ithin a ,ar is not a modification nor a part of the
(infinite) ether, so an individual soul is never a modification nor a part
of the (supreme) (elf.
III$9. =ust as to the children the sk! becomes soiled b! dirt, so too, to
the un#ise the (elf becomes tainted b! impurities.
III$:. The (elf, in regard to Its death and birth, going and coming, and
Its e2istence in all the bodies, is not dissimilar to ether.
III$'<. ;ll aggregates (such as bod!) are created like dream b! the
>a!a of the (elf. 4hether the! be superior (to another) or eAual, there
is no ground to prove their realit!.
III$''. The individual (elf of the sheaths beginning #ith that made of
food, #hich have been described in the Taittiri!a Cpanishad, is (the
same as) the supreme (elf, as e2plained (b! us alread!) on the
analog! of ether.
III$'*. =ust as it is taught that ether in the earth and the bell! is veril!
the same, so also the supreme Brahman is declared to be the same
#ith reference to ever! t#o (viD., the corporeal and superph!sical), in
the >adhu$Brahmana (Brihadaran!aka Cpanishad).
III$'.. (ince the non$difference of =iva (individual soul) and the supreme
(elf is e2tolled on the basis of their identit!, and since diversit! is
censured, therefore, that (non$dualit!) alone is reasonable.
III$'0. The separateness of the individual soul and the supreme (elf
#hich has been declared (in the sruti) prior to the discussion of
creation (in the Cpanishads), is in a secondar! sense in vie# of the
result of the future, for it (separateness) is not in fitness if held in its
primar! sense.
III$'3. The creation #hich is differentl! set forth b! means of (the
illustrations of) earth, gold, sparks etc., is (,ust) a means to reveal the
idea (of identit!). But multiplicit! does not e2ist in an! manner.
III$'5. There are three stages of life H lo#, medium, and high. This
meditation is en,oined for their sake out of compassion.
III$'7. The dualists, firml! settled in their o#n doctrine #hich is arrived
at b! their o#n conclusions, contradict one another. But this (vie# of
the non$dualist) is in no conflict #ith them.
III$'9. &on$dualit! is indeed the supreme /ealit!, inasmuch as dualit! is
said to be its product. Lor them dualit! constitutes both (the /eal and
the unreal). "ence this (our vie#) is not opposed (to theirs).
III$':. This unborn ((elf) undergoes modification through >a!a and not
in an! other #a!. Lor, if the modifications are to be a realit!, the
immortal #ould tend to be mortal.
III$*<. The disputants think of the ver! unborn (elf on terms of birth.
"o# can the (elf that is unborn and immortal tend to#ards mortalit!B
III$*'. The immortal can never become mortal. (o, too mortal can
never become immortal. Lor a change in one-s nature cannot ever take
place in an! manner.
III$**. "o# can the entit! that is immortal remain unchanged according
to one to #hom a thing that is immortal b! nature can be born, since it
is a product (in his vie#) B
III$*.. The sruti favours eAuall! the creation in realit! and through
>a!a. That #hich is settled b! the sruti and supported b! reasoning is
true, and not an!thing else.
III$*0. (ince the sruti sa!s, cThere is no multiplicit! herec, cthe Lord,
o#ing to >a!a, (is seen diversel!)c, and cThe (elf, though unborn,
(appears to be born in man! #a!s)c, it becomes obvious that "e is
born through >a!a.
III$*3. B! the censure of (the #orship of) "iran!agarbha is negated
creation. B! the statement, c4ho #ill cause it to be bornBc, is denied
causalit!.
III$*5. On the ground of non$apprehension (of Brahman), all the
preceding instruction (for Its comprehension) is negated b! the sruti,
cThis (elf is that #hich has been declared as )&ot this, not this-c. "ence
the unborn (elf becomes revealed b! Itself.
III$*7. Birth of that #hich e2ists occurs onl! through >a!a and not in
realit!. "e #ho thinks that something is born in realit!, (should kno#)
that that #hich is alread! born is (re)born.
III$*9. The birth of that #hich is non$e2istent cannot occur either
through >a!a or in realit!, for a son of a barren #oman cannot be born
either through >a!a or in realit!.
III$*:. ;s in dream the mind vibrates through >a!a, as though #ith
dual roles, so in the #aking state the mind vibrates through >a!a, as
though #ith dual roles.
III$.<. There can be no doubt that the non$dual mind alone appears in
dream in dual roles. (imilarl!, in the #aking state too, the non$dual
mind appears to possess dual roles.
III$.'. 4hatever there is, moving and unmoving, #hich constitutes this
dualit!, is perceived b! the mind, for #hen mind does not e2ist as
mind, dualit! is never perceived.
III$.*. 4hen the mind ceases to imagine conseAuent on the realisation
of the Truth #hich is the (elf, then it attains the state of not being the
mind and becomes a non$perceiver, o#ing to the absence of ob,ects to
be perceived.
III$... (The kno#ers of Brahman) sa! that the kno#ledge #hich is free
from imagination, and unborn is not distinct from the kno#able. The
kno#ledge of #hich Brahman is the sole ob,ect is unborn and
everlasting. The unborn ((elf) is kno#n b! the (kno#ledge that is)
unborn.
III$.0. The behaviour of the mind (thus) restrained, #hich is free from
all imagination and #hich is endo#ed #ith discrimination, should be
noticed. The mind in deep sleep is of a different character and is not
like that (#hen it is under restraint).
III$.3. The mind becomes dissolved in deep sleep, but #hen under
restraint, it doesn-t become dissolved. That (mind) alone becomes
Brahman, the fearless, endo#ed #ith the light that is 6onsciousness on
all sides.
III$.5. (Brahman is) birthless, sleepless, dreamless, nameless, formless,
ever$resplendent and omniscient. (;s regards That) there can be no
routine practice of an! kind.
III$.7. The (elf is devoid of all (e2ternal) organs, and is above all
internal organs. It is e2Auisitel! serene, eternall! resplendent, divinel!
absorbed, unchanging and fearless.
III$.9. 4here there is no thought #hatever, there is no acceptance or
re,ection. Then kno#ledge, rooted in the (elf, attains the state of
birthlessness and sameness.
III$.:. This 1oga that is said to be not in touch #ith an!thing is hard to
be perceived b! an!one of the 1ogis, for the 1ogis #ho behold fear in
#hat is fearless, are afraid of it.
III$0<. Lor all the 1ogis, fearlessness, cessation of miser!, a#areness
and everlasting peace, depend upon the control of their mind.
III$0'. B! a tireless effort such as that b! #hich the empt!ing of an
ocean, drop b! drop, is aimed at #ith the help of the edge of a +usa
grass, the conAuest of the mind #ill become possible through absence
of de,ection.
III$0*. 4ith the (proper) means one should bring under restraint the
mind that is torn amid desire and en,o!ment. Fven #hen the mind is
#ell settled do#n in sleep, it should be brought under restraint, for
sleep is as harmful as desire.
III$0.. /emembering that ever!thing is productive of grief, one should
#ithdra# (one-s mind) from the en,o!ment of the ob,ects of desire.
((imilarl!), remembering that ever!thing is the unborn Brahman, one
does not certainl! see the born (ie., dualit!).
III$00. The mind that is in deep sleep should be a#akened and the mind
that is distracted should be brought back to tranAuillit! again. One
should kno# the mind as passion$tinged, and should not disturb it
#hen it has attained the state of eAuillibrium.
III$03. In that state one should not en,o! the happiness, but should, b!
means of discrimination, become unattached. 4hen the mind that has
become still tends to#ards #andering, it should be unified (#ith the
self) #ith efforts.
III$05. 4hen the mind does not become merged nor distracted again,
#hen it becomes motionless and does not make appearances (as
ob,ects), then it veril! becomes Brahman.
III$07. That highest Bliss e2ists in one-s o#n (elf. It is calm, identical
#ith liberation, indescribable, and unborn. (ince It is one #ith the
unborn kno#able (Brahman), the kno#ers of Brahman speak of It as
the Omniscient (Brahman).
III$09. &o =iva (individual soul), #hichsoever, is born. It has no cause (of
birth). ((uch being the case), this is the highest Truth #here nothing is
born #hatsoever.
I@. ;L;T;(;&TI /;+;/;&;
(On e2tinguishing the fire brand)
I@$'. I bo# do#n to him #ho is the best among men and #ho has
realised the individual souls that are like ether, through his kno#ledge
#hich again resembles ether and is not different from the ob,ect of
kno#ledge.
I@$*. I bo# do#n to that 1oga #hich is devoid of touch #ith an!thing
(that implies relationship), #hich conduces to the happiness of all
beings and is beneficial, and #hich is free from dispute and
contradiction and is taught b! the scriptures.
I@$.. 6ertain disputants postulate the birth of an entit! alread!
e2isting, #hile some others, proud of their intelligence, and opposing
among themselves, postulate the birth of #hat is not e2isting alread!.
I@$0. That #hich alread! e2ists cannot be born and that #hich does not
e2ist also cannot be born. Those #ho argue thus are none but non$
dualists and proclaim onl! the birthlessness.
I@$3. 4e approve the birthlessness revealed b! them. 4e do not
Auarrel #ith them. &o#, learn this #hich is free from all disputes.
I@$5. The disputants think of the self on terms of birth. "o# can the (elf
that is unborn and immortal tend to#ards mortalit!.
I@$7. The immortal can never become mortal. (o, too the mortal can
never become immortal. Lor a change in one-s nature cannot ever take
place in an! manner.
I@$9. "o# can the entit! that is immortal remain unchanged according
to one in #hose vie# a thing that is immortal b! nature can be born,
since it is an effect (in his vie#) B
I@$:. B! the term nature is to be kno#n that #hich comes into being
through right attainments, #hich is intrinsic, inborn, and non$produced,
and #hich does not give up its character.
I@$'<. ;ll the souls are free from deca! and death b! nature. But b!
thinking of deca! and death, and becoming absorbed in that thought,
the! deviate (from that nature).
I@$''. ;ccording to him #ho holds that the cause itself is the effect, the
cause must be born. "o# can that #hich is born be unbornB "o# can
that #hich is sub,ect to modification be eternal B
I@$'*. If (in !our vie#) the effect is non$different from the cause and if,
for that reason, the effect also is unborn, ho# can the cause be eternal,
since it is non$different from the effect that undergoes birth B
I@$'.. "e #ho holds the vie# that the effect is born from an unborn
cause, has no e2ample (to be cited). If the born effect is vie#ed as
born from another born thing, it leads to ad infinitum.
I@$'0. "o# can the!, #ho hold that the effect is the source of the cause
and the cause is the source of the effect, assert beginninglessness for
cause and effect B
I@$'3. ;ccording to the disputants #ho hold that the effect is the origin
of the cause and the cause is the origin of the effect, birth ma! be
possible, ,ust as a father might be born of a son.
I@$'5. If cause and effect be possible, the order (in #hich the!
originate) has to be found out b! !ou, for if the! originate
simultaneousl!, there is no relationship bet#een the t#o, as is the case
#ith the horns of a co#.
I@$'7. 1our cause that is produced from an effect cannot be
established. "o# #ill a cause, that is itself not established, produce an
effect B
I@$'9. If the cause emerges from the effect and if the effect emerges
from the cause, #hich of the t#o has arisen first on #hich depends the
emergence of the other B
I@$':. 1our inabilit! (to repl!) tantamounts to ignorance, or there #ill
be a difference in the order of succession (postulated b! !ou). Thus
indeed is the absence of birth revealed b! the #ise in all manner.
I@$*<. 4hat is called the illustration of a seed and a sprout is al#a!s
eAual to the ma,or term (!et to be proved). The middle term (viD., the
illustration) that is eAual to the unproved ma,or term, cannot be
applied for establishing a proposition !et to be proved.
I@$*'. The ignorance regarding antecedence and succession reveals
birthlessness. Lrom a thing that is born, #h! is it that its antecedent
cause is not comprehended B
I@$**. &othing #hatsoever is born either of itself or of something else.
(imilarl!, nothing #hatsoever is born #hether it be e2istent or non$
e2istent or both e2istent and non$e2istent.
I@$*.. ; cause is not born of an effect that is beginningless, nor does
an effect take birth naturall! (from a cause that is beginningless). Lor
that #hich has no cause has no birth also.
I@$*0. +no#ledge has its ob,ect, since other#ise it brings about the
destruction of dualit!. Besides, from the e2perience of pain, the
e2istence of e2ternal ob,ects, as upheld b! the s!stem of thought of
the opponents, is admitted.
I@$*3. In accordance #ith the perception of the cause of kno#ledge,
the latter is deemed to be based on e2ternal ob,ects. But from the
point of vie# of realit!, the (e2ternal) cause is regarded as no cause.
I@$*5. 6onsciousness is not in contact #ith ob,ects nor is it in contact
#ith the appearances of ob,ects. Lor the ob,ect is certainl! non$e2istent
and (the ideas constituting) the appearances of ob,ect are not separate
from consciousness.
I@$*7. 6onsciousness does not ever come in contact #ith ob,ects in the
three periods of time. 4ithout a cause (ie., e2ternal ob,ect) ho# can
there be its false apprehension B
I@$*9. Therefore consciousness is not born, nor are things perceived b!
it born. Those #ho perceive it as having birth, ma! as #ell see
footprints in the sk!.
I@$*:. (ince it is the birthless that is born (in the vie# of the
disputants), birthlessness is its nature. "ence deviation from this
nature can happen in no #a! #hatsoever.
I@$.<. If transmigrator! e2istence be beginningless, its termination #ill
not be reached. ;nd liberation #ill not be eternal, if it has a beginning.
I@$.'. That #hich is non$e2istent in the beginning and the end is
definitel! so in the present. The ob,ects, although similar to the unreal,
look as though real.
I@$.*. Their utilit! is opposed in dream. Therefore, for the reasons of
their having a beginning and an end, the! are definitel! remembered
to be unreal.
I@$...;ll ob,ects are unreal in dream, inasmuch as the! are seen #ithin
the bod!. In this narro# space, ho# is the vision of creatures possible B
I@$.0. It is not reasonable to sa! that ob,ects in dream are seen b!
(actuall!) going to them, since it runs counter to the regulation of time
that is needed for the ,ourne!. Lurther, none, #hen a#ake, remains in
the place of dream.
I@$.3. (In dream) #hat has been discussed #ith friends and others (and
settled) is not resorted to #hen a#ake. 4hatsoever is acAuired (in
dream<, too, is not seen #hen a#ake.
I@$.5. ;nd in dream the bod! becomes unreal, since another bod! is
seen (in the bed). ;s is the bod!, so is ever!thing cognised b! the
consciousness H all unreal.
I@$.7. (ince the e2perience (of ob,ects) in dream is ,ust like that in the
#aking state, the former is thought of as being caused b! the latter.
(uch being the case, the #aking state is considered to be real for that
dreamer alone.
I@$.9. (uch birth is not established, ever!thing is said to be unborn.
Besides, it is not possible for the unreal to be born from the real, in an!
#a! #hatsoever.
I@$.:. "aving seen unreal things in the #aking state, one, deepl!
impressed, sees those ver! things in dream. Like#ise, having seen
unreal ob,ects in dream, one does not see them #hen a#ake.
I@$0<. There is no non$e2istent that serves as the cause of the non$
e2istent, in the same #a! as the e2istent does not serve as the cause
of the non$e2istent. There is no real entit! that serves as the cause of
another real entit!. "o# can the unreal be the product of the real B
I@$0'. =ust as one, for #ant of discrimination, takes unthinkable ob,ects
in the #aking state as real, so too, in dream, one sees things in that
state alone, for #ant of discrimination.
I@$0*. Lor those #ho, from their o#n e2perience and right conduct,
believe in the e2istence of substantialit!, and #ho are ever afraid of
the birthless, instruction regarding birth has been imparted b! the
#ise.
I@$0.. Lor those #ho, for fear of the Cnborn, and also o#ing to their
perception (of dualit!), deviate from the right path, the evil springing
up from acceptance of birth (creation), does not accrue. The evil effect,
if there be an!, #ill be but little.
I@$00. =ust as an elephant magicall! con,ured up is called an elephant
b! rel!ing on perception and right conduct, similarl!, for reasons of
perception and right conduct a thing is said to be e2isting.
I@$03. That #hich bears semblance of birth, appears as though moving,
and, similarl! seems to be a thing (of attributes), is 6onsciousness that
is birthless, unmoving and non$material, serene and non$dual.
I@$05. Thus 6onsciousness is unborn8 thus the souls are regarded to be
unborn. Those #ho realise thus certainl! do not fall into misfortune.
I@$07. =ust as the fire$brand set in motion appears as straight, crooked
etc., similarl!, the vibration of 6onsciousness appears as the perceiver
and the perceived.
I@$09. =ust as the fire$brand devoid of motion is #ithout appearances
and birth, so also 6onsciousness devoid of vibration is #ithout
appearances and birth.
I@$0:. 4hen the fire$brand is in motion, the appearances do not come
from else#here. &either do the!, #hen the fire$brand is free from
motion, go else#here, nor do the! enter into it.
I@$3<. The! did not go out of the fire$brand o#ing to their not being of
the nature of substance. In the case of 6onsciousness, too, the
appearances must be the same, for as appearance there can be no
distinction.
I@$3'. 4hen 6onsciousness is in motion, the appearances do not come
from else#here. &either do the!, #hen the 6onsciousness is free from
motion, go else#here, nor do the! enter again into It.
I@$3*. The! did not go out of 6onsciousness o#ing to their not being of
the nature of substance, for the! ever remain incomprehensible on
account of the absence of relation of effect and cause.
I@$3.. ; substance could be the cause of a substance and another
could be the cause of an! other thing. But the souls cannot be
regarded either as substances or as some other thing different from all
else.
I@$30. Thus e2ternal ob,ects are not born of 6onsciousness8 nor is
6onsciousness born of e2ternal ob,ects. Thus have the #ise settled the
birthlessness of cause and effect.
I@$33. ;s long as there is fascination for cause and effect, so long do
cause and effect come into e2istence. 4hen the fascination for cause
and effect ceases, there is no further springing up of cause and effect.
I@$35. ;s long as one is completel! absorbed in cause and effect, so
long does transmigration continue. 4hen the absorption in cause and
effect ceases, one does not undergo transmigration.
I@$37. Lrom the relative plane (of thinking) ever!thing seems to be
born and is not, therefore, eternal. Lrom the absolute plane (of
perception) ever!thing is the unborn ((elf) and there is, therefore,
nothing like destruction.
I@$39. The souls that are thus born are not born in realit!. Their birth is
like that of an ob,ect through >a!a. ;nd that >a!a again is non$
e2istent.
I@$3:. =ust as from a magical seed comes out a sprout of that ver!
nature #hich is neither permanent nor destructible, so too, is the
reasoning applicable in respect of ob,ects.
I@$5<. In the case of all birthless entities the terms permanent and non$
permanent can have no application. 4here #ords fail to describe, no
entit! can be spoken of in a discriminative manner.
I@$5'. ;s in dream 6onsciousness vibrates through illusion, as though
dual b! nature, so in the #aking state 6onsciousness vibrates through
illusion as though possessed of dual appearances.
I@$5*. There can be no doubt that the non$dual 6onsciousness alone
appears in dream as though dual. (imilarl!, in #aking state, too, the
non$dual 6onsciousness appears as though dual, undoubtedl!.
I@$5.. The dreamer, as he #anders in the dream$land al#a!s sees the
creatures born from eggs or from moisture as e2isting in all the ten
directions.
I@$50. These (creatures), perceptible to the consciousness of the
dreamer, have no e2istence apart from his consciousness. (o also this
consciousness of the dreamer is admitted to be the ob,ect of
perception to that dreamer alone.
I@$53. The man in the #aking state, as he #anders in the places of the
#aking state, al#a!s sees the creatures born from eggs or from
moisture as e2isting in all the ten directions.
I@$55. These (creatures), perceptible to the consciousness of the man
in the #aking state, have no e2istence apart from his consciousness.
(o also, this consciousness of the man in the #aking state is admitted
to be the ob,ect of perception to that man of the #aking state alone.
I@$57. Both these are perceptible to each other. c%oes it e2istBc (To
such a Auestion) c&oc is said (b! #a! of ans#er). Both these are devoid
of valid proof, and each can be perceived onl! through the idea of the
other.
I@$59. =ust as a creature seen in dream takes birth and dies, so also do
all these creatures come into being and disappear.
I@$5:. =ust as a creature con,ured up b! magic takes birth and dies, so
also do all these creatures come into being and disappear.
I@$7<. =ust as an artificial creature (brought into being b! incantation
and medicine), takes birth and dies, so also do all these creatures
come into being and disappear.
I@$7'. &o creature #hichsoever is born, nor is there an! source for it.
This is that supreme truth #here nothing is born #hatsoever.
I@$7*. This dualit! consisting in the sub,ect$ob,ect relationship is
nothing but the vibration of 6onsciousness. ;gain, 6onsciousness is
#ithout ob,ect and is, therefore, declared to be ever unattached.
I@$7.. That #hich e2ists b! virtue of being an imagined empirical vie#,
does not e2ist in realit!. ;gain, that #hich e2ists on the basis of the
empirical vie# brought about b! other schools of thought, does not
reall! e2ist.
I@$70. Inasmuch as the soul, according to the conclusions arrived at b!
other schools of thought, takes birth from a fancied empirical vie#
point, it is said in consistence #ith that empirical point of vie# that the
soul is unborn8 but from the point of vie# of supreme /ealit!, it is not
even unborn.
I@$73. There is a mere fascination for unreal things, though there e2ists
no dualit!. "aving realised the absence of dualit!, one is not born again
for #ant of a cause.
I@$75. 4hen there are no causes H superior, inferior or medium H then
6onsciousness does not take birth. "o# can there be an! result #hen
the cause is absent.
I@$77. The birthlessness of 6onsciousness #hich is free from causes is
constant and absolute, for all this (ie., dualit! and birth) #as an ob,ect
of perception to It #hich had been unborn (even before).
I@$79. "aving realised the Truth that is uncaused and having abstained
from obtaining an! further cause, one attains the state of fearlessness
that is devoid of grief and delusion (kama).
I@$7:. O#ing to fascination for unreal ob,ects, 6onsciousness engages
Itself in things that are eAuall! unreal. On realisation of the non$
e2istence of ob,ects, 6onsciousness, becoming free from attachment,
abstains (from them).
I@$9<. Then, there follo#s a state of stillness, #hen the 6onsciousness
has become free from attachment and does not engage Itself (in unreal
things). That is the ob,ect of vision to the #ise. That is the (supreme)
state on non$distinction, and that is birthless and non$dual.
I@$9'. This is birthless, sleepless, dreamless, and self$luminous. Lor this
Fntit! (the (elf) is ever luminous b! Its ver! nature.
I@$9*. O#ing to the Lord-s fondness for an! ob,ect #hatsoever, he
becomes ever veiled effortlessl!, and is unveiled ever! time #ith
strenuous effort.
I@$9.. ; man of puerile imagination definitel! covers the (elf b!
affirming that It ce2istsc, e2ists notc, cF2ists and e2ists notc, or again,
ce2ists notc, ce2ists notc, and b! possessing such vie#s as (that It is)
changing and unchanging, both changing and unchanging and non$
e2istent.
I@$90. These are the four alternative vie#s, o#ing to a fascination for
#hich the Lord becomes ever hidden. "e is the all$seer b! #hom is the
Lord perceived as untouched b! these.
I@$93. "aving attained omniscience in its entiret!, as #ell as the non$
dual state of Brahmanhood that is devoid of beginning, middle, and
end, does an!one #ish an!thing thereafter B
I@$95. This is the humilit! of the Brahmanas8 this is said to be their
natural control. (ince, b! nature, the! have conAuered the senses, this
is their restraint. "aving kno#n thus, the enlightened one becomes
rooted in tranAuillit!.
I@$97. The dualit! that is co$e2istent #ith both ob,ect and (its)
perception is said to be the ordinar! (#aking) state. That state #here
there is onl! perception #ithout (the actual presence of an) ob,ect is
said to be the ordinar! (dream) state.
I@$99. The state devoid of ob,ect and devoid of perception is regarded
as e2traordinar!. Thus have the #ise for ever declared kno#ledge,
ob,ect, and the kno#able.
I@$9:. On acAuiring kno#ledge (of the threefold ob,ects) and on
kno#ing the ob,ects in succession, there follo#s conseAuentl!, for the
man of great intellect here, the state of omniscience for ever.
I@$:<. Those #hich are to be abandoned, realised, adopted, and made
ineffective should be kno#n first. Of these, the three, e2cepting the
thing to be realised, are regarded as mere imaginations born of
ignorance.
I@$:'. It should be kno#n that all souls are, b! nature, similar to ether,
and eternal. There is no diversit! an!#here among them, even an iota
of it.
I@$:*. ;ll souls are, b! nature, illumined from the ver! beginning, and
their characteristics are #ell ascertained. "e, for #hom there is thus
the freedom from #ant of further acAuisition of kno#ledge, is
considered to be fit for immortalit!.
I@$:.. ;ll souls are, from the ver! beginning, tranAuil, unborn and, b!
nature, entirel! detached, eAual, and non$different, and inasmuch as
/ealit! is thus unborn, uniAue, and pure, (therefore there is no need of
tranAuillit! to be brought into the (elf).
I@$:0. There cannot ever be an! purification for those #ho al#a!s tread
the path of dualit!. The! follo# the path of difference, and speak of
diversit! and are, therefore, considered to be mean.
I@$:3. The! #ho have #ell$settled convictions regarding that #hich is
unborn and ever the same,indeed are possessed of great kno#ledge in
this #orld. But the common man cannot comprehend it.
I@$:5. The kno#ledge e2isting in the birthless souls is regarded unborn
and unrelated. Inasmuch as the kno#ledge has no relation #ith other
ob,ects, it is declared to be unattached.
I@$:7. If there be birth for a thing, ho#ever insignificant it ma! be, non$
attachment shall never be possible for the ignorant man. 4hat to
speak (then) of the destruction of covering for him B
I@$:9. ;ll souls are devoid of an! covering and are b! nature pure. The!
are illumined as #ell as free from the beginning. Thus the! are said to
be masters since the! are capable of kno#ing.
I@$::. The kno#ledge of the one #ho is enlightened and all$pervasive,
does not enter into ob,ects. ;nd so the souls also do not enter into
ob,ects. This fact #as not mentioned b! the Buddha.
I@$'<<. "aving realised the non$dual state that is hard to perceive,
deep, unborn, uniform and serene,#e offer our salutations to It, as best
as #e can.
"ere ends the >anduk!opanishad, included in the ;tharva$@eda.
Mantrika Upanishad
'. The eight$footed immaculate (#an, bound #ith three cords, subtle
and imperishable, to #hom three #a!s lead, I see not though I see it
ever!#here.
*. ;t the time all living beings are confounded (in the darkness of
nescience) #hen (ho#ever) the pileless darkness is shattered (b! the
sun of saving kno#ledge). The sages established in (attva behold the
;bsolute be!ond Gunaa (right) in the sphere of gunas.
. (a). 6ontemplated b! sages like +umara, etc.8 the ;bsolute is not
other#ise capable of being perceived (at all).
.(b)$0. The agent of superimposition the Cnborn (>a!a), the nescient
eight$fold inveterate mother of modifications8 thus it is e2tended and
again prodded. The #orld under such po#er and guidance gives rise to
the values of man.
3. The Lord-s might! >a!a, having both a beginning and end, the
creatri2, brings beings into e2istence8 #hite, black and red ((he) fulfils
all desires.
5. (The ignorant) e2periences this non$ob,ective >a!a (#hose real
nature is) unkno#n (even) to sages like +umara. The Lord alone freel!
follo#ing ("er) en,o!s >a!a (as "er Lord and 6ompanion).
7. "e en,o!s ("er) through both contemplation and action. "e, the
omnipresent one, sustains ("er) #ho is common to one and all, the
!ielder (of desired ob,ects) and is en,o!ed b! the sacrificers.
9. The magnanimous (sages) behold in (the sphere of) >a!a the bird
eating the fruits (of +armas). The priests #ho have completed their
@edic training have declared the Other to be detached.
:. The masters of the /ig$@eda, #ell$versed in the (hastras repeat #hat
the 1a,ur$@edins have declared. The adepts in (ama$@eda singing
Brhatsama and /athantara also (reaffirm this truth).
'<. (@edic) sages like Bhrigu and the Bhargavas H these follo#ers of the
;tharva$@eda, practising the @eda, the mantras and the secret
doctrines, in the seAuence on 4ords, (all set forth the same doctrine).
''$'.. The faithful co$disciple, firm and accomplished, the red Bull, the
sacrificial /emainder H as all these, in regard to Its immensit!8 and as
Time, Life, the divine #rath, the %estro!er, the great Lord, the
Becoming, /udra, the rotector of =ivas, the /e#arder of the virtuous,
the Lord of living beings, the @irat, the sustainer and the 4aters (of
life), is the all$ervader lauded b! beings magnified in the mantras and
#ell$kno#n to the ;tharva$@eda.
'0. (ome aver "im (the great Lord) as the t#ent! si2th (rinciple)8
others as the t#ent! seventh8 the masters of the ;tharva$@eda and the
;tharva Cpanishads kno# the (pirits be!ond Aualities, as set forth in
the (ankh!a.
'3. The manifest and the unmanifest have been counted (together) as
t#ent! four. ((ome) declare "im non$dual8 as dual8 as three$fold8 and
similarl! as five$fold.
'5. Those #ho see #ith the e!e of #isdom, the t#ice$born, perceive
"im as comprising ever!thing from Brahma to sticks, as one onl!, pure
through and through, all pervading.
'7. That in #hich this might manifold, moving and unmoving, is #oven
H in that ver! thing it also merges as the rivers do in the sea.
'9. In That in #hich the ob,ects are dissolved, and, having been
dissolved, become unmanifest, once more the! attain manifestation8
the! are again born like bubbles.
':. The! come into being b! virtue of causes supervised b! individual
selves that kno# )the field-. (uch is the blessed Lord, so others
repeatedl!, declare.
*<. Those Brahmanas #ho (,ust) kno# Brahman H here onl! the! are
dissolved8 and being dissolved the! e2ist in the ;v!akta. "aving been
dissolved the! e2ist in the ;v!akta H this is the secret doctrine.
"ere ends the >antrikopanishad belonging to the (ukla$1a,ur$@eda.
Mud"ala Upanishad
I. ; (C>>;/1 OL C/C(";(C+T;
4e shall e2plain the urusha$suktaE In )a thousand$headed- thousand
means countless8 the #ord )ten fingers-, means infinite distance, b!
the first stanDa @ishnu-s pervasion in space is stated, b! the second
the pervasion in time8 the third speaks of his giving liberation. The
glor! of @ishnu is given in )Ftavan- (so much is his greatness). The
same stanDa states his four$fold nature. )Tripad- etc., speaks of the
glor! of ;niruddha. In )from that @irat #as born- has been sho#n the
origin of rakriti and urusha from a Auarter of "ari. B! )1at urushena-
the sacrifice of creation is stated as #ell as >oksha. In )Tasmad- #orld
creations are stated. )@edaham- speaks of "ari-s glor!. B! )1a,nena- is
stated the end of creation and liberation. One #ho kno#s it becomes
liberated.
II. T"F (C/F>F >1(TF/1
In >udgalopanishad the greatness of urusha$sukta has been stated in
detail. @asudeva instructed the kno#ledge of Bhagavan to Indra8 again
imparted to the humble Indra the great m!ster! #ith t#o sections of
the urusha$sukta. These t#o areE The urusha described above gave
up the ob,ect #hich #as be!ond the scope of name and form, hard for
#orldl! people to understand and took a form #ith a thousand parts
and capable of giving >oksha on sight, for uplifting the suffering %evas
and others. In that form, pervading the #orld he #as be!ond it b! an
infinite distance. This &ara!ana #as the ast, resent and the Luture.
;nd #as the giver of >oksha to all. "e is greater than the greatest H
none is greater than "e.
"e made himself into four parts and #ith three of them e2ists in the
heaven. B! the fourth, the ;niruddha (for of) &ara!ana, all #orlds have
come to be. This (part of) &ara!ana created rakriti (>atter) for
making the #orlds (rakriti stands for the four$faced Brahma). In full
form the latter did not kno# the #ork of creation H this ;niruddha$
&ara!ana told him.
Brahman ! >editate upon !our organs as the sacrifice, the firm bod! of
the sheaths as the oblation, me as ;gni, the spring season as ghee,
summer as fuel, autumn as the si2 tastes of food and make the
offering in ;gni and touch the bod! H this #ill make the bod! (strong
like) @a,ra (diamond). Thence #ill appear the products like animals.
Lrom the, the #orld of moving and unmoving things. It must be
understood that the manner of liberation is stated b! the combination
of =iva and aramatman.
4hoever kno#s this 6reation and Liberation lives a full life.
III
The single God becoming man!8 unborn, is born as man!. The
;dhvar!us #orship him as ;gni. This as 1a,us unites ever!thing. The
(amavedins #orship as (aman. ;ll is established in him. The serpents
meditate on his as poison. The kno#ers of snake$lore as snake, gods as
energ!, men as #ealth, %emons as >agic, the manes as sustenance.
The kno#ers of the superhuman as superhuman. Gandharvas as
beaut!, ;psarases as perfume. "e becomes #hatever he is #orshipped
as8 so, one should think )I am the supreme being- and #ill become that
(#ho kno#s this).
I@. O&L1 B/;">;& 4IT" T"F T"/FFLOL% >I((I&G I( =I@;
Be!ond the threefold miser!, free from la!ers devoid of the si2 #aves,
other than the five sheaths, unaffected b! the si2 transformations is
the Brahman. The three miseries are ;dh!atmika (bod! disease),
;dhibhautika (robbers, #ild animals etc.,) and ;dhidaivika (rains etc.,).
The! relate to agents, action and effect8 kno#er, kno#ledge and the
kno#n8 e2periencer, e2perience and the e2perienced. The si2 la!ers
are skin, flesh, blood, bones, tendons and morro#. The si2 enemies are
lust etc. The five sheaths are those of food, vital airs, mind cognition
and bliss. The si2 transformations areE being, birth, gro#th, change,
decline and destruction. The si2 #aves are hunger, thirst, sorro#,
delusion, old age and death. The si2 delusions are about famil!,
lineage, class, caste, stations (ashrama) and forms. Through contact
#ith the supreme spirit becomes the =iva H he is none other.
"e #ho studies this is purified in fire, #ind and sun8 has health and
#ealth, becomes rich in children and grandchildren, a scholar, purified
from great sin, drink, improper contact #ith mother, daughter and
daughter$in$la#, stealing gold, forgetting @edic learning, failure to
serve elders, sacrificing for the unfit, eating #hat should not be, #rong
gifts, contact #ith another-s #ife, unaffected b! lust etc., becomes the
pristine Brahman in this birth. Therefore one should not impart to an
uninitiated person this urusha$sukta #hich is a secret, nor to one #ho
does not kno# the @edas, a non$sacrificer, a non$@aishnava, non$1ogin,
a talkative person, a harsh talker, one #ho takes more than a !ear to
learn, the discontented.
The Guru shall impart this in a pure place, on a sacred star, after
regulating the vital airs to the humble disciple, in the right ear. It
should not be done too often H it #ould become stale but as often as
needed, in the ear.
Thus both the teacher and the taught #ill become urusha in this birth.
This is the Cpanishad.
Muktika Upanishad
I$i$'$5. In the beautiful cit! of ;!odh!a, in the centre of a pavilion set
#ith gems, together #ith (ita, Bharata, Lakshmana and (atrughna,
#as /ama seated, glorified da! and night b! sages like (anaka,
@asistha and (uka as #ell as other devotees, unchanging #itness of
thousands of modifications of the intellect, delighted in contemplating
his o#n form. ;t the end of this (amadhi, "anuman asked #ith
devotion, )O /ama, !ou are the supreme being, of the nature of (at,
6hid and ;nanda. I desire to kno# !our nature trul! for liberation.
lease tell me ho# I can be released from bondage #ithout strain.
I$i$7$'0. /amaE 4ell asked. I shall tell !ou. I am #ell established in
@edanta.
"anumanE 4hat is @edanta and #here is it B
/amaE The @edas in all their great e2tent are m! breath, @edanta is
#ell grounded in them, like oil in sesamum.
"anumanE "o# man! are the @edas and ho# man! branches do the!
have B Of these #hat are the Cpanishads B
/amaE @edas are four, /ig$@eda etc., man! branches and Cpanishads
e2ist in them. /ig$@eda has *' branches and 1a,us has '<:. (ama has
'<<< and ;tharva has 3<. Fach branch has one Cpanishad. Fven b!
reading one verse of them #ith devotion, one gets the status of union
#ith me, hard to get even b! sages.
I$i$'3$'7. "anumanE /ama, sages speak differentl!E some sa! there is
onl! one kind of liberation. Others sa! it can be got b! #orshipping
!our name and b! the Taraka mantra at +ashi. Others speak of
(ankh!a$1oga and Bhakti$1oga, the enAuir! into @edanta$@ak!as etc.
I$i$'9$*.. /amaE Liberation is of four kindsE (alok!a etc. But the onl!
real t!pe is +aival!a. ;n!bod! even though leading a #icked life,
attains (alok!a, not other #orlds, b! #orshipping m! name. %!ing in
the sacred Brahmanala in +ashi, he #ill get the Taraka$mantra and also
liberation, #ithout rebirth. On d!ing an!#here (else) in +ashi,
>aheshvara #ill utter the Taraka$mantra in his right ear. "e gets
(arup!a #ith me as his sins are #ashed a#a!.
The same is called (alok!a and (arup!a. ersevering in good conduct,
#ith mind fi2ed upon me, loving me as the (elf of all, the t#ice$born
gets nearer to me H This is called the three forms of liberation. (alok!a,
(arup!a and (amip!a.
I$i$*0$*3. >editating on m! eternal form as prescribed b! the Teacher,
one #ill surel! achieve identit! #ith me like the insects changing into
the bee. This alone is the liberation of identit! ((a!u,!a) !ielding the
bliss of Brahman.
;ll these four kinds of >ukti #ill be got b! #orshipping >e.
I$i$*5$*:. But b! #hat means is the +aival!a kind of >oksha got B The
>anduk!a is enough8 if kno#ledge is not got from it, then stud! the Ten
Cpanishads. Getting kno#ledge ver! soon, !ou #ill reach m! abode. If
certaint! is not got even then, stud! the .* Cpanishads and stop. If
desiring >oksha #ithout the bod!, read the '<9 Cpanishads. "ear their
order.
I$i$.<$.:. '. Isa
*. +ena
.. +atha
0. rasna
3. >unda
5. >anduk!a
7. Taittiri
9. ;itare!a
:. 6handog!a
'<. Brihadaran!aka
''. Brahma
'*. +aival!a
'.. =abala
'0. (vetasva
'3. "amsa
'5. ;runi
'7. Garbha
'9. &ara!ana
':. aramahamsa
*<. ;mritabindu
*'. ;mritanada
**. ;tahrvasirah
*.. ;tharvasikha
*0. >aitra!ini
*3. +aushitakibrahmana
*5. Briha,,abala
*7. &risimhatapini
*9. +alagnirudra
*:. >aitre!a
.<. (ubala
.'. +shurika
.*. >antrika
... (arvasara
.0. &iralamba
.3. (ukarahas!a
.5. @a,rasuchika
.7. Te,obindu
.9. &adabindu
.:. %h!anabindu
0<. Brahmavid!a
0'. 1ogatattva
0*. ;tmabodha
0.. &aradaparivra,aka
00. Trisikhi
03. (ita
05. 1ogachudamani
07. &irvana
09. >andalabrahmana
0:. %akshinamurti
3<. (arabha
3'. (kanda
3*. Tripadvibhuti$>ahanara!ana
3.. ;dva!ataraka
30. /amarahas!a
33. /amatapani
35. @asudeva
37. >udgala
39. (andil!a
3:. aingala
5<. Bhiksu
5'. >ahat
5*. (ariraka
5.. 1ogasikha
50. Turi!atita
53. (ann!asa
55. aramahamsaparivra,aka
57. ;kshamalika
59. ;v!akta
5:. Fkakshara
7<. ;nnapurna
7'. (ur!a
7*. ;kshi
7.. ;dh!atma
70. +undika
73. (avitri
75. ;tma
77. asupata
79. arabrahma
7:. ;vadhutaka
9<. Tripuratapini
9'. %evi
9*. Tripura
9.. +atharudra
90. Bhavana
93. /udrahrida!a
95. 1oga$kundali
97. Bhasma
99. /udraksha
9:. Ganapati
:<. %arsana
:'. Tarasara
:*. >ahavak!a
:.. anchabrahma
:0. ranagnihotra
:3. Gopalatapini
:5. +rishna
:7. 1a,navalk!a
:9. @araha
::. (at!a!ani
'<<. "a!agriva
'<'. %attatre!a
'<*. Garuda
'<.. +alisamtarana
'<0. =abali
'<3. (aubhag!alakshmi
'<5. (arasvatirahas!a
'<7. Bahvricha
'<9. >uktika
I$i$0<$0.. These destro! three kinds of Bhavana (regarding) bod!,
senses and mind respectivel! as identified #ith ;tman. The best of
Brahmanas #ill become =ivanmuktas if the! stud! upto the destruction
of rarabdha, these '<9 Cpanishads from a Guru along #ith the (hanti$
pada. Then, in course of time the! #ill get @edeha$mukti, surel!.
I$i$00$3*. These '<9 are the essence of all Cpanishads and can cut
a#a! all sins b! merel! hearing once. These cause release #hether
read #ith or #ithout kno#ledge. One ma! give a#a! a kingdom, #ealth
etc., to one #ho asks, but not these '<9 to ,ust an!one H to an
unbeliever (nastika), ungrateful, of bad conduct, one against devotion
to me, deluded b! #rong scripture or lacking devotion to the Guru.
But the! shall be taught to one devoted to service, devotee, of good
conduct, birth and #isdom. "e should be #ell tested. ; /ik verse on
thisE the goddess of kno#ledge came to a Brahmana and said )rotect
me, I am !our treasure, do not teach me to one #ho is ,ealous,
dishonest and deceitful H then I shall po#erful, but give it to one #ho is
learned, careful, #ise and celibate, after e2amining him-.
I$ii$'. Then >aruti asked (ri /amachandra thusE lease relate to me
separatel! the (hanti$mantras of the different @edas, /ig etc.
(ri /ama then saidE c>! speech rests on m! mind X c M@anme$
>anasiX.N. This is the (hanti$mantra of the follo#ing ten Cpanishads
forming part of the /ig$@edaE
'. ;itare!a
*. +aushitakibrahmana
.. &adabindu
0. ;tmabodha
3. &irvana
5. >udgala
7. ;kshamalika
9. Tripura
:. (aubhag!alakshmi
'<. Bahvricha
I$ii$*. cThat (#hich lies be!ond) is fullc Murnamada X.N H and so onE
This is the (hanti$mantra of the follo#ing &ineteen Cpanishads,
forming part of the (ukla$1a,ur$@edaE
'. Isavas!a
*. Brihadaran!aka
.. =abala
0. "amsa
3. aramahamsa
5. (ubala
7. >antrika
9. &iralamba
:. Trisikhibrahmana
'<. >andalabrahmana
''. ;dva!ataraka
'*. aingala
'.. Bhiksu
'0. Turi!atita
'3. ;dh!atma
'5. Tarasara
'7. 1a,navalk!a
'9. (at!a!ani
':. >uktika
I$ii$.. c>a! (the Brahman of the Cpanishads) protect us bothc
M(ahanavavatu XN H and so onE This is the (hanti$mantra of the
follo#ing Thirt!$T#o Cpanishads, forming part of the +rishna$1a,ur$@edaE
'. +athavalli
*. Taittiri!aka
.. Brahma
0. +aival!a
3. (vetasvatara
3. Garbha
5. &ara!ana
7. ;mritabindu
9. ;mritanada
:. +alagnirudra
'<. +shurika
''. (arvasara
'*. (ukarahas!a
'.. Te,obindu
'0. %h!anabindu
'3. Brahmavid!a
'5. 1ogatattva
'7. %akshinamurti
'9. (kanda
':. (ariraka
*<. 1ogasikha
*'. Fkakshara
**. ;kshi
*.. ;vadhuta
*0. +atharudra
*3. /udrahrida!a
*5. 1oga$kundalini
*7. anchabrahma
*9. ranagnihotra
*:. @araha
.<. +alisamtarana
.'. (arasvatirahas!a
I$ii$0. c>a! the unseen po#ers nourishc M;p!a!antu X.N H and so onE
This is the (hanti$mantra of the follo#ing (i2teen Cpanishads forming
part of the (ama$@edaE
'. +ena
*. 6handog!a
.. ;runi
0. >aitra!ani
3. >aitre!a
5. @a,rasuchika
7. 1ogachudamani
9. @asudeva
:. >ahat
'<. (ann!asa
''. ;v!akta
'*. +undika
'.. (avitri
'0. /udraksha,abala
'3. %arsana
'5. =abali
I$ii$3. c>a! #e hear #ith our ears the auspicious truths of the @edantac
MBhadram$+arnebhihXN H and so onE This is the (hanti$mantra of the
follo#ing Thirt!$One Cpanishads of the ;tharva$@edaE
'. rasna
*. >undaka
.. >anduk!a
0. ;tahrvasiras
3. ;tharvasikha
5. Briha,,abala
7. &risimhatapini (urvottara)
9. &aradaparivra,aka
:. (ita
'<. (arabha
''. Tripadvibhuti$>ahanara!ana
'*. /amarahas!a
'.. /amatapini (urvottara)
'0. (andil!a
'3. aramahamsaparivra,aka
'5. ;nnapurna
'7. (ur!a
'9. ;tma
':. asupatabrahmana
*<. arabrahma
*'. Tripuratapini
**. %evi
*.. Bhavana
*0. Bhasma,abala
*3. Ganapati
*5. >ahavak!a
*7. Gopalatapini (urvottara)
*9. +rishna
*:. "a!agriva
.<. %attatre!a
.'. Garuda
I$ii$5. >en #ho are seekers after Liberation and #ell$eAuipped #ith the
four reAuisite means ! ;pproach properl!, #ith gifts in the hands, a
good teacher #ho is dedicated, belonging to a good famil!, #ell$versed
in the @edas, interested in the scriptures, of good Aualit!,
straightfor#ard, interested in the #elfare of all creatures,
compassionate and learn in the prescribed manner the one hundred
and eight Cpanishads8 stud! them through listening, reflection and
deep absorption continuousl!8 the accumulated +armas #ill be
dissolved, the three kinds of bodies (gross, subtle and causal) are
abandoned and like the ether of the pot #hen released from its Cpadhi,
rise to the level of fullness called @ideha$mukti. This indeed is the
;bsolute Liberation (+aival!a$mukti). That is #h! even those in the
Brahma$loka, get identit! #ith Brahman after listening to the
Cpanishads from his mouth. ;nd for ever!one ;bsolute Liberation is
stated to be (attainable) onl! through kno#ledge8 not through +arma
rituals, not through (ankh!a$1oga or #orship. Thus the Cpanishad.
II$i$'. Then "anuman asked /amachandraE 4hat is this =ivanmukti,
@ideha$mukti B 4hat is the authorit!, means of success and purpose B
/ama saidE Lor a person there is bondage from doer$ship, en,o!er$ship,
pleasure, pain etc., $$ their prevention is liberation in the bod!. @ideha$
mukti (liberation #ithout the bod!) is from the destruction of rarabdha
(operative) karma, like the space in a pot released from the
conditioning (enclosing) pot. Lor both the authorit! is the '<9
Cpanishads. The purpose is eternal happiness through the stopping of
the miser! of doer$ship etc. This can be achieved b! human effort ,ust
as a son is got b! putra$kama sacrifice, #ealth b! trade etc., and
heaven b! ,!otistoma.
II$ii$'$:. There are these versesE "uman effort is said to be of the t#o
kindsE Lor and against the (hastras H the former gives disaster, the
latter the ultimate realit!. True kno#ledge does not come to one from
latent impressions through the #orld, (hastras and the bod!. (uch
impressions are t#o$foldE good and bad8 if !ou are induced b! the
good, !ou shall reach me graduall! but Auickl!8 the bad ones involved
lead to trouble and should be overcome #ith effort. The river of
impression flo#ing through good and bad paths, must be turned into
the good path #ith human effort H One should fondle the mind$child
#ith human effort. 4hen b! means of practice, good impressions arise,
then the practice has been fruitful. Fven #hen this is in doubt, practice
onl! the good tendencies H there shall be no fault.
II$ii$'<$'3. The destruction of impressions, cultivation of kno#ledge and
destruction of the mind, #hen practised together for long #ill !ield
fruit. If not practised together, there #ill be no success even after
hundreds of !ears, like mantras #hich are scattered. 4hen these three
are practised long, the knots of the heart surel! are broken, like lotus
fibre and the stalk. The false impression of #orldl! life is got in a
hundred lives and cannot be destro!ed #ithout long practice. (o avoid
desire of en,o!ment as a distance #ith effort and practise the three.
II$ii$'5. The #ise kno# that the mind is bound b! the impressions, it is
liberated #hen released #ell from them. (o, O "anuman, practice the
destruction of mental impression, Auickl!.
II$ii$'7$'9. 4hen impressions die out, the mind becomes put out like a
lamp. 4hoever gives up impressions and concentrates on >e #ithout
strain, he becomes Bliss.
II$ii$':$*.. 4hether he concentrates on actions or not, #hen he avoids
all the desires of the heart, he is doubtlessl! liberated. "e has nothing
to gain from action or inaction. If his mind is not freed from impressions
even (amadhi and =apa cannot give fruit. The highest place cannot be
got #ithout silence free from impressions. (ense organs like the e!e go
to#ards e2ternal ob,ects #ithout voluntar! impression but because of
the latent impression ,ust as the e!e falls voluntaril! #ithout
attachment on e2ternal ob,ects, so the man of #isdom operates in
#ork.
II$ii$*0$.'. The sages kno# that @asana comprises all ob,ects
generated b! creative facult! of the mind in attaining or avoiding
them. The ver! unstead! mind #hich is the cause of birth, old age and
death is generated b! desire for ob,ects in e2cess. B! the influence of
@asana there is the pulsation of rana, from it comes @asana (again)
like seed and sprout. Lor the tree of the human mind, the pulsation and
@asana are t#o seeds H #hen one dies both die. Latent impressions
stop operating through detached behaviour, avoidance of #orldl!
thought and realiDation that the bod! is mortal.
The mind becomes non$mind b! giving up @asanas. 4hen the mind
does not think, then arises mindlessness giving great peace8 so long as
!our mind has not full! evolved, being ignorant of the supreme realit!,
perform #hat has been laid do#n b! the teacher, (hastra and other
sources. Then #ith impurit! ripened (and destro!ed) and Truth
understood, !ou should give up even the good impressions.
II$ii$.*$.7. In a =ivanmukta the destruction of the mind is #ith form H in
a @idehamukta it is formless H #hen !ou achieve it, the mind #ith
Aualities like friendliness #ill surel! attain peace. The mind of the
=ivanmukta has no rebirth.
The mind is the root of the tree of (amsara #hich has thousands of
sprouts, branches, fruits etc. I take the mind to be nothing but
construction8 make it dr! in such a #a! that the tree also is dried up.
II$ii$.9$07. There is onl! one means for overpo#ering mind. (hooting
up of one-s mind is one-s undoing, its destruction is good fortune. The
mind of the kno#er is destro!ed, it is a chain for the ignorant. ;s long
as the mind is not defeated b! means of firm practice, the impressions
,ump in the heart like ghosts at night.
The impressions of en,o!ment die, like lotus in #inter, for one #hose
mental pride is reduced and the senses H the enemies H are defeated.
One should at first conAuer the mind, hands locked in hands, teeth set
on teeth and limbs subdued. The mind cannot be conAuered #ithout
defectless reasoning (methods) b! merel! sitting, ,ust as an elephant
in rut #ithout a goad. The reasons (methods) #ell$nourished in mind$
conAuest are kno#ledge of @edanta, contact #ith good people, giving
up impressions and stopping of the pulsation of rana. Those #ho
ignore these and control the mind b! force, thro# a#a! the lamp and
search in darkness b! means of soot, also (tr! to) bind an elephant in
rut b! lotus fibre.
II$ii$09$3<. The tree of mind, bearing the #eight of the creepers of
thought, has t#o seedsE the pulsation of rana and strong impressions.
;ll pervasive consciousness is shaken b! the pulsation of rana H In
contrast, b! means of concentration the kno#ledge arises. The
%h!ana, its means, is no# imparted. %issolving thought totall! in the
reverse order, think onl! of the remaining pure consciousness.
II$ii$3'$35. ;fter the ;pana sets and before rana arises in the heart,
there e2ists the state of +umbhaka (immobilit!) e2perienced b! 1ogins.
+umbhaka in the e2ternal form is the fullness of rana after in$breath
disappears and out$breath arises. B! repeatedl! practising meditation
of Brahman #ithout ego, (ampra,nata (amadhi #ill be got. The
;sampra,nata (amadhi, loved b! 1ogins, is (from) the mind giving
great bliss after (all) the mental modifications (thoughts) die a#a!. It is
valued b! sages, being the spirit devoid of the light (of ego), of the
mind (of dream) and of the intellect (in deep sleep). This concentration
is other than #hat is not Brahman. Lull above, belo# and in the middle
the essence of goodness H this state, prescribed b! the Cpanishads, is
the ultimate realit!.
II$ii$37$5<. Latent impression is that une2amined grasping of ob,ects b!
persistent imagination. 4hat one brings into being, through intense
dispassion b! one-s self, is realiDed Auickl!, devoid of opposite
impressions. Influenced b! impressions, a person looks upon those
things as realit! b! the peculiarit! of the impressions, the ignorant
person sees the spirit #rongl! though it does not lose its o#n nature.
II$ii$5'$59. The impure impression binds, the pure destro!s birth. The
impure one is solid ignorance and ego, causes rebirth. The restful state
is like the roasted seed, giving up the (sprout of) rebirth. 6an the inner
light be sought #ith che#ing the cud of man! (hastras, uselessl! B
One #ho remains alone giving up perception as #ell as non$perception
is himself the Brahman H ; person cannot kno# Brahman b! merel!
learning the four @edas and (hastras, as the ladle cannot taste the
food.
If a person does not get detachment b! the bad smell of his o#n bod!,
#hat other cause of detachment can be taught B The bod! is ver!
impure H the soul is pure. 4hen one kno#s the difference, #hat
purification need be prescribed B Bondage is b! impressions, >oksha is
their destruction H !ou give them up as #ell as the desire for >oksha.
II$ii$5:$7'. Give up mental impressions of ob,ects and cultivate pure
impressions like friendship8 then, discarding even these #hile acting
according to them, putting do#n all desires, have onl! the impression
of consciousness. Give up these too along #ith mind and intellect8
concentrate onl! on me.
II$ii$7*$77. 6ontemplate me as devoid of sound, touch, form, taste and
smell, eternal, indestructible, #ithout name and famil!, destro!ing all
suffering, the nature of vision like the sk!, the one s!llable Om,
unsmearing though omnipresent, uniAue, #ithout bondage, for#ard,
across, above, belo#, I fill ever place.
Cnborn, ageless, shining b! m!self, not the cause nor effect, ever
contented #hen the bod! dies a#a!, giving up the state of =ivanmukta,
one enter the @idehamukti stage.
(o sa!s the /ikE That supreme place of @ishnu the sages see ever H like
an e!e e2tended in heaven. The #ise and a#akened persons, free from
emotions, keep it alight.
Om H This is the Cpanishad.
"ere ends the >uktikopanishad belonging to the (ukla$1a,ur$@eda.
Mundaka Upanishad
Om ! O gods, ma! #e hear auspicious #ords #ith the ears8
4hile engaged in sacrifices,
>a! #e see auspicious things #ith the e!es8
4hile praising the gods #ith stead! limbs,
>a! #e en,o! a life that is beneficial to the gods.
>a! Indra of ancient fame be auspicious to us8
>a! the supremel! rich (or all$kno#ing) usa (god of the earth)
Be propitious to us8
>a! Garuda, the destro!er of evil,
Be #ell disposed to#ards us8
>a! Brihaspati ensure our #elfare.
I$i$'E Om ! Brahma, the creator of the Cniverse and the protector of the
#orld, #as the first among the gods to manifest "imself. To "is eldest
son ;tharva "e imparted that kno#ledge of Brahman that is the basis
of all kno#ledge.
I$i$*E The +no#ledge of Brahman that Brahma imparted to ;tharva,
;tharva transmitted to ;ngir in da!s of !ore. "e (;ngir) passed it on to
(at!avaha of the line of Bharadva,a. "e of the line of Bharadva,a
handed do#n to ;ngiras this kno#ledge that had been received in
succession from the higher b! the lo#er ones.
I$i$.E (aunaka, #ell kno#n as a great householder, having approached
;ngiras dul!, asked, )O adorable sir, (#hich is that thing) #hich having
been kno#n, all this becomes kno#n B-
I$i$0E To him he said, )cThere are t#o kinds of kno#ledge to be acAuired
H the higher and the lo#erc8 this is #hat, as tradition runs, the kno#ers
of the import of the @edas sa!.-
I$i$3E Of these, the lo#er comprises the /ig$@eda, 1a,ur$@eda, (ama$
@eda, ;tharva$@eda, the science of pronunciation etc., the code of
rituals, grammar, et!molog!, metre and astrolog!. Then there is the
higher (kno#ledge) b! #hich is attained that Imperishable.
I$i$5E (B! the higher kno#ledge) the #ise realiDe ever!#here that #hich
cannot be perceived and grasped, #hich is #ithout source, features,
e!es, and ears, #hich has neither hands nor feet, #hich is eternal,
multiformed, all$pervasive, e2tremel! subtle, and undiminishing and
#hich is the source of all.
I$i$7E ;s a spider spreads out and #ithdra#s (its thread), as on the
earth gro# the herbs (and trees), and as from a living man issues out
hair (on the head and bod!), so out of the Imperishable does the
Cniverse emerge here (in this phenomenal creation).
I$i$9E Through kno#ledge Brahman increases in siDe. Lrom that is born
food (the Cnmanifested). Lrom food evolves rana ("iran!agarbha)8
(thence the cosmic) mind8 (thence) the five elements8 (thence) the
#orlds8 (thence) the immortalit! that is in karmas.
I$i$:E Lrom "im, #ho is omniscient in general and all$kno#ing in detail
and #hose austerit! is constituted b! kno#ledge, evolve this
(derivative) Brahman, name, colour and food.
I$ii$'EThat thing that is such, is true.
The karmas that the #ise discovered in the mantras are accomplished
variousl! (in the conte2t of the sacrifice) #here the three @edic duties
get united. 1ou perform them for ever #ith desire for the true results.
This is !our path leading to the fruits of karma acAuired b! !ourselves.
I$ii$*E 4hen, the fire being set ablaDe, the flame shoots up, one should
offer the oblations into that part that is in bet#een the right and the
left.
I$ii$.E It (i.e. the ;gnihotra) destro!s the seven #orlds of that man
#hose ;gnihotra (sacrifice) is #ithout %arsa and aurnamasa (rites),
devoid of 6haturmas!a, bereft of ;gra!ana, unblest #ith guests, goes
unperformed, is unaccompanied b! @aisvadeva (rite) and is performed
perfunctoril!.
I$ii$0E +ali, +arali, >ano,ava and (ulohita and that #hich is
(udhumravarna, as also (phulingini, and the shining @isvaruchi H these
are the seven flaming tongues.
I$ii$3E These oblations turn into the ra!s of the sun and taking him up
the! lead him, #ho performs the rites in these shining flames at the
proper time, to #here the single lord of the gods presides over all.
I$ii$5E (a!ing, )6ome, come-, uttering pleasing #ords such as, )This is
!our #ell$earned, virtuous path #hich leads to heaven-, and offering
him adoration, the scintillating oblations carr! the sacrificer along the
ra!s of the sun.
I$ii$7E (ince these eighteen constituents of a sacrifice, on #hom the
inferior karma has been said to rest, are perishable because of their
fragilit!, therefore those ignorant people #ho get elated #ith the idea
)This is (the cause of) bliss-, undergo old age and death over again.
I$ii$9E /emaining #ithin the fold of ignorance and thinking, )4e are
ourselves #ise and learned-, the fools, #hile being buffeted ver! much,
ramble about like the blind led b! the blind alone.
I$ii$:E 6ontinuing diversel! in the midst of ignorance, the unenlightened
take airs b! thinking, )4e have attained the goal.- (ince the men,
engaged in karma, do not understand (the truth) under the influence of
attachment, thereb! the! become afflicted #ith sorro# and are
deprived of heaven on the e2haustion of the results of karma.
I$ii$'<E The deluded fools, believing the rites inculcated b! the @edas
and the (mritis to be the highest, do not understand the other thing
(that leads to) liberation. The!, having en,o!ed (the fruits of actions) in
the abode of pleasure on the heights of heaven, enter this #orld or an
inferior one.
I$ii$''E Those #ho live in the forest, #hile begging for alms H viD. those
(forest$d#ellers and hermits) #ho resort to the duties of their
respective stages of life as #ell as to meditation H and the learned
(householders) #ho have their senses under control H (the!) after
becoming freed from dirt, go b! the path of the sun to #here lives that
urusha, immortal and undeca!ing b! nature.
I$ii$'*E ; Brahmana should resort to renunciation after e2amining the
#orlds acAuired through karma, #ith the help of this ma2imE )There is
nothing (here) that is not the result of karma8 so #hat is the need of
(performing) karma B- Lor kno#ing that /ealit! he should go, #ith
sacrificial faggots in hand, onl! to a teacher versed in the @edas and
absorbed in Brahman.
I$ii$'.E To him #ho has approached dul!, #hose heart is calm and
#hose outer organs are under control, that man of enlightenment
should adeAuatel! impart that kno#ledge of Brahman b! #hich one
realiDes the true and imperishable urusha.
II$i$'E That thing that is such, is true.
;s from a fire full! ablaDe, fl! off sparks in their thousands that are akin
to the fire, similarl! O good$looking one, from the Imperishable
originate different kinds of creatures and into It again the! merge.
II$i$*E The urusha is transcendental, since "e is formless. ;nd since "e
is coe2tensive #ith all that is e2ternal and internal and since "e is
birthless, therefore "e is #ithout vital force and #ithout mind8 "e is
pure and superior to the (other) superior imperishable (>a!a).
II$i$.E Lrom "im originates the vital force as #ell as the mind, all the
senses, space, air, fire, #ater, and earth that supports ever!thing.
II$i$0E The ind#elling (elf of all is surel! "e of #hom the heaven is the
head, the moon and sun are the t#o e!es, the directions are the t#o
ears, the revealed @edas are the speech, air is the vital force, the
#hole Cniverse is the heart, and (It is "e) from #hose t#o feet
emerged the earth.
II$i$3E Lrom "im emerges the fire (i.e. heaven) of #hich the fuel is the
sun. Lrom the moon emerges cloud, and (from cloud) the herbs and
corns on the earth. ; man sheds the semen into a #oman. Lrom the
urusha have originated man! creatures.
II$i$5E Lrom "im (emerge) the /ik, (ama and 1a,ur mantras, initiation,
all the sacrifices H #hether #ith or #ithout the sacrificial stake H
offerings to Brahmanas, the !ear, the sacrificer, and the #orlds #here
the moon sacrifices (all) and #here the sun (shines).
II$i$7E ;nd from "im dul! emerged the gods in various groups, the
(adh!as, human beings, beasts, birds, life, rice and barle!, as #ell as
austerit!, faith, truth, continence and dutifulness.
II$i$9E Lrom "im emerge the seven sense$organs, the seven flames, the
seven kinds of fuel, the seven oblations, and these seven seats #here
move the sense$organs that sleep in the cavit!, (and) have been
deposited (b! God) in groups of seven.
II$i$:E Lrom "im emerge all the oceans and all the mountains. Lrom "im
flo# out the rivers of various forms. ;nd from "im issue all the corns as
#ell as the ,uice, b! virtue of #hich the internal self veril! e2ists in the
midst of the elements.
II$i$'<E The urusha alone is all this H (comprising) karma and
kno#ledge. "e #ho kno#s this supreme, immortal Brahman, e2isting in
the heart, destro!s here the knot of ignorance, O good$looking one !
II$ii$'E (It is) effulgent, near at hand, and #ell kno#n as moving in the
heart, and (It is) the great goal. On It are fi2ed all these that move,
breathe, and #ink or do not #ink. +no# this One #hich comprises the
gross and the subtle, #hich is be!ond the ordinar! kno#ledge of
creatures, and #hich is the most desirable and the highest of all.
II$ii$*E That #hich is bright and is subtler than the subtle, and that on
#hich are fi2ed all the #orlds as #ell as the d#ellers of the #orlds, is
this immutable Brahman8 It is this vital force8 It, again, is speech and
mind. This Fntit!, that is such, is true. It is immortal. It is to be
penetrated, O good$looking one, shoot (at It).
II$ii$.E Taking hold of the bo#, the great #eapon familiar in the
Cpanishads, one should fi2 on it an arro# sharpened #ith meditation.
%ra#ing the string, O good$looking one, hit that ver! target that is the
Imperishable, #ith the mind absorbed in Its thought.
II$ii$0E Om is the bo#8 the soul is the arro#8 and Brahman is called its
target. It is to be hit b! an unerring man. One should become one #ith
It ,ust like an arro#.
II$ii$3E +no# that (elf alone that is one #ithout a second, on #hich are
strung heaven, the earth and the inter$space, the mind and the vital
forces together #ith all the other organs8 and give up all other talks.
This is the bridge leading to immortalit!.
II$ii$5E 4ithin that (heart) in #hich are fi2ed the nerves like the spokes
on the hub of a chariot #heel, moves this aforesaid (elf b! becoming
multiformed. >editate on the (elf thus #ith the help of Om. >a! !ou
be free from hindrances in going to the other shore be!ond darkness.
II$ii$7E That (elf #hich is omniscient in general and all$kno#ing in detail
and #hich has such glor! in this #orld H that (elf, #hich is of this kind H
is seated in the space #ithin the luminous cit! of Brahman.
It is conditioned b! the mind, It is the carrier of the vital forces and the
bod!, It is seated in food b! placing the intellect (in the cavit! of the
heart). Through their kno#ledge, the discriminating people realiDe that
(elf as e2isting in Its fullness ever!#here H the (elf that shines
surpassingl! as blissfulness and immortalit!.
II$ii$9E 4hen that (elf, #hich is both the high and the lo#, is realiDed,
the knot of the heart gets united, all doubts become solved, and all
one-s actions become dissipated.
II$ii$:E In the supreme, bright sheath is Brahman, free from taints and
#ithout parts. It is pure, and is the Light of lights. It is that #hich the
kno#ers of the (elf realiDe.
II$ii$'<E There the sun does not shine, nor the moon or the stars8 nor do
these flashes of lightning shine there. "o# can this fire do so B
Fver!thing shines according as "e does so8 b! "is light all this shines
diversel!.
II$ii$''E ;ll this that is in front is but Brahman, the immortal. Brahman is
at the back, as also on the right and the left. It is e2tended above and
belo#, too. This #orld is nothing but Brahman, the highest.
III$i$'E T#o birds that are ever associated and have similar names, cling
to the same tree. Of these, one eats the fruit of divergent tastes, and
the other looks on #ithout eating.
III$i$*E On the same tree, the individual soul remains dro#ned (i.e.
stuck), as it #ere8 and so it moans, being #orried b! its impotence.
4hen it sees thus the other, the adored Lord, and "is glor!, then it
becomes liberated from sorro#.
III$i$.E 4hen the seer sees the urusha H the golden$hued, creator, lord,
and the source of the inferior Brahman H then the illumined one
completel! shakes off both merit and demerit, becomes taintless, and
attains absolute eAualit!.
III$i$0E This one is veril! the @ital Lorce #hich shines divergentl!
through all beings. +no#ing this, the illumined man has no (further)
occasion to go be!ond an!thing in his talk. "e disports in the (elf,
delights in the (elf, and is engrossed in (spiritual) effort. This one is the
chief among the kno#ers of Brahman.
III$i$3E The bright and pure (elf #ithin the bod!, that the monks #ith
(habitual effort and) attenuated blemishes see, is attainable veril!
through truth, concentration, complete kno#ledge, and continence,
practised constantl!.
III$i$5E Truth alone #ins, and not untruth. B! truth is laid the path called
%eva!ana, b! #hich the desireless seers ascend to #here e2ists the
supreme treasure attainable through truth.
III$i$7E It is great and self$effulgent8 and Its form is unthinkable. It is
subtler than the subtle. It shines diversel!. It is farther a#a! than the
far$off, and It is near at hand in this bod!. ;mong sentient beings It is
(perceived as) seated in this ver! bod!, in the cavit! of the heart.
III$i$9E It is not comprehended through the e!e, nor through speech, nor
through the other senses8 nor is It attained through austerit! or karma.
(ince one becomes purified in mind through the favourableness of the
intellect, therefore can one see that indivisible (elf through meditation.
III$i$:E 4ithin (the heart in) the bod!, #here the vital force has entered
in five forms, is this subtle (elf to be realiDed through that intelligence
b! #hich is pervaded the entire mind as #ell as the motor and sensor!
organs of all creatures. ;nd It is to be kno#n in the mind, #hich having
become purified, this (elf reveals Itself distinctl!.
III$i$'<E The man of pure mind #ins those #orlds #hich he mentall!
#ishes for and those en,o!able things #hich he covets. Therefore one,
desirous of prosperit!, should adore the kno#er of the (elf.
III$ii$'E "e kno#s this supreme abode, this Brahman, in #hich is placed
the Cniverse and #hich shines hol!. Those #ise ones indeed, #ho
having become desireless, #orship this (enlightened) person,
transcend this human seed.
III$ii$*E "e #ho covets the desirable things, #hile brooding (on the
virtues), is born amidst those ver! surroundings along #ith the desires.
But for one #ho has got his #ishes fulfilled and #ho is (elf$poised, all
the longings vanish even here.
III$ii$.E This (elf is not attained through stud!, nor through the intellect,
nor through much hearing. The ver! (elf #hich this one (i.e. the
aspirant) seeks is attainable through that fact of seeking8 this (elf of
his reveals Its o#n nature.
III$ii$0E This (elf is not attained b! one devoid of strength, nor through
delusion, nor through kno#ledge unassociated #ith monasticism. But
the (elf of that kno#er, #ho strives through these means, enters into
the abode that is Brahman.
III$ii$3E "aving attained this, the seers become contented #ith their
kno#ledge, established in the (elf, freed from attachment, and
composed. "aving realiDed the all$pervasive One ever!#here, these
discriminating people, ever merged in contemplation, enter into the
;ll.
III$ii$5E Those to #hom the entit! presented b! the @edantic kno#ledge
has become full! ascertained, #ho are assiduous and have become
pure in mind through the 1oga of monasticism H all of them, at the
supreme moment of final departure, become identified #ith the
supreme Immortalit! in the #orlds that are Brahman, and the! become
freed on ever! side.
III$ii$7E To their sources repair the fifteen constituents (of the bod!) and
to their respective gods go all the gods (of the senses). The karmas
and the soul appearing like the intellect, all become unified #ith the
supreme Cndeca!ing.
III$ii$9E ;s rivers, flo#ing do#n, become indistinguishable on reaching
the sea b! giving up their names and forms, so also the illumined soul,
having become freed from name and form, reaches the self$effulgent
urusha that is higher than the higher (>a!a).
III$ii$:E ;n!one #ho kno#s that supreme Brahman becomes Brahman
indeed. In his line is not born an!one #ho does not kno# Brahman. "e
overcomes grief, and rises above aberrations8 and becoming freed
from the knots of the heart, he attains immortalit!.
III$ii$'<E This (rule) has been revealed b! the mantra (#hich runs thus)E
)To them alone should one e2pound this kno#ledge of b #ho are
engaged in the practice of disciplines, versed in the @edas, and indeed
devoted to Brahman, #ho personall! sacrifice to the fire called Fkarsi
#ith faith, and b! #hom has been dul! accomplished the vo# of
holding fire on the head.-
III$ii$''E The seer ;ngiras spoke of this Truth in the da!s of !ore. One
that has not fulfilled the vo# does not read this. (alutation to the great
seers. (alutation to the great seers.
"ere ends the >undakopanishad, included in the ;tharva$@eda.
*ada Bindu Upanishad
'. The s!llable );- is considered to be its (the bird Om-s) right #ing,
)Cpanishad-, its left8 )>-, its tail8 and the ;rdha$>atra (half$metre) is
said to be its head.
*. The (/a,asic and Tamasic) Aualities, its feet up#ards (to the loins)8
(attva, its (main) bod!8 %harma is considered to be its right e!e, and
;dharma, its left.
.. The Bhur$Loka is situated in its feet8 the Bhuvar$Loka, in its knees8
the (uvar$Loka, in its loins8 and the >ahar$Loka, in its navel.
0. In its heart is situate the =anoloka8 Tapoloka in its throat and the
(at!a$Loka in the centre of the forehead bet#een the e!ebro#s.
3(a). Then the >atra (or >antra) be!ond the (ahasrara (thousand$
ra!ed) is e2plained (viD.,) should be e2plained.
3(b)$5(a). ;n adept in 1oga #ho bestrides the "amsa (bird) thus (viD.,
contemplates on Om) is not affected b! +armic influences or b! tens of
6rores of sins.
5(b)$7. The first >atra has ;gni as its %evata (presiding deit!)8 the
second, @a!u as its %evata8 the ne2t >atra is resplendent like the
sphere of the sun and the last, ;rdha$>atra the #ise kno# as
belonging to @aruna (the presiding deit! of #ater).
9. Fach of these >atras has indeed three +alas (parts). This is called
Omkara. +no# it b! means of the %haranas, viD., concentration on
each of the t#elve +alas (or the variations of the >atras produced b!
the difference of (varas or intonation).
:$''. The first >atra is called Ghoshini8 the second, @id!unmali (or
@id!unmatra)8 the third, atangini8 the fourth, @a!uvegini8 the fifth,
&amadhe!a8 the si2th, ;indri8 the seventh, @aishnavi8 the eighth,
(ankari8 the ninth, >ahati8 the tenth, %hriti (%hruva)8 the eleventh,
&ari (>auni)8 and the t#elfth, Brahmi.
'*. If a person happens to die in the first >atra (#hile contemplating
on it), he is born again as a great emperor in Bharatavarsha.
'.. If in the second >atra, he becomes an illustrious 1aksha8 if in the
third >atra, a @id!adhara8 if in the fourth, a Gandharva (these three
being the celestial hosts).
'0. If he happens to die in the fifth, viD., ;rdha$>atra, he lives in the
#orld of the moon, #ith the rank of a %eva greatl! glorified there.
'3. If in the si2th, he merges, into Indra8 if in the seventh, he reaches
the seat of @ishnu8 if in the eighth, /udra, the Lord of all creatures.
'5. If in the ninth, in >ahar$Loka8 if in the tenth, in =anoloka (%hruva$
Loka $$ B)8 if in the eleventh, Tapoloka, and if in the t#elfth, he attains
the eternal state of Brahma.
'7. That #hich is be!ond these, (viD.,) ara$Brahman #hich is be!ond
(the above >atras), the pure, the all$pervading, be!ond +alas, the ever
resplendent and the source of all =!otis (light) should be kno#n.
'9. 4hen the mind goes be!ond the organs and the Gunas and is
absorbed, having no separate e2istence and no mental action, then
(the Guru) should instruct him (as to his further course of
development).
':. That person al#a!s engaged in its contemplation and al#a!s
absorbed in it should graduall! leave off his bod! (or famil!) follo#ing
the course of 1oga and avoiding all intercourse #ith societ!.
*<. Then he, being freed from the bonds of karma and the e2istence as
a =iva and being pure, en,o!s the supreme bliss b! his attaining of the
state of Brahma.
*'. O intelligent man, spend !our life al#a!s in the kno#ing of the
supreme bliss, en,o!ing the #hole of !our rarabdha (that portion of
past +arma no# being en,o!ed) #ithout making an! complaint (of it).
**$*.(a). Fven after ;tma$=nana (kno#ledge of ;tman or (elf) has
a#akened (in one), rarabdha does not leave (him)8 but he does not
feel rarabdha after the da#ning of Tattva$=nana (kno#ledge of Tattva
or truth) because the bod! and other things are ;sat (unreal), like the
things seen in a dream to one on a#aking from it.
*.(b)$*0. That (portion of the) +arma #hich is done in former births
and called rarabdha does not at all affect the person (Tattva$=nani), as
there is no rebirth to him. ;s the bod! that e2ists in the dreaming state
is untrue, so is this bod!.
*3(a). 4here then is rebirth to a thing that is illusor! B "o# can a thing
have an! e2istence, #hen there is no birth (to it) B
*3(b)$*5(a). ;s the cla! is the material cause of the pot so one learns
from @edanta that ;,nana is the material cause of the universe and
#hen ;,nana ceases to e2ist, #here then is the cosmos B
*5(b)$*7. ;s a person through illusion mistakes a rope for a serpent, so
the fool not kno#ing (at!a (the eternal truth) sees the #orld (to be
true). 4hen he kno#s it to be a piece of rope, the illusor! idea of a
serpent vanishes.
*9$*:(a). (o #hen he kno#s the eternal substratum of ever!thing and
all the universe becomes (therefore) void (to him), #here then is
rarabdha to him, the bod! being a part of the #orld B Therefore the
#ord rarabdha is accepted to enlighten the ignorant (onl!).
*:(b)$.<. Then as rarabdha has, in course of time, #orn out, he #ho is
the sound resulting from the union of ranava #ith Brahman #ho is the
absolute effulgence itself, and #ho is the besto#er of all good, shines
himself like the sun at the dispersion of the clouds.
.'. The 1ogin being in the (iddhasana (posture) and practising the
@aishnavi$>udra, should al#a!s hear the internal sound through the
right ear.
.*. The sound #hich he thus practises makes him deaf to all e2ternal
sounds. "aving overcome all obstacles, he enters the Tur!a state
#ithin fifteen da!s.
... In the beginning of his practice, he hears man! loud sounds. The!
graduall! increase in pitch and are heard more and more subtl!.
.0. ;t first, the sounds are like those proceeding from the ocean,
clouds, kettle$drum and cataracts8 in the middle (stage) those
proceeding from >ardala (a musical instrument), bell and horn.
.3. ;t the last stage, those proceeding from tinkling bells, flute, @ina (a
musical instrument) and bees. Thus he hears man! such sounds more
and more subtle.
.5. 4hen he comes to that stage #hen the sound of the great kettle$
drum is being heard, he should tr! to distinguish onl! sounds more and
more subtle.
.7. "e ma! change his concentration from the gross sound to the
subtle, or from the subtle to the gross, but he should not allo# his mind
to be diverted from them to#ards others.
.9. The mind having at first concentrated itself on an! one sound fi2es
firml! to that and is absorbed in it.
.:. It (the mind) becoming insensible to the e2ternal impressions,
becomes one #ith the sound as milk #ith #ater and then becomes
rapidl! absorbed in 6hidakasa (the ;kasa #here 6hit prevails).
0<. Being indifferent to#ards all ob,ects, the 1ogin having controlled his
passions, should b! continual practice concentrate his attention upon
the sound #hich destro!s the mind.
0'. "aving abandoned all thoughts and being freed from all actions, he
should al#a!s concentrate his attention on the sound and (then) his
6hitta becomes absorbed in it.
0*$0.(a). =ust as the bee drinking the hone! (alone) does not care for
the odour, so the 6hitta #hich is al#a!s absorbed in sound, does not
long for sensual ob,ects, as it is bound b! the s#eet smell of &ada and
has abandoned its flitting nature.
0.(b)$00(a). The serpent 6hitta through listening to the &ada is entirel!
absorbed in it and becoming unconscious of ever!thing concentrates
itself on the sound.
00(b)$03(a). The sound serves the purpose of a sharp goad to control
the maddened elephant H 6hitta #hich roves in the pleasure$garden of
the sensual ob,ects.
03(b)$05(a). It serves the purpose of a snare for binding the deer H
6hitta. It also serves the purpose of a shore to the ocean #aves of
6hitta.
05(b)$07(a). The sound proceeding from ranava #hich is Brahman is
of the nature of effulgence8 the mind becomes absorbed in it8 that is
the supreme seat of @ishnu.
07(b)$09(a). The sound e2ists till there is the ;kasic conception (;kasa$
(ankalpa). Be!ond this, is the (;sabda) soundless ara$Brahman #hich
is aramatman.
09(b). The mind e2ists so long as there is sound, but #ith its (sound-s
cessation) there is the state called Cnmani of >anas (viD., the state of
being above the mind).
0:(a). This sound is absorbed in the ;kshara (indestructible) and the
soundless state is the supreme seat.
0:(b)$3<(a). The mind #hich along #ith rana (@a!u) has (its) +armic
affinities destro!ed b! the constant concentration upon &ada is
absorbed in the unstained One. There is no doubt of it.
3<(b)$3'(a). >an! m!riads of &adas and man! more of Bindus H (all)
become absorbed in the Brahma$ranava sound.
3'(b)$3*(a). Being freed from all states and all thoughts #hatever, the
1ogin remains like one dead. "e is a >ukta. There is no doubt about
this.
3*(b). ;fter that, he does not at an! time hear the sounds of conch or
%undubhi (large kettle drum).
3.. The bod! in the state of Cnmani is certainl! like a log and does not
feel heat or cold, ,o! or sorro#.
30. The 1ogin-s 6hitta having given up fame or disgrace is in (amadhi
above the three states.
33. Being freed from the #aking and the sleeping states, he attains to
his true state.
35. 4hen the (spiritual) sight becomes fi2ed #ithout an! ob,ect to be
seen, #hen the @a!u (rana) becomes still #ithout an! effort, and
#hen the 6hitta becomes firm #ithout an! support, he becomes of the
form of the internal sound of Brahma$ranava.
(uch is the Cpanishad.
"ere ends the &adabindu Cpanishad, as contained in the /ig$@eda.
*arada +arivra,aka Upanishad
I$'. &o# once &arada, a ,e#el among ascetics, taking his (usual)
rounds over all the (three) #orlds, sanctif!ing (all the more) ne#
sacred places and hol! places of pilgrimage b! his observation,
(himself) attaining purit! of mind, (remaining) free from enmit!,
tranAuil, self$controlled, getting despondent from ever! Auarter (seeing
people-s miser!), closel! investigating into his o#n (elf, seeing the
hol! place, the &aimisha (sacred) forest, noted for its ,o! of self$
imposed religious observances and cro#ded #ith saintl! personages,
he alighted there (from his aerial ,ourne!), fascinating groups of men,
animals, horse$faced demigods, gods, +imnara demigods and n!mphs
#ith his songs on the e2ploits of Lord @ishnu, called (thavara and
=angama, #hich speciall! induce devotion to the Lord, set in musical
notes sa, ri, ga, ma, pa, dha and ni, #hich arouse dispassion (to #orldl!
attachments) and #hich are averse to the #a!s of the #orld. On his
approach, (aunaka and other great sages #ho had arrived there to
participate in a sacrifice lasting t#elve !ears, rich in @edic lore, all #ise
(in sacerdotal functions), #ell addicted to stable penance and endo#ed
#ith #isdom and dispassion, rose to greet him8 and pa!ing homage,
seated him (in a place of honour), after offering him a befitting
#elcome.
Then, though the! #ere (alread!) #ell instructed (in matters spiritual,
!et for the benefit of the #orld) the! (said to &arada)E )/evered (ir, son
of the god Brahma, #hat is the means of liberation (from #orldl!
bondage) B lease tell us.-
I$*. Thus reAuested, that (sage) &arada said to themE ); (t#ice$born) of
good famil!, invested #ith the sacred thread and initiated into @edic
stud!, having undergone the fort! sacred rites (beginning #ith
consummation of marriage of his parents and ending #ith ;ptor!ama
sacrifice), completing the course on all branches of learning as a
disciplined celibate student for t#elve !ears, doing personal service to
the preceptor all along8 the period of t#ent!$five !ears as a
householder8 (another) t#ent!$five !ears in the stage of a forest
d#eller (@anaprastha), all (the three stages) in due order in the
prescribed manner8 having studied #ell the duties of four kinds of
Brahmachar!a, si2 kinds of householders, four kinds of @anaprastha8
having completed all the appropriate duties pertaining to them8
eAuipped #ith the four disciplines (for the stud! of Brahmavid!a)8 free
from desire in thought, #ord and deed as #ell as in latent desires
(vasanas) and solicitations (eshana), devoid of enmit! and is peaceful
and self$controlled8 #hen such an ascetic, meditating on his (elf
#ithout interruption in the highest stage of renunciation (as
aramahamsa), gives up the bod!, he becomes liberated (from
rebirth), he becomes liberated. Thus (ends the first Cpadesha of) the
Cpanishad.
II$'. Then all (sages) (aunaka and others, reAuested the venerable
&aradaE )/evered (ir, e2pound to us the mode of renunciation-.
Observing them &arada saidE )It is but proper to kno# all about its
nature from the mouth of the grandfather (the god Brahma)-. ;fter the
completion of the sacrifice he #ent, accompanied b! them, to the
#orld of the god Brahma ((at!aloka) and made obeisance in the
prescribed manner to him (aramesthin) and eulogised him. Bidden b!
him he seated himself along #ith them properl! and said to the
grandfather (of all)E )1ou are the preceptor, !ou are the Lather, !ou are
omniscient, kno#ing the secret of all lores. "ence be pleased to
e2pound one secret (lore) of m! choice. Barring !ou, #ho is competent
to speak on the secret (lore) dear to me B It is to #it the stages in the
order of mendicant monks. lease tell us-. /eAuested thus b! &arada
the god Brahma seeing them all on all sides, remained stead! in deep
meditation ((amadhi) for a short time. 6oming to the conclusion that
the! #ere in search of a remed! against the ills of #orldl! life and
turning to &arada the grandfather saidE )>! son, I shall no# clearl!
e2pound the secret #hich #as formerl! taught b! the supreme Being
(@iratpurusha) assuming the matchless form of the urusha$sukta
h!mn and the secret doctrine of the Cpanishads. >a! !ou listen to this
due order (of asceticism), ver! secret, #ith all !our attention-.
II.*. )O &arada, one born in a good famil!, being uninitiated at first,
getting initiated into @edic lore (after being invested #ith sacred
thread), obedient to his mother and father, approaches (after the
preliminar! instructions b! his father) a good preceptor, #ho maintains
the noble tradition, has faith (in the @edic lore), is born of a good
famil!, is #ell versed in the @edas, has love for the (hastras, is virtuous
and free from devious #a!s. Bo#ing to him and rendering personal
service appropriate for the occasion, he shall inform him of his heart-s
desire (to stud! under him). "aving undergone the course of stud! in
all branches of learning for t#elve !ears, doing personal service all the
#hile, he shall marr! an agreeable damsel #orth! of his famil! #ith his
(preceptor-s) consent. ;fter this residence in the preceptor-s house he
leads, #ith the approval of the teacher, the life appropriate to a
householder for t#ent!$five !ears. Lree from the evils of a bad
Brahmana, getting a son #ith desire to perpetuate his famil! and
completing t#ent!$five !ears befitting the stage of a householder, he
shall lead the life of a lone forest$d#eller (@anaprastha) till (another)
t#ent! five !ears are passed8 bathing thrice a da! after touching #ith
#ater the various parts of the bod!, eating one meal a da! at the
fourth #atch (of da! time, i.e., in the afternoon), giving up ,ourne! to
to#n and village as practised in former da!s, performing appropriate
rituals #ithout using cultivated grains (such as #heat and rice, but
using #ild grains alone), free from desire for en,o!ments that are seen
or heard of (i.e. pleasures in this #orld and the ne2t), being purified b!
the fort! sacraments, free of attachments to all things, getting purit! of
mind, having burnt a#a! env!, ,ealous! and egotism and being rich in
the fourfold discipline H such a person deserves to embrace (the life of)
renunciation-. Thus (ends the second Cpadesha of) the Cpanishad.
III$'. Then &arada asked the grandfather (Brahma)E )Lord, #hat is
renunciation ((ann!asa) and #ho is entitled to renounce #orldl! life B-
)I shall first deal #ith the (kind of) person entitled to renunciation and
thereafter the mode of renunciation. Listen attentivel!E
)These (the follo#ing persons) do not deserve to renounce #orldl! life.
; eunuch, one fallen (from right conduct), deformed person, #omen,
the deaf, a child, the dumb, the heretic, an emperor, a religious
student, a @aikhanasa anchorite and a "aradvi,a (+apalikaB), a hired
teacher, a man #ithout prepuce and one #ho does not maintain the
sacred fire, even though all these are possessed of dispassion. Fven if
the! adopt (the life of) renunciation the! have no right to receive
(instruction in) the great @edic te2ts (KThou art ThatK etc.,). One #ho is
alread! an ascetic has the right to become the highest kind of ascetic
(aramahamsa).
III$*. )"e #ho brings about protection from fear to others from him, as
he gets himself (that protection from fear) from others, is declared in
la# books as a mendicant monk.
III$.$0. ); eunuch, deformed person, the blind, a bo!, one guilt! of
crime, one fallen from right conduct, one (al#a!s) at the gate of
another (seeking help), the @aikhanasa anchorite and the "aradvi,a, an
emperor, a religious student, a heretic, one #ithout prepuce, one #ho
does not maintain the sacred fire, one #ho has t#ice or thrice
renounced #orldl! life (previousl!), and a hired teacher H these persons
do not deserve to embrace renunciation, e2cepting the afflicted in
emergenc! (,ust before death).-
III$3. "o# is (renunciation at) the time of dire affliction approved b! the
esteemed (;r!as) B
)The time ,ust prior to the departure of the vital breath from the bod! is
called the sorel! afflicted (time) and not an! other8 this occasion of
emergenc! leads to the path of liberation (b! recourse to renunciation
#ith the prescribed praisamantras).
III$5. Fven in renunciation b! the sorel! afflicted (atura$sann!asa), a
#ise man shall renounce the #orld onl! in the prescribed manner b!
uttering the mantras laid do#n for it and having repeated the mantras.
III$7. Fven in the kind (of renunciation adopted) b! the greatl! afflicted,
there is no#here an! difference in the raisa (mantras). There is no
mantra (uttered) #ithout a religious activit!8 (and) a religious activit!
has an e!e on a mantra.
III$9. (;n act) #ithout a mantra is no religious act (i.e. it is different)8
hence one shall not give up the mantra. ; religious act done #ithout
mantra is like oblation offered in ashes.
III$:. /enunciation b! the sorel! afflicted is declared to be b! abridging
the ritual prescribed therefor8 hence in atura$sann!asa, there is the
mode of repeating mantras (#ithout ritual), O sage-.
III$'<. If an ahitagni$householder gets disillusioned #ith the #orld #hile
a#a! in another province, he shall complete the rapat!a sacrifice in (a
reservoir of) #aters and then renounce #orldl! life.
III$''. ; #ise man shall renounce the #orld after completing (the
prereAuisite recital of raisa mantras) either mentall!, or b! repeating
the mantras in the prescribed manner (during the ra,apat!a sacrifice)
or (offer oblation) in #aters or b! performing rituals in the manner
prescribed in the @eda8 other#ise he #ill be heading to a fall
(degradation).
III$'*. 4hen desirelessness arises in the mind to#ards all ob,ects, then
(authorities) sanction renunciation (b! such person)8 contrari#ise he
shall fall (from virtue).
III$'.. ; #ise man, #hen disillusioned #ith the #orld, ma! become a
mendicant monk8 #hen a person has attachments he shall reside in his
house. That degraded Brahmana #ho turns ascetic #hen he has
attachments indeed goes to hell.
III$'0. That Brahmana, in the stage of a disciplined celibate student,
ma! take to renunciation, #ithout getting married #hose tongue,
genitals, stomach and hands are #ell guarded (i.e. the! are under
perfect control).
III$'3. (eeing #orldl! life as completel! devoid of substance and #ith a
desire to realiDe the essence (of all), the! renounce the #orld #ithout
getting married, being imbued #ith great dispassion.
III$'5. (;ll non$spiritual) activit! is characterised b! the pla! of an
active part in #orldl! affairs8 true kno#ledge is the characteristic of
renunciation. "ence placing in front (i.e. preferring) #isdom, an
intelligent man #ill renounce the #orld.
III$'7. 4hen a person realiDes that the supreme realit! is the eternal
Brahman (alone) he shall, taking up the single emblematic staff, give
up the tuft of hair along #ith the sacred thread.
III$'9. "e #ho is attached to the supreme (elf (aramatman), is
detached from things other than that (aramatman)8 freed from all
desires it behoves on his part to eat food given as alms.
III$':. 4hen a person, #ho becomes ver! pleased #hen he is honoured
and respectfull! saluted, becomes similarl! (ver! pleased) #hen he is
being beaten, then he is a (true) mendicant monk (subsisting on alms).
III$*<. )I am the indestructible non$dual Brahman alone, called
@asudeva (Lord @ishnu)- H he #hose firm attitude is thus (established)
becomes a (true) mendicant monk.
III$*'. "e is in the stage (leading to) final beatitude in #hom are found
peace, Auiescence, purit!, truth, contentment, straightfor#ardness,
absence of an! possession and false airs.
III$**. 4hen a person has no evil propensit! to#ards all beings in deed,
thought and speech he becomes a (true) mendicant monk.
III$*.. ;ttentivel! discharging his duties characterised b! the ten
(virtues) and stud!ing in the prescribed manner the Cpanishads
(@edanta), a t#ice$born (dvi,a), having discharged the three debts, ma!
renounce #orldl! life.
III$*0. The ten virtues characterising right conduct (dharma) areE
6ontentment, forgiveness, self$control, non$stealing, purit!, control of
the senses, humilit!, (scriptural) learning, truth, and an even temper.
III$*3. "e abides in the stage (leading to) final emancipation #ho
remembers not (#ith longing) past pleasures, as also those not !et
e2perienced8 nor does he e2ult in those that have arrived.
III$*5. "e #ho is al#a!s able to keep the in#ard faculties of senses
#ithin and the out#ard ob,ects of sense outside (#ithout an! reaction)
resides in the stage (leading to) final beatitude.
III$*7. =ust as, #hen the vital breath has departed, the bod! no longer
e2periences pleasure and pain, he (the sage) is such even #hen he is
alive (lit. #hen he is united #ith the vital breath)8 then he sta!s in the
stage (leading to) final emancipation (+aival!a).
III$*9. ; pair of loin cloth, a patched garment (against the cold of
#inter), and a single emblematic staff constitute the accoutrements of
the highest class of ascetics (aramahamsa)8 no more is allo#ed b!
(scriptural) la#8
III$*:. If he #ere to possess more accoutrements for comfort he #ill go
to the dreadful hell (/aurava) and be (renunciation$)born in the species
of animals.
III$.<. "e ma! #ear out#ardl! a patched garment strung out of pieces
of discarded but clean cloth after d!eing it #ith ochre.
III$.'. 4earing a single garment or unclad, his vision on one alone (i.e.
liberation) and #ithout longing (for pleasures) (the aramahamsa) shall
al#a!s be on the move alone8 in the rain! season (alone) he ma! sta!
in one place.
III$.*. Giving up his house$hold (kinsmen), children and #ife, all
branches of the @eda, sacrificial rites and the sacred thread, the
ascetic shall ,ourne! alone (#ithout attracting attention to him).
III$... ;bandoning faults such as passion8 anger, pride, greed and
delusion the mendicant monk shall remain free from )mine$ness-
(nirmamah).
III$.0. /idding himself of love and hatred, (vie#ing) eAuall! on clod,
stone and gold and desisting from in,uring (all) beings, the ascetic shall
remain free from all desires.
III$.3. ;n ascetic #ill attain liberation #hen he is freed of pride and
egotism, devoid of hurting and #ickedness, and possessed of the
virtues of self$kno#ledge.
III$.5. B! attachment to (the pleasures of) the senses one undoubtedl!
comes to harm8 restraining them alone #ell one attains final beatitude.
III$.7$.9. %esires do not subside b! giving scope for their en,o!ment8
like fire fed b! oblation, the! onl! increase all the more. That person is
to be kno#n as one #ho has conAuered his senses, #ho neither
re,oices in nor dislikes (the ob,ects) having heard, touched, eaten, seen
or smelt them.
III$.:. "e reaps all the fruits promised b! the @edanta (Cpanishads)
#hose speech and mind are ever pure and al#a!s #ell guarded.
III$0<. ; Brahmana (in Auest of liberation) should al#a!s recoil from
honours as from poison8 he should al#a!s #elcome disregard as (he
#ould) nectar.
III$0'. ; person illused (forgetting it) sleeps soundl!, #akes up in good
humour and goes about (his #ork) in the #orld happil!8 (but) the
insulter comes to grief.
III$0*. One should bear patientl! #ith abusive language and never
insult another8 nor should he in this embodied state, create enmit!
#ith an!one.
III$0.. One shall not return anger for anger8 #hen abused he shall
speak gentl! for the #elfare (of all)8 one should never speak an untrue
#ord #hich feeds (#orldl! desires of) the seven gates (of the bod!).
III$00. Taking delight in the supreme light (manifested in the individual
(elf), remaining Auiescent, free from desires and blessings, seeking
(supreme) bliss, he (the ascetic) should move about (as a mendicant
monk) #ith the (elf alone as his companion.
III$03$07. "e becomes fit for immortalit! b! subduing the senses,
enervating (feelings of) love and hatred and b! non$in,ur! to living
beings. (This bod!) pillared b! bones, bound together b! tendons,
plastered #ith flesh and blood, covered b! skin, foul smelling, filled
#ith urine and faeces, sub,ect to old age and affliction, an abode of
diseases, liable to in,ur!, full of passion, impermanent and the abode of
the elements (i.e. the bod!) one ma! abandon (#ithout regret).
III$09. If one #ere to take delight in the bod! #hich is a conglomerate
of flesh, blood, pus, faeces, urine, tendons, marro# and bones, that
fool #ill be (delighted) in hell as #ell.
III$0:. The attitude )I am the bod!- is (the same as) the path leading to
the hell (called) +alasutra, the trap for >ahavichi hell and a series of
forest($hells) #here the trees have leaves as sharp as s#ords.
III$3<. Fven if total ruin faces one, this (identif!ing the bod! #ith the
(elf) should be abandoned b! ever! effort8 it should not be touched
(accepted) b! a nobl!$born person ,ust as a (lo# born) tribal #oman
carr!ing dog-s meat.
III$3'. ;bandoning (both) virtuous acts to#ards one-s dear ones and
evil deeds to#ards unfriendl! people, (a person) attains the eternal
Brahman b! the practice of deep meditation (%h!ana$!oga).
III$3*. B! this method, abandoning all attachments graduall!, and freed
from (the influence of) all the pairs (of opposites, such as pleasure and
pain) one gets established in Brahman alone.
III$3.. (The ascetic) shall ,ourne! alone #ithout an! helper for attaining
final beatitude8 for, seeing the perfection of the one (Brahman) he
neither abandons it nor is he abandoned (b! it).
III$30. ; skull (for an alms bo#l), (shelter under) the shade of trees,
ragged garments, solitude and eAuanimit! in all (things) $ such is the
characteristic of the liberated.
III$33. Benign to all beings, calm, #earing three$fold (emblematic) staff,
(carr!ing) a #ater$pot, delighting in the one (Brahman) H having
become a mendicant monk (thus) he ma! enter a village for alms.
III$35. The mendicant monk shall be alone as stated before8 t#o
together are declared to be a pair (having attachment to each other)8
three together are said to constitute a village (#ith their bickerings)8
more than these (three) become a cit! (of bustle and confusion).
III$37. The cit! (of ascetics) should not be created, nor the village nor
the pair8 an ascetic doing (forming part of) these three falls off his
rightful dut!.
III$39. %ue to their close association there #ill doubtless be talks on
ro!al personages, etc., mutual luck in alms, and (also) affection, tale$
bearing and rivalr! among them.
III$3:. "e shall remain alone and #ithout desires8 he shall not converse
#ith an! one. "e shall utter )&ara!ana- alone as the repl! al#a!s (to
other-s statements).
III$5<. In solitude he shall contemplate on Brahman (#hole heartedl!)
in thought, #ord and deed. "e shall not b! an! means either #elcome
death or (re,oice in) life.
III$5'. "e shall onl! mark time (#hen practising asceticism) till the
allotted span of life is completed8 he shall neither #elcome death nor
re,oice in living. "e shall a#ait the time (of death) alone as an
emplo!ee a#aits orders.
III$5*. ; mendicant monk gets liberation #hen he possesses the
follo#ing si2 characteristicsE he is tongueless (in relishing food and
speech), a eunuch (in se2), lame (in push), blind (in seeing sense
ob,ects), deaf (in hearing praise or curse) and innocent (like a child).
There is no doubt about it.
III$5.. That ascetic is said to be tongueless #ho, #hile eating food is
not conscious of its being savour! or other#ise and #ho speaks #ords
beneficial and truthful in moderation.
III$50. "e is a eunuch #ho is unaffected on seeing a female #hether
ne#l! born, si2teen !ear old or one of a hundred !ears.
III$53. 4hen an ascetic goes about (onl!) for alms and ans#ering calls
of nature and does not e2ceed (a distance of) thirteen or fourteen
kilometres (in a da!) he is b! all means a lame person.
III$55. That mendicant monk is said to be blind #hose e!es, (being
modestl! lo#ered) #hile standing still or #alking, do not see far
e2cepting si2teen cubits of ground (before him).
III$57. "earing #ords beneficial or other#ise, pleasing to the mind or
causing grief, he seems not to hear them (i.e. remains eAuanimous)8
such a sage is said to be deaf.
III$59. That mendicant monk is said to be childlike #ho al#a!s remains
as if asleep in the presence of ob,ects of sensor! pleasures, (though)
his senses are efficient and unimpaired.
III$5:. (ho# b! dancers, etc., gambling, lad! friend (of former da!s),
eatables (heaped temptingl!), (other) en,o!able things and a #oman in
her courses H these an ascetic shall al#a!s avoid.
III$7<. ;n ascetic shall never even think of in his mind these si2 H love,
hatred, into2ication, bambooDling, hurting and deluding others.
III$7'. ; bedstead, #hite clothes, talk on #omen, unsteadiness,
da!time sleep and a carriage H these si2 cause the fall of ascetics.
III$7*. One #ho thinks on the (elf shall painstakingl! avoid long
,ourne!s. The ascetic shall al#a!s be practising the lore of the
Cpanishads #hich is the means for liberation.
III$7.. The ascetic shall not al#a!s be resorting to a place of pilgrimage
nor be undergoing fasts freAuentl!8 he shall not be stud!ing the
scripture all the time nor be e2pounding them e2clusivel!.
III$70. "e shall al#a!s conduct himself #ithout (committing) sin, deceit
and devious acts, restraining his senses in ever! #a! as a tortoise does
its limbs.
III$73$75. "e #ill be released (from #orldl! bondage) #hen the
functioning of his senses and the mind has become Auiescent8 is free
of hopes (of gain) and possessions8 is indifferent to the pairs (of
opposites, pleasure and pain, etc.,), reverential salutation and the
e2ercise of his #ill (nihsvadhakara)8 is free from )mine$ness-, egotism,
e2pectations and blessings8 and sticks to solitude. There is no doubt
about it. Thus (are the duties of ascetics).
III$77. ; disciplined celibate student, a householder or a forest$d#eller
(@anaprastha) ma! renounce #orldl! life #hen he is ever vigilant in
leading a righteous life, possesses (proficienc! in) action, has devotion
and #isdom, and comes to possess dispassion of his o#n accord. If he
is chiefl! interested (in the particular stage of his life) he shall
complete the stage of studentship and become a householder8 from
(the stage of a householder) becoming a forest$d#eller, he shall
(thereafter) renounce the #orld. Or other#ise he ma! renounce #orldl!
life from the stage of a student or householder or forest d#eller. But
then a person ma! renounce, that ver! da! on #hich he gets
disillusioned #ith the #orld, #hether he is one #ho observes not vo#s
(before the stage of renunciation) or observes them, #hether he has
undergone the prescribed ablution on completing the disciplined
studentship or not, #hether he is one #ho has discontinued
maintaining the ritual fire at the death of his #ife (utsannagni) or is
one #ho does not maintain (for other causes) the ritual fire (anagnika).
(ome (la#$givers) prescribe the sacrifice called ra,apat!a (of #hich
god Brahma is the presiding deit!, to a t#ice$born before he embraces
renunciation). But (though thus said) he ma! not do so. "e shall onl!
perform the ;gne!i sacrifice (#hose presiding deit! is ;gni, the god of
fire). Lor ;gni is the vital breath (rana). Thereb! he does (strengthen)
the vital breath. (Then) he shall perform the Traidhatavi!a sacrifice
(#hose presiding deit! is the god Indra). B! this (sacrifice) the three
vital fluids (become strong like fire), namel! the (attva (semen), ra,as
(blood) and Tamas (the dark one).
III$79. ("aving performed the sacrifice in the prescribed manner he
shall smell the hol! fire, reciting the follo#ing mantra)E )Oh Lire, this
(vital breath) is !our source8 as !ou are born at the proper time (of the
!ear) !ou put on effulgence. +no#ing him (the ;tman, !our ultimate
source) ma! !ou merge (#ith the rana, !our source). >a! !ou
increase our #ealth (of transcendent kno#ledge)-. Thus reciting the
mantra he shall smell the fire. This is the source of fire, this vital air.
>a! !ou go unto rana, ma! !ou go unto !our source. (vaha. Thus
alone this (mantra) sa!s. "aving secured the ritual fire from the
;havani!a (sacred fire) he shall smell it as before. If he is unable to
procure the ritual fire he shall offer the oblation in the #aters. Lor
#ater is (presided over b!) all the gods. /eciting (the mantra) )I offer
the oblation to all the gods, (vaha, he shall tender the oblation, and
picking up (a small portion left over of) the offered oblation #hich is
mi2ed #ith ghee, he shall eat it (mi2ed) #ith #ater. The oblation mi2ed
#ith ghee is beneficial and gives (leads to) liberation. Thus (it has been
declared). Onl! after discarding the tuft of hair, sacred thread, parents,
son, #ife, (normal) #ork, stud!, mantras (other than those prescribed
for ascetics), a #ise man (kno#er of spiritual kno#ledge) renounces
#orldl! life. B! the mantras of liberation pertaining to the Traidhatavi!a
sacrifice he shall attain (final beatitude). That is Brahman8 that should
reverentl! be resorted to. Thus alone is this (liberation attained). Thus.
III$7:. &arada again asked of the grandfather (Brahma)E )"o# is he,
(being no#) #ithout the sacred thread, a Brahmana B- The god Brahma
said to him (as follo#s).
III$9<. Taking a shave #ith the (removal of the) tuft, a #ise man shall
discard the e2ternal (sacred) thread. "e shall #ear as the thread (i.e.
he shall al#a!s be conscious of) the transcendent Brahman #hich is
indestructible.
III$9'. The sutra is so called as it indicates (Brahman). The sutra is
indeed the supreme state. That Brahmana (alone) has completel!
mastered the @edas #ho has realiDed that sutra.
III$9*. The 1ogin, the kno#er of !oga and the perceiver of the truth,
shall possess that sutra (Brahman) b! #hich ever!thing is held
together (sustained), as a group of gems b! a thread.
III$9.. Fstablished in the highest !oga a #ise man shall abandon the
e2ternal ((acred) thread. "e is #ise #ho possesses the sutra, the state
of Brahman. ossessing that sutra he becomes neither unhol! or
impure.
III$90. Those #ho have the sutra in#ardl! and possess the sacred
thread of #isdom, are indeed the kno#ers of the sutra8 the! #ear the
(true) sacred thread.
III$93. Those #ho #ear a tuft of hair in the form of #isdom (=nana),
#hose fundamental condition is #isdom, #ho possess the sacred
thread of #isdom, to #hom #isdom alone is supreme, have, it is said,
pure kno#ledge.
III$95. That #ise man #hose tuft consists of #isdom, like the flame in
the case of fire, and no other, is said to be the possessor of sikha (tuft8
pre$eminence)8 not others #ho (merel!) bear a lock of hair on the
cro#n of the head.
III$97. The Brahmana and such others #ho are engaged in @edic rites
are to #ear this (sacred) thread8 for it is declared to be part of the
ceremon!.
III$99. "e #hose tuft consists of #isdom as also his sacred thread (of
that #isdom), has all the reAuisites of a Brahmana8 so understand the
kno#ers of the @eda. Thus.
III$9:. +no#ing thus (the duties of ascetics), a Brahmana, having
renounced #orldl! life, becomes a mendicant monk, #earing a single
garment and shaven$headed, he receives no gifts (other than simple
food for bare sustenance), if he is unable to bear bodil! privation (of an
unclad, unsoliciting ;vadhuta ascetic). Or, according to prescribed
rules, becoming unclad (lit. possessing a form as #hen ne#l! born),
renouncing his children, friends, #ife, close kinsmen, etc., his @edic
stud! and rituals, abandoning the entire #orld, his loin cloth,
emblematic staff and (#arm) garment8 being capable of putting up
#ith the pairs (of opposites, pleasure and pain, etc.) and unmindful of
cold and heat, pleasure and pain, sleep, honour and dishonour, and the
si2 human infirmities (hunger, etc.)8 leaving off censuring, egotism,
rivalr!, pride, false airs, ,ealous!, env!, desire, hatred, pleasure, pain,
love, anger, covetousness, delusion, etc.8 remembering his bod! as a
corpse8 not conscious of an!thing other than the (elf both in#ardl! and
out#ardl!8 not bo#ing to an!one, having neither the utterance of
(vaha (in #orshipping the gods) nor the utterance of (vadha (in
honour of the manes)8 indulging neither in praise nor blame8 he thus
becomes independent of e2traneous influences.
6ontented #ith (food alone) that comes unsolicited, he shall not accept
(gifts of) gold, etc. "e does neither the invocation of deities nor utter
mantras to send them back8 he has not mantra or non$mantra,
meditation or #orship, aim or non$aim, separation or union8 and being
of firm mind (in regard to residence) has no home (to sleep in at night)
other than a deserted house, the shade of a tree, a temple, a clump of
(tall) grass, a potter-s shed, a hut #here ritual fire is kept, the
(outheast Auarter, the sand! bank of a river, a cellar, cave or grounds
near #ater falls or in a forest. "e ma! have no distinctive emblem of
an ascetic (like the great sages of !ore) such as (vetaketu, /ibhu,
&idagha, /ishabha, %urvasas, (amvartaka, %attatre!a and /aivataka.
"is conduct is incomprehensible (to ordinar! people) like the conduct
of children, mad men and ghosts. Though (perfectl!) sane he behaves
like an insane person. >uttering (vaha he shall discard all these in the
#aters H the threefold (emblematic) staff, sling (to carr! his effects),
(alms) bo#l, (#ater) vessel, #aist band and loin$cloth.
III$:<. "e shall ,ourne! (as a mendicant monk) unclad, leaving in the
#aters all these H the #aistband, loin$cloth, the (emblematic) staff,
garment and #ater vessel.
III$:'. "e shall seek the (realiDation of the) (elf. /emaining unclad, free
from (the influence of) the pairs (of opposites), receiving no gifts, #ell
established in the path of the realit! of Brahman, #ith his mind pure,
eating food to sustain life at the prescribed hour #ith his hand or
other#ise (placed in the mouth) #ithout begging, eAuanimous in gain
or denial (of food), #ithout )mine$ness-, deepl! interested in meditating
on the pure effulgence (i.e. Brahman), devoted to the supreme spirit
(manifested as the individual (elf), deepl! engaged in rooting out the
effect of good and bad actions, he shall renounce (all other than the
(elf)8 having onl! one thought, namel! of supreme bliss, ever
recollecting Brahman in the form of ranava (Om) and that he is
Brahman alone, he shall give up the threefold bod! according to the
ma2im of the #asp (to become one #ith Brahman) and abandon the
bod! b! renunciation alone. "e becomes one #ho has fulfilled himself
(i.e. he attains liberation in the disembodied state). Thus (ends the
third Cpadesha of) the Cpanishad.
I@$'. "e #ho abandons the (three) #orlds, the @edas, ob,ects of senses,
the (influence of the) sense and remains (established) in the ;tman
alone, attains the highest goal.
I@$*. ; good ascetic shall never ans#er the inAuir! on his name,
lineage, etc., his native place, duration (of his sta! there), stud! of the
scripture, famil!, age, conduct, and the vo#s observed b! him.
I@$.. "e shall neither converse #ith an! #oman nor remember one
seen before8 he shall avoid all talks on them and never look at one
even in a picture.
I@$0. The mind of an ascetic #ill necessaril! get disturbed on his doing
the four things regarding #omen (mentioned above)8 due to this
agitation of the mind he is lost.
I@$3$5. ;n ascetic comes do#n (from his high position) if he has greed,
anger, untruth, bambooDling, covetousness, delusion, likes and
dislikes, (love of) fine art, e2plaining tendenc!, desire, passion,
accepting (gifts), egotism, )mine$ness-, practising medicine, enforcing
right conduct (in others), e2piator! acts, ,ourne!ing abroad (into
unhol! places), and (the practice of) mantras, herbs, poisons and
blessing (others) #hich are prohibited.
I@$7. ; sage intent on liberation shall not speak (#ords such as) )come,
go, stop, #elcome, friends and honouring-.
I@$9. ; mendicant monk shall neither accept gifts nor induce others to
offer donation nor prompt (others to give or take gifts) at an! time
even in a dream.
I@$:. "earing or seeing good or bad of his (former) #ife, brother,
children, etc., and kinsmen, he shall not get agitated8 he shall give up
sorro# and delusion.
I@$'<$'*. ;bstaining from in,ur!, (having) truthfulness, non$stealing,
continence, non$acAuiring, humilit!, absence of depression, serenit!,
stabilit!, straight$for#ardness, freedom from affection, serving
respectable elders, faith, forgiveness, calmness, non$alignment,
fortitude, amiabilit!, endurance, compassion, modest!, kno#ledge and
#isdom, contemplation of the supreme (pirit (1oga), ver! moderate
diet and contentment H these are #ell kno#n as the essential
reAuisites of self$controlled ascetics.
I@$'.. Lree from (the influence of) the pairs (of opposites), ever
established in goodness, eAuanimous in ever!thing, the sage in the
fourth stage (of asceticism), the aramahamsa, is the visible god
&ara!ana.
I@$'0. F2cept in the rain! season, he ma! sta! one night in a village
and five nights in a cit!8 during the rains he ma! sta! four months (in a
village or to#n).
I@$'3. The mendicant monk shall not sta! t#o nights in a village8 if he
sta!s, affection, etc., ma! find scope (to deflect him)8 thereb! he #ill
go to hell.
I@$'5. In the outskirts of a village, in a secluded spot he ma! pitch his
camp and go about (for alms) like a #orm (cra#ling) on the ground8
during the rains he shall sta! in one place.
I@$'7. 6lad in a single garment or unclad, #ith his vision fi2ed in the
one (Brahman), free from desires, undeflected from the path of the
good and deepl! meditating he shall #alk the earth.
I@$'9. ractising his essential duties in a pure place al#a!s a
mendicant monk shall ever be on the move, his e!e fi2ed on the
ground.
I@$':. "e shall never ,ourne! at night, midda! or during the t#o
t#ilights8 neither in a deserted place nor an impassable region nor a
place causing harm to creatures.
I@$*<. ; mendicant monk ma! sta! one night in a village, t#o nights in
a small to#n, three nights in a big to#n and five nights in a cit!. %uring
the rains he ma! camp in one place #hich has plent! of pure #ater.
I@$*'. (eeing all beings as like unto himself a mendicant monk shall
#alk the earth, like a person blind, dull$#itted, deaf, mad and dumb.
I@$**. ; Bahudaka mendicant monk and a forest$d#eller, it is declared,
are to have a bath at the three periods (,unctures) of the da!, the
"amsa ascetic but once a da! and a aramahamsa ascetic has none
(prescribed).
I@$*.. The ascetic carr!ing a single emblematic staff shall observe
these seven things $ silence, 1oga posture, deep meditation,
endurance, solitude, desirelessness and eAuanimit!.
I@$*0. One at the stage of a aramahamsa, due to the absence of
prescribed rules in regard to bath, etc., shall merel! give up all the
activities of the mind.
I@$*3. 4hat difference is there bet#een #orms (revelling in putrid
#aters) and men #ho take delight in (the bod! consisting of) skin,
flesh, blood, tendons, marro#, fat, bones, faeces, urine and pus B
I@$*5. 4here (on the one hand) is the bod!, a great conglomerate of all
(foul things) such as phlegm and others and #here (on the other hand)
are merits such as bodil! splendour, auspiciousness and personal
charm B
I@$*7. If a fool takes delight in his bod! #hich is a conglomerate of
flesh, blood, pus, faeces, urine, tendons, marro# and bones, he #ill be
(delighted) in hell as #ell.
I@$*9. Though there is no difference bet#een the unmentionable region
of #omen and a purified ulcer, people are generall! deceived b! the
difference in outlook.
I@$*:. ; piece of skin split in t#ain and perfumed b! the ;pana$#ind H
a bo# to those #ho take delight in it ! 4hat is greater rashness than
this B
I@$.<$.'. The #ise ascetic has no (#orldl!) #ork to do nor has he an!
emblem. The sage free from )mine$ness- and fear, calm, uninfluenced
b! the pairs (of opposites), taking food #ithout caste$distinction, clad
in loin cloth or unclad, shall remain deepl! engaged in meditation. Thus
the 1ogin, solel! devoted to #isdom is fit for identit! #ith Brahman.
I@$.*. Fven though he ma! carr! an emblem (such as the staff), the
(real) cause of his liberation is his spiritual kno#ledge alone. To the
people here (in the matter of attaining final beatitude) an assemblage
of emblems is meaningless.
I@$... "e is a Brahmana (kno#er of Brahman) #ho kno#s not (the
difference bet#een) one #ho is good or bad, unlearned or highl!
learned (in scripture), of good or bad character.
I@$.0. Therefore a #ise (ascetic) shall move about unobtrusivel!
#ithout an! emblem, kno#ing right conduct, devoted to the vo# of
(realiDing) Brahman, and resorting to the secret doctrine (i.e. the
Cpanishads)).
I@$.3. "e shall ,ourne! over the earth, a m!ster! to all people, devoid
of class or stage of life, as (though he #ere) blind, dull$#itted and
dumb.
I@$.5. (eeing him calm in mind the gods desire to be like him. ;s he
observes no distinction he attains the (distinctionless) final beatitude.
Thus the teaching of the god Brahma. Thus (it ends).
I@$.7. Then &arada asked of Brahma (the grandfather)E )ra! e2pound
to us the method of renunciation-. The god Brahma agreeing to it
sa!ing )Be it so- declaredE Lor embracing the fourth stage of life (i.e.
renunciation) #hether one is in a state of emergenc! or in the regular
seAuence, one shall perform the eight commemorative religious
ceremonies (astasraddha) after having first undergone the penance to
e2piate all sins (kricchrapra!aschitta), the eight ceremonies being (the
propitiation of) the gods, sages (of !ore), (other) divine beings, men,
(the five) primar! elements, manes, father, mother and (one-s) (elf.
Lirst (he shall propitiate) the group of deities named (at!a, @asu, etc.8
in the commemorative ceremon! for the gods, Brahma, @ishnu and
>aheshvara ((iva)8 in the (raddha ceremon! for the sages, divine
sages (like &arada), ro!al sages (like =anaka) and men$sages (like
1a,navalk!a)8 in the (raddha for divine beings, the (eight) @asus, the
(eleven) /udras and the (t#elve) ;dit!as (suns)8 in the (raddha for
men, (anaka, (anandana, (anatkumara and (anatsu,ata (son of the
god Brahma)8 in the (raddha for the Flements, the five primar!
elements Farth, etc., the sensor! organs such as the e!e, and the four
groups of living beings8 in the (raddha for the manes, father, paternal
grandfather and paternal great grandfather8 in the (raddha for the
female ancestors, mother, paternal grandmother and paternal great
grandmother8 in the (raddha for one-s (elf, one self, father and
paternal grandfather8 if his father is alive, leaving off the father,
himself, paternal grandfather and paternal great grandfather.
In all cases he shall honour the Brahmanas, arranging that t#o of them
are present each time. "aving honoured the Brahmanas in the manner
prescribed for the ceremon! of the dail! offerings to deceased
ancestors (pitr!a,na) during the eight (raddhas performed in eight
da!s or in a da! #ith the mantras pertaining to his o#n branch of the
@eda, follo#ing the option of a single ceremon! a da! or eight
ceremonies on the same da!8 having completed (the rituals) according
to rules till the! are fed8 having performed the offering of rice$balls to
the manes and bidding fare#ell to the Brahmanas, pleased #ith the
presents and betel rolls8 having saved seven hairs for the success of
the remaining ritual acts8 the t#ice born, having had seven or eight
hairs shaved together along #ith the (remaining) hairs and beard, and
the nails cut for the success of the remaining ritual acts8 bathing after
the shave in #hich hairs in the arm pits and the public hairs are
e2empted and preserving the (above said) seven hairs8 completing the
evening t#ilight #orship8 muttering the Ga!atri mantra a thousand
times8 performing the (dail!) teaching and stud! of the @edas8 getting
read! his o#n ritual fire8 completing (the recital of) his branch of the
@eda8 offering the oblation of ghee in the fire as stated in it (his @edic
branch) till ;gni and (oma have been propitiated8 completing the act
of offering oblations8 (ceremoniousl!) eating the barle! meal three
times (invoking) himself, etc., keeping alive the fire after having
ceremoniousl! sipped #ater (achamana)8 seating himself in a skin of
the black antelope at the north of the fire, keeping a#ake listening to
the recital of uranas8 bathing at the end of the fourth #atch (of the
night), boiling the oblation in that fire, offering the rice$oblation si2teen
times reciting the urusha$sukta8 performing the @ira,a ritual (so as to
be free from all sins)8 sipping #ater ceremoniousl! and gifting clothes,
gold, vessel and co# along #ith a cash present, completing (the
preceding rituals), bidding fare#ell to the god Brahma #ho had been
invoked, invoking the fire to be (s!mbolicall!) present on his person
(reciting the mantras) H
)>a! the >aruts bring together (the scattered vital energ!), ma! Indra
(do so), ma! Brihaspati (do so), ma! this fire (do so granting) along
#ith (long) life, #ealth and strength8 ma! he make me long lived-.
Thus.
)Oh ;gni, come #ith !our bod! #hich is fit for sacrifice. (1ou) being m!
(elf, ma! !ou climb into m! bod!, bringing before me great #ealth
suitable for men. ;ssuming the form of sacrifice, ma! !ou rest in m!
bod!, !our source. Oh, Lire, being born of the earth, ma! !ou come
#ith !our abode8 meditating on Lire, bidding fare#ell to him after
having circumambulated and prostrated in reverence before him8
#orshipping the morning t#ilight8 pa!ing obeisance to the (un reciting
the Ga!atri mantra a thousand times, seated in the #aters #hich reach
up to his navel8 bidding fare#ell to Ga!atri having made respectful
offerings to the eight guardian$deities of the Auarters8 mingling the
Ga!atri #ith the @!ahritis (bhur, bhuvas, suvas) and reciting in a lo#,
middling or high tone or mentall! (the mantras), )I am the stimulator of
the tree (of the phenomenal #orld). Lame (of m! kno#ledge) is loft!
like the peak of a mountain. "igh and hol!, I am the immortal being as
(the immortal (elf) in the sun. (I am) the #ealth (of the (elf) endo#ed
#ith effulgence. ossessing true kno#ledge I am immersed in m!
immortal nature. Thus the #ords of self$realiDation (based on the @eda)
of Trisanku (a realiDed soul)-.
)"e (the Om) #ho is the most e2alted of the @edas and omnipresent
and #ho has sprung from the ambrosial scripture H ma! that (Om), the
(supreme) lord endo# me #ith (true) intelligence. >a! I, Oh Lord,
become the possessor of (#isdom leading to) immortalit!8 m! bod!
ver! active (in the higher life)8 m! tongue (speech) possessed of
s#eetness to the highest degree. >a! I #ith m! ears, listen to the
#ealth (of @edantic learning). 1ou are the sheath of Brahman,
concealed b! #orldl! intelligence (#hile please rent asunder). ra!
protect m! #isdom (born) of the stud! of the scripture-8 )I am (no#)
risen above the desire for #ife, desire for #ealth and desire for #orldl!
glor!-. )Om Bhuh, I have renounced (the #orld)-. )Om Bhuvah, I have
renounced-. )Om (uvah, I have renounced-. (ipping #ater
(ceremoniousl!, reciting the mantra) )Lreedom from fear to all beings8
ever!thing emanates from memor!, (vaha-8 offering (#ater) to the
Fast #ith the palms full! folded and uprooting the sikha (of seven
hairs) reciting Om (vaha8 snapping the sacred thread (reciting the
mantras) H )The sacred thread is highl! sanctif!ing8 it has been natural
to the god Brahma (ra,apati) in the first place8 foremost in promoting
long life, put on thus. >a! the bright (fresh) sacred thread be the
strength and effulgence (unto me)8
)Let not the sacred thread reside e2ternall!8 ma! !ou, entering inside
into the middle (of the heart) ever grant (me) the highl! sanctif!ing
fame, strength, #isdom and dispassion, and (true) intelligence-.
Offering #ater #ith cupped palms, he shall offer (the sacred thread) as
oblation to the #aters, (reciting the mantra) )Om Bhuh, (pra!) reach
the sea, (vaha-. /epeating thrice, )Om Bhuh, I have renounced, Om
Bhuvah, I have renounced, Om (uvah, I have renounced-, he shall
ceremoniousl! sip #ater and discard in the #aters his garment and
#aist band, reciting )Om Bhuh (vaha-. /eminding himself that he had
ceased from all (#orldl!) activities and becoming unclad he shall start
for the north #ith his hand raised and thinking of his (elf.
I@$.9. If, as stated before, he is an enlightened recluse, he shall receive
instruction from his Guru on the ranava (Om) and the great scriptural
te2ts (such as KThou art ThatK), ,ourne!ing (as a mendicant monk) in
eas! stages, (convinced) that no one e2ists other than his (elf and
subsisting on fruits, (edible) leaves and #ater and thus move about on
hills, forests and temples. Then unclad, giving up ,ourne!ing all (over
the earth), his heart solel! filled #ith the e2perience of bliss al#a!s,
profited b! the complete severance of (#orldl!) activities, sustaining
life b! means of fruits, ,uic! barks, leaves, bulbous roots and #ater
onl! for attaining liberation, he shall discard his bod! in some
mountain cave remembering the emancipating mantra (Om).
I@$.:. If he is a recluse desiring further stud! (@ividisha (ann!asin) he
shall proceed along #ith learned Brahmanas like his preceptor, etc.,
and receiving a staff, #aistband, loin cloth, garment and #ater vessel
(offered) b! his preceptors reciting, )ra! #ait, #ait, blessed one, take
the staff, (ochre) garment and #ater vessel-, he shall go to the spiritual
guide-s presence to receive instruction in the ranava (Om) and the
great scriptural te2ts (>ahavak!as). "e shall then receive the
(emblematic) bamboo staff, #hich is free from cuts from the tip of the
top, evenl! shaped, smooth, free from black colour and is auspicious
looking, having first sipped #ater ceremoniousl! and (repeating the
mantra), )1ou are m! friend. rotect m! strength. 1ou, m! friend, are
Indra-s (#eapon) @a,ra, the destro!er of (the demon) @ritra. >a! !ou
bring protection to me. revent that #hich is a sin-. "e shall then
receive the #ater$vessel reciting the ranava first (and then the
mantra) )1ou are the life of the #orld, !ou are the container of #ater,
!ou #ho are al#a!s cool-. (/eceiving) the #aist$band, loin cloth and
the (ochre) garment (reciting the mantra in the due order), )the #aist$
band, the supporter of the loin cloth, Om8 the cover for the privities,
the loincloth, Om8 the garment, #hich is the protection against cold,
#ind, and heat, Om8- and invested #ith the !oga cloth (cloth used for
meditation) preceded b! the ceremonial sipping of #ater, he shall
Dealousl! follo# the rules of his stage of life (i.e. asceticism)
considering that he has fulfilled himself (in the Auest for liberation).
Thus (ends the fourth Cpadesha of the Cpanishad.
@$'. Then &arada asked of the god BrahmaE )Lord, !ou have said that
renunciation entails ceasing from all activit!. ;gain !ou have said that
one shall be Dealous in the conduct of one-s stage of life-.
Then the god Brahma repliedE )To the embodied being there are the
four stages of #aking, dreaming, sleeping and the fourth stage
(Turi!a). Cnder their influence people #ho engage themselves in
action, kno#ledge and dispassion, conform to them in their conduct-.
)If this is so, Lord, ho# man! kinds of renunciation are there B 4hat are
the differences in their practice B ra! e2pound to us completel!-.
;greeing to this sa!ing )Be it so- the god Brahma (said to) him (as
follo#s).
@$*. If the Auestion is raised, )"o# does conduct differ in the varieties
of renunciation B (the ans#er is) that renunciation is reall! one onl!,
that it becomes threefold due to imperfection of kno#ledge (vidvat$
sann!asa), incapacit! (vividisha$sann!asa) and failure in action (atura$
sann!asa) and it attains the four stages of renunciation due to
dispassion, renunciation due to #isdom, renunciation due to #isdom
and dispassion and renunciation of action.
@$.. This is ho# it is. %ue to the absence of #icked passion, b!
indifference to ob,ects of pleasure and b! the influence of good actions
done before, one #ho renounces the #orld is (called) the renouncer
due to dispassion.
@$0. %ue to the kno#ledge of the scripture (shastras), #ithdra#ing
from the phenomenal #orld b! listening to sinful and auspicious
e2periences of the #orld8 desisting from all the #orld composed of
anger, ,ealous!, intolerance, egotism and pride8 discarding bodil!
inclinations such as desire for #ife, desire for #ealth and desire for
#orldl! glor!, (e2cessive) regard for the shastras and public esteem8
considering all these common things to be esche#ed as vomit8
endo#ed #ith the four disciplines (such as discrimination or permanent
and transitor! things) H he #ho renounces thus alone is a renouncer
due to #isdom.
@$3. "aving studied all (scripture) in due order and e2perienced all
(#orldl! life) one #ho, influenced b! #isdom cum dispassion and deep
meditation on the (elf, becomes an unclad (ascetic), is the renouncer
due to #isdom cum dispassion.
@$5. "aving completed the course of disciplined student$ship in
celibac!, becoming a householder, reaching the stage of a forest$
d#eller, he #ho (thereafter) renounces the #orld in accordance #ith
the order of the stages of life even in the absence of dispassion, is a
renouncer of (#orldl!) activities.
@$7. /enouncing the #orld in celibac! and becoming unclad in
renunciation H such is the renouncer due to dispassion. The renouncer
due to (scriptural) learning is the renouncer due to #isdom. The
renouncer due to imperfect kno#ledge is the renouncer of (#orldl!)
activit!.
@$9. /enunciation of activit! is of t#o kindsE renunciation due to (some)
cause and renunciation #ithout (an adventitious) cause. The one #ith
cause is the afflicted (and is at the point of death)8 the causeless is
renunciation in the regular order.
The afflicted skips over all preliminar! ritual acts8 it is renunciation at
the point of the departure of the vital breath8 this is renunciation due
to (some) cause. "ale in bod! (but convinced) that created things are
transient and hence all things such as the bod! are fit to be
abandonedE
@$:. )The individual soul, non$different from Brahman, pervading pure
ether, the sun (@asu), remaining in the sk!, the Lire that rests in the
altar (of the universe), the Guest, residing in the house (of the
sacrifice), residing in men, d#elling in the superior (gods), resting in
truth, residing in the sk! (as the sun), born in the #aters, born on earth
(as grain, etc.,) born as (sacrificial) truth, born in mountains (as rivers),
this truth (Brahman) is (trul!) great.
@$'<. 6onvinced that ever!thing other than Brahman is transcient and
as a result he renounces, that renunciation is renunciation #ithout (an
adventitious) cause.
@$''. /enunciation is of si2 kinds H +utichaka, Bahudaka, "amsa,
aramahamsa, Turi!atita and ;vadhuta.
@$'*. The +utichaka ascetic #ears tuft and sacred thread, carries an
(emblematic) staff and #ater vessel, puts on a loin cloth and patched
garment, is devoted to the service of father, mother and preceptor, has
recourse to the assistance of using mantras for the vessel (pithara),
spade (khanitra) and sling (sik!a), is addicted to eating food in one
place, puts on the forehead a perpendicular sign of #hite sandal and
has a three$fold (emblematic) staff.
@$'.. The Bahudaka ascetic #ears tuft, etc., and patched garment,
puts on the forehead a mark consisting of three horiDontal lines of hol!
ashes, looks on all eAuall! like the +utichaka and subsists on eight
mouthfuls of food gathered from (different) places like a bee.
@$'0. The "amsa ascetic #ears matted hair, puts on the forehead a
horiDontal mark of hol! ashes or a perpendicular mark of sandal,
subsists on food gathered #ithout pre$determination like a bee and
#ears loincloth and khandatunda (a piece of cloth covering the mouth).
@$'3. The aramahamsa ascetic #ears no tuft or sacred thread,
subsists onl! on food taken at night and gathered from five houses, has
his hand serving as (alms$)bo#l, #ears a single loincloth and a single
garment, (carries) one bamboo staff or #ears a single garment, smears
hol! ashes (all over the bod!) and renounces ever!thing.
@$'5. The Turi!atita ascetic is )co#$faced- (eats food at random #ithout
using hands), eats fruits (onl!) or if he takes cooked food, gets it from
three houses (i.e. three mouthfuls), has his bod! ,ust alive, is unclad
and has his bod! as though it #ere a corpse (due to insensibilit! b!
nirvikalpa$samadhi).
@$'7. The ;vadhuta ascetic follo#s no rules, subsists on food that
comes to him, as is the practice of a p!thon, from all classes of people
e2cepting those #ho are accused or fallen, and is solel! devoted to the
realiDation of his (elf.
@$'9. If one lives in (great) affliction (of bodil! infirmities), he shall
renounce the #orld in the due order (b! getting instruction in ranava
and the >ahavak!as from his Guru).
@$':. To the +utichaka, Bahudaka and "amsa ascetics, the method of
renunciation of the +utichakas applies ,ust as (renunciation is
embraced after completing) the stages of brahmachar!a, etc., (ending
#ith) the fourth stage (namel!, renunciation).
@$*<. The rule is that the triad of the aramahamsa, etc., has no #aist
band, loincloth, garment, #ater vessel or staff8 their soliciting alms
shall be from all classes of people and the! shall be unclad. Fven in the
stage of renunciation the! ma! stud! (the scripture) till the! feel full!
satisfied and thereafter discard in the #aters the #aistband, loincloth,
staff, garment and #ater$vessel. Then if unclad there shall not be an!
vestige of patched garment. The! shall neither stud! nor e2pound (the
scripture). There is nothing #hatsoever for them #orth hearing. Other
than the ranava (Om) the! shall not cultivate an! science of logic, not
even the @erbal authorit! (i.e. the @eda). "e shall not speak much in
e2pounding (sacred te2ts), he shall not stultif! b! his #ords the #ords
of the great, (he shall not) communicate b! making signs #ith his
hands, etc.,, nor shall he use other special means of communication.
"e shall not speak to the lo# class of people, #omen, the fallen and
(speciall! to) #omen in their courses. To the ascetic there is no #orship
of the gods, nor seeing (the deities) during festivals nor an! ,ourne! on
pilgrimage.
@$*'. ;gain (on) the different kinds of ascetics. (In the rule relating) to
the +utichaka the receiving of alms is from one house8 to the Bahudaka
it is at random as in the case of a bee gathering hone!8 to the "amsa it
is eight mouthfuls (collected) from eight houses, to the aramahamsa
(five mouthfuls collected) from five houses, the hand being the (alms$)
bo#l8 to the Turi!atita the food consists of fruits put into his mouth
(gomukha)8 to the ;vadhuta (the food comes to him) as in the case of a
p!thon, from all classes of people. The ascetic shall not sta! man!
nights (in the same place). "e shall not bo# to an! one. To the
Turi!atita and ;vadhuta none is superior. "e #ho kno#s not the (elf,
though the eldest, is !et the !oungest (in #isdom). "e shall not s#im
across a river, nor climb a tree, nor travel in a carriage. "e shall not
indulge in bu!ing and selling, nor barter even the least. "e shall not
put on airs nor speak an untruth. There is no dut! en,oined on an
ascetic. If there is, then he #ill have to mi2 #ith people practising
religious observances (#hich is undesirable). "ence ascetics have the
right (onl!) to meditation, etc.
@$**. The renouncer in an emergenc! and the +utichaka ascetic attain
the #orlds of Bhur and Bhuvar respectivel!. The Bahudaka ascetic
attains heaven ((varga). The "amsa sage attains the (highest heaven
of) Tapoloka. The aramahamsa reaches the abode of Brahma and of
Truth ((at!aloka). The Turi!atita and the ;vadhuta attain final
beatitude in the (individual) (elf b! deepl! meditating on the (elf
according to the ma2im of the #asp and the #orm.
@$*.. )4hatever the state one remembers
4hen discarding the bod! at death,
The same he attains (after death).
The teaching of the scripture is never false-.
@$*0. Thus having kno#n (the procedure), barring investigation into the
nature of the (elf, (the ascetic) shall not devote himself to an! other
practice. ;s a result of such practice there is the attainment of the
respective #orlds (such as heaven, etc.,). B! one endo#ed #ith
#isdom and dispassion liberation is (attained) in himself8 hence there
is no adherence to an! other practice. ;dherence to (an! other)
practice (#ill be useless for attaining final beatitude). To the embodied
(self) (there are the three states of) #aking, dreaming and deep sleep8
in the #aking state (it has) the facult! to perceive individualit!
(vishva)8 in the dreaming state, the subtle essence of light (tai,asa)8 in
the state of deep sleep, intelligence dependent on individualit!
(pra,na). %ue to the difference in the state, there is the difference in
the conditioned Lord (Ishvara). Lor the difference in effect, there is the
difference in the cause. In these (three states) the material cause for
(such differences) is the e2ternal and internal activit! of the fourteen
sensor! organs. The mental states are four, the mind (manas),
intelligence (buddhi), ego (ahamkara) and the heart (chitta). There is
clear difference in practices due to the difference in the activit! of the
mental states.
@$*3. )+no# (the individual (elf) to be a#ake
4hen it remains in the e!e8 #hen in the throat
It enters the dreaming (state)8 it is in the heart
In deep sleep8 but remaining in the head
It is the fourth state (Turi!a)-.
@$*5. +no#ing the Turi!a to be the indestructible (Brahman) he #ho
remains as though unconscious of all (happenings) such as #hatever is
heard or seen, remains as one in the state of deep sleep, though he is
in the #aking state. In him even in the dreaming state such condition
(of non$consciousness) prevails. (The (hastras) sa! that he is one #ho
is )liberated #hile living-. The e2position of the meaning of all
scriptures is that such a person alone attains liberation. ; mendicant
monk does not hanker after this #orld or the ne2t (i.e. (varga, the
heaven of var!ing en,o!ments #ith a time$limit). If he has (such)
e2pectation he becomes one in accordance #ith that. B! (ritual)
practices of the scripture other than investigation into the (elf, he does
a useless thing, like the burden borne b! a camel of a load of saffron
flo#ers. (for him) there is no practice of the science of 1oga, no pursuit
of the lore of the (ankh!a, nor application of the mantras and rituals. If
an ascetic practises lores other than ((elf$realiDation) it is like adorning
a corpse. ;s a cobbler is far a#a! from the performance of @edic
rituals, so is he from the (practice of Brahma$)vid!a (b! his rituals). "e
is not to devote himself to repeat the ranava. 4hatever activit! he
does he has to reap the fruit there of. "ence discarding all (ritual acts)
like the foam in castor oil, and seeing the unclad ascetic engaged in it
((elf$realiDation) #ith complete control over the mind and using the
hand as the (alms$)bo#l, the mendicant monk shall (trul!) renounce
(all #orldl! attachments). Like the child, mad man or a goblin the
mendicant monk shall not desire either for death or life, but shall
merel! mark time according to the ma2im of a servant a#aiting orders.
@$*7. If an ascetic merel! lives on the alms devoid of the Aualities of
forbearance, #isdom, dispassion, tranAuillit!, etc., he is a bane of the
conduct of ascetics.
@$*9. &ot b! bearing an (emblematic) staff, not b! a shaven head, not
b! (special) dress, not b! h!pocritical airs (of sage$hood) does
liberation (come to one).
@$*:. "e #ho bears the staff of #isdom is said to be )single staffed-.
The ascetic #ho carries a #ooden stick, eats all sorts of food and is
devoid of #isdom goes to terrible hells called >aharaurava.
@$.<. ; stable position (in a monaster!) is said b! great sages to be
similar to the e2creta of a so#8 hence, leaving it aside, the ascetic shall
move about like an (assiduous) #orm.
@$.'. The Turi!atita ascetic shall have food and clothing #ithout
solicitation and ,ust as the! happen to occur, b! others #ill. "e shall be
unclad and have a bath at others- #ill.
@$.*. The ascetic #hose behaviour is #ell in harmon! even #ith the
dreaming state as #ith the #aking state, is considered the best8 he is
the most e2cellent among those that follo# the @edanta.
@$... In non$acAuirement (of alms) he shall not grieve8 in its acAuisition
he shall not feel ,o!. ;voiding attachment to material things he shall
simpl! keep himself alive (for a higher purpose).
@$.0. "e shall in all cases shrink from being honoured (b! admiring
disciples)8 the ascetic #ho #elcomes such honour gets bound (#ith
#orldl! ties) though liberated.
@$.3. Lor the sake of bare subsistence an ascetic ma! go about for
alms to the houses of approved classes of people (i.e. the )t#ice
borns-) at the proper time #hen the! have dined after the fire$ritual.
@$.5. Csing his hand as a vessel (for receiving food) the ascetic shall
not solicit alms more than once a da!8 he ma! eat the food standing,
he ma! eat the food #alking. There is no ceremonial sipping of #ater in
bet#een.
@$.7. (The ascetics) #ith pure thoughts keep #ithin the limits (of good
behaviour) like the sea8 these great men do not abandon the
prescribed course (of conduct) like the sun.
@$.9. 4hen the ascetic seeks food #ith his mouth alone like a co#, he
shall then be eAuanimous in all beings8 he is (then) fit for immortalit!.
@$.:. Going to a house #hich is not forbidden (for alms), he shall avoid
a house #hich is prohibited. "e shall enter the house #hen the door is
open8 he shall never go to#ards the house #hen it is closed.
@$0<. "e shall shelter (for the night) in a deserted house covered #ith
dust, or he ma! shelter under a tree, giving up all likes and dislikes.
@$0'. The ascetic shall go to sleep #here he is #hen the sun sets and
be free of (ritual) fire and (fi2ed) abode. "e shall live on #hat comes at
random, self$possessed and senses subdued.
@$0*. %eparting (from human habitations) and resorting to a forest,
possessing true kno#ledge and senses subdued, moving about
a#aiting the time (of death), (the ascetic) becomes fit for absorption
into Brahman.
@$0.. The sage #ho moves about, desisting from causing fear to all
beings has no#here fear from an! being.
@$00. Lree from pride and egotism, unaffected b! the pairs (of
opposites), #ith all doubts dispelled, (the ascetic) never gets angr! nor
hates (an! one) and does not utter a false #ord.
@$03. >oving in hol! places, causing no in,ur! to living beings and
receiving alms at the proper time, (the sage) is fit for absorption into
Brahman.
@$05. "e shall at no time associate himself #ith the forest$d#ellers
(@anaprasthas) and the householders. "e shall desire to move about
unobtrusivel!. =o! (of an! kind) shall not enter him. "is path indicated
b! the sun he shall #alk the earth (unhurriedl!) like a #orm.
@$07. ;ctions entailing blessing and those connected #ith in,ur! as #ell
as those intended for the #elfare of the #orld, these (the ascetic) shall
neither perform nor cause others to do.
@$09. "e shall not be attached to heterodo2 doctrines nor pursue a
means of living. "e shall not indulge in assertive arguments nor lean to
either side in a debate.
@$0:. "e shall not have a follo#ing of disciples nor stud! man! books.
"e shall not utilise a commentar! nor initiate inaugural functions
an!#here.
@$3<. 4ithout displa!ing an! distinctive emblem or motive the ascetic
shall sho# himself to the people as a mad man or a child or a dumb
person though he is (all) #ise.
@$3'. "e shall neither do nor speak on an!thing. "e shall have no
thoughts good or bad. %elighting in the (elf, the sage shall move
about, leading this #a! of life.
@$3*. "e shall move about the countr! alone, free from attachment, his
senses subdued, pla!ing #ith and re,oicing in the (elf, self$possessed,
eAuanimous.
@$3.. 4ise (but) pla!ful like a child, #ell versed but appearing dull$
#itted, (the ascetic) shall ,ourne!. Learned, he ma! speak like a mad
man. (eeking food like a co# he shall #alk in the path of the
Cpanishads.
@$30$33. %isregarded, insulted, deceived, envied, beaten, obstructed or
made to suffer b! denial of food b! #icked people or #hen faeces and
urine are thro#n at him b! the ignorant and shaken in various #a!s,
(the ascetic) desiring #elfare but fallen into difficulties shall raise
himself b! the (po#er of the) (elf.
@$35$37. "onour received b! the ascetic brings about great loss to the
#ealth of his penance (1oga), but #hen he is disregarded b! ignorant
people he attains success in the practice of 1oga (as he becomes free
of ego b! the ordeal). 4ithout transgressing right conduct of the good
the 1ogin ma! so move about, that (ordinar!) people ma! disregard
him8 but the! shall never associate #ith him.
@$39. The! 1ogin (absorbed in meditation) shall do no harm b! #ord,
thought or ph!sical action to beings such as the #omb$born, the egg$
born and others. "e shall avoid all associations.
@$3:. ;bandoning all defects, such as passion and anger as #ell as
pride, greed, delusion, etc., the mendicant monk shall remain free from
fear.
@$5<. Faten food given as alms, observing silence, penance, meditation
speciall!, (possessing) correct kno#ledge and dispassion H these are
considered to be the duties of a mendicant monk.
@$5'. 4earing ochre garment, ever devoted to the 1oga of meditation,
he ma! take shelter (for the night) at the outskirts of a village, the
shade of a tree or even in a temple. "e shall al#a!s live on alms and
no#here eat food obtained from one house alone.
@$5*. ; #ise man (before embracing renunciation) shall al#a!s be on
the move till he attains purit! of mind8 there the pure$minded shall
renounce #orldl! life and move about here and there.
@$5.. @isualising God (the Lord @ishnu) ever!thing, both out#ardl! and
in#ardl!, he shall move about at all times, silent and free from impurit!
like the breeDe.
@$50. FAuanimous in ,o! and sorro#, patient and forgiving, eating #hat
comes to his hand and seeing #ithout enmit! eAuall! on the )t#ice$
born-, the co#, the horse and the deer, etc., (he shall ,ourne!).
@$53. >editating on @ishnu (#ho is) the supreme (elf and the Lord
(Ishana), contemplating on the (upreme bliss and remembering that
he is Brahman alone (he shall spend the time).
@$55. Thus having become #ise and possessing complete control over
the mind, turning a#a! from desires, unclad (b! becoming an
;vadhuta), al#a!s discarding all #orldl! affairs b! thought, #ord and
deed and turning his face a#a! from the illusor! phenomenal #orld,
(the sage) becomes liberated (from #orldl! bondage) b! deep
meditation on his (elf according to the ma2im of the #asp and the
#orm. Thus (ends the fifth chapter of) the Cpanishad.
@I$'. Then &arada asked of the grandfather (Brahma)E )Lord, (the sage
attains liberation) b! that practice, according to the ma2im of the #asp
and the #orm. "o# is that practice (accomplished) B- The god Brahma
said to himE )True in speech he shall lead the life, #ith his bod!
remaining distinctive b! the (po#er of) #isdom and dispassion.-
@I$*. 4isdom is the (#ise man-s) bod!8 kno# that dispassion is his life8
tranAuillit! and self restraint his e!es8 the mind his face8 intelligence
his digit (kala) (consisting of si2teen parts beginning #ith rana and
ending #ith naman)8 the t#ent!$five elements his limbs, the
(aggregate of the) states (of #aking, etc.,) his five primar! elements
(of earth, #ater, etc.,)8 action, devotion, #isdom and dispassion are the
branches (i.e. hands in the form of his) #aking, dreaming, deep sleep
and the fourth state (turi!a)8 the fourteen organs are of the form of
(unstable) pillars (fi2ed) in slime. &one the less, as a pilot guides a boat
even from a mudd! place (to safet!), as a mahout an (intractable)
elephant, the man of dispassion shall bring them (organs) under his
control b! his discernment8 and considering ever!thing other than the
)I- (i.e. the (elf) to be false and transitor!, he shall al#a!s speak of
himself as Brahman. There is nothing else for him to kno# other than
his (elf. Being thus )liberated #hile living- (,ivanmukta) he lives as one
#ho has fulfilled himself. "e shall never sa!, )I am not Brahman-, but
(feel) incessantl! )Brahman I amin the states of #aking, dreaming and
deep sleep8 (then) reaching the turi!a state he shall be merged in the
state of turi!atita (of disembodied final beatitude).
@I$.. (In the fourth state of turi!a) the da! is the #aking state, the
night is the dreaming state and mid$night is the state of deep sleep. In
one state there are the four states. ;mong the fourteen organs, each
of #hich has a single function under its control, the functions of the
e!e, etc., (#ill no# be described). B! the e!e there is the
comprehension of form, b! the ears that of sound, b! the tongue that
of taste, b! the nose that of smell, b! speech that of articulate
e2pression, b! the hand that of seiDure, b! the feet that of movement,
b! the anus that of evacuation, b! the genitals that of (se2ual)
pleasure and b! the skin that of touch. Intelligence #hich comprehends
ob,ects is dependent on these (described above). (It) comprehends b!
intelligence. It becomes conscious b! the mind (chitta). It becomes
conceited b! the ego. "aving speciall! created these the individual (elf
(=iva) becomes as such due to the conscious possession of the bod!.
The =iva pervades the bod! as a householder moves in his house
conscious of its possession. "aving understood (the nature) of the face
(of consciousness) (in the lotus of the heart) namel!, that it
e2periences goodness in the eastern petal, sleep and sloth in the
south$eastern, cruelt! in the southern, sinfulness in the south$#estern,
sportiveness in the #estern, inclination to move about in the north$
#estern, tranAuillit! in the northern, #isdom in the north$eastern,
dispassion in the pericarp, and thought of the (elf in the filaments (the
sage is left #ith the consciousness of the turi!atita Brahman alone
simultaneousl! #ith the da#n of that #isdom).
@I$0. There is in the state (of the a#areness) of life, the first of the
#aking state, the second of dreaming, the third of deep sleep, the
fourth of the turi!a state8 and the )state be!ond the fourth- (turi!atita)
#hen the four states are absent. The (elf is one onl! (spoken of as)
having the different states of vishva, tai,asa, pra,na and tatastha (the
passive state). There is (onl!) one luminous Being, the #itness, the one
free of all attributes8 the sage shall speak (i.e. feel) that he is Brahman
(alone). Other#ise there are the four states of #aking, etc., in the
#aking state, the four states of dreaming, etc., in the dreaming state,
the four states of deep sleep, etc., in the state of deep sleep and the
four states of turi!a, etc., in the turi!a state. &ot so in the state of
turi!atita #hich is devoid of attributes. ;s vishva, tai,asa, pra,na and
Ishvara in the states of the gross, subtle and causal bodies, the #itness
remains as one alone in all the states. Is the passive one (tatastha) the
#itness B The tatastha is the not the #itness. %ue to being a #itness,
he is not the #itness alone. The =iva is affected b! his states of doing,
en,o!ing and egotism, etc. The one other than the =iva is unaffected
(b! the various states). If argued that the =iva too is unaffected, it is not
so. There is the conscious feeling of the bod! due to the consciousness
of being the =iva and of being a =iva due to the possession of the bod!.
There is an intervention in the state of the =iva as bet#een the ether in
the pot and the all pervading ether. It is due to this intervention alone
that the =iva, pretending inhalation and e2halation investigates (into
the supreme #itness) b! the mantra, )The "amsa (Brahman), that I
amJ. Thus realiDing (that there is reall! no difference bet#een the =iva
and the supreme #itness) one shall abandon conscious feeling of the
bod!8 thus one becomes free of the consciousness of the bod!. (uch a
one alone is said to be Brahman.
@I$3. Giving up attachment, conAuering anger, taking a ver! moderate
diet, subduing the senses and blocking the gates (of the bod!) b! his
intelligence, (the ascetic) shall direct his mind to#ards deep
meditation.
@I$5. In solitar! places alone, in caves and forests, the 1ogin, ever in
harmon!, shall al#a!s begin #ell his meditation (on the (elf).
@I$7. In receptions, ceremonies performed in honour of the manes
((raddhas) and sacrifices, in religious processions and festivities and in
the assemblies of people the kno#er of 1oga desiring final
emancipation shall never be present.
@I$9. The 1ogin absorbed in meditation shall so move about that the
people disregard and insult him8 but he shall never s#erve from the
path of the good.
@I$:. The three disciplines are restraint in speech, restraint in action
and perfect control of the mind8 he #ho practises these three restraints
is )the observer of the three disciplines- (tridandin) and is a great sage.
@I$'<. That ascetic is considered as the foremost of all, #ho goes to
receive alms from different houses of ver! learned Brahmanas, as a
bee does for hone!, #hen the ritual fire emits no smoke and has burnt
itself out.
@I$''. "e is a despicable ascetic #ho goes for alms continuousl!
(#ithout an! restraint), remains in that order (of ascetics) #ithout an
in#ard urge and has no dispassion.
@I$'*. "e is considered an ascetic and no other, #ho, kno#ing that
alms are speciall! attainable in a particular house, does not go there
again.
@I$'.$'0. That ascetic is considered as one be!ond the castes and
orders (ativarnashramin) #ho realiDes the supreme truth #hich is free
of the bod!, senses, etc., #hich is the all$#itness, the spiritual #isdom,
the self of bliss and the self$radiant. 6astes and orders, etc., pertaining
to the bod! are invented b! the bambooDling illusion.
@I$'3. The! (the castes and orders) are never part of m! (elf #hich is
of the form of pure consciousness. "e #ho realiDes thus b! the
(teachings of the) Cpanishads shall be deemed as one be!ond the
castes and orders.
@I$'5. "e #hose conduct conforming to castes and orders has dropped
out on visualising his (elf, goes be!ond all (restrictions of) castes and
orders and remains in the (bliss of his) (elf.
@I$'7. The kno#ers of the truth of all the @edas declare that man to be
be!ond the castes and orders #ho is established in his (elf, having
reached the stage be!ond his order (ashrama) an his caste (varna).
@I$'9. Therefore, Oh &arada, even the castes and the orders of other
people have all been superimposed on the (elf b! delusion (of the
ordinar! people)8 this is not done b! the kno#er of the (elf.
@I$':. There is no (@edic) in,unction, no prohibition, no rule of e2clusion
or inclusion to those #ho have realiDed Brahman8 nor is there an!thing
else (restricting their conduct), Oh &arada.
@I$*<$*'. Cnattached to all beings and even to the (attainment of the)
position of the god Brahma and uprooting tenderness to#ards
ever!thing, even to his children, #ealth, etc., (the novice), full of faith
in the path leading to liberation and desiring to acAuire the #isdom of
the Cpanishads, should approach a Guru #ho has realiDed Brahman,
#ith a present in his hand.
@I$**. leasing him b! rendering personal service attentivel! for a long
time, he shall al#a!s listen #ith great attention to (his e2position of)
the truths of the Cpanishads.
@I$*.. Lree from )mine$ness- and egotism, bereft of all attachment and
al#a!s possessing tranAuillit!, etc., he visualises the ;tman in his (elf.
@I$*0. %ispassion al#a!s da#ns (on one) onl! #hen one sees the
defects of #orldl! life. To one discontented #ith the life in the #orld
renunciation #ill come. There is no doubt about it.
@I$*3. One (trul!) desiring liberation is called a aramahamsa. (Before
reaching this state) the ascetic shall practise (in his life) the #isdom of
the scripture #hich is evidentl! the one means of liberation, b!
listening to the e2position of the Cpanishads, etc.
@I$*5. In order to attain the #isdom of the scripture (that results in self$
realiDation) the sage called the aramahamsa should be eAuipped #ith
all the means such as tranAuillit!, self$restraint, etc.
@I$*7$*:. %eepl! intent on the practice of the (#isdom of the)
Cpanishads, tranAuil, self restrained, conAuering the senses, fearless,
free al#a!s from )mine$ness-, unaffected b! the pairs (of opposites),
#ithout dependants or other belongings (the ascetic) shall be clad in a
tattered loincloth and be #ith shaven head8 or he ma! be unclad. 4ise,
proficient in the @edanta, practising !oga, free from )mine$ness- and
egotism, eAuanimous to#ards friends, etc., friendl! to all beings, alone,
the man of #isdom and the self$controlled H (such an ascetic) crosses
(the ocean of #orldl! miser!) and not an! other.
@I$.<. (;s novice) he shall be devoted to the #elfare of his elders and
reside a !ear there (in the abode of the Guru). "e shall al#a!s be
vigilant in the observance of the lesser vo#s (ni!amas) as #ell as the
great moral duties (!amas).
@I$.'. Then at the end (of the !ear) having attained the e2cellent 1oga
of #isdom he shall move about the countr! in conformit! #ith (lit.
#ithout antagoniDing) right conduct.
@I$.*. Thereafter at the end of another !ear he shall give up (even) the
e2cellent #isdom of the 1a,navalk!a and the triad of orders (of
+utichaka, etc.,) and reach the state of the aramahamsa.
@I$... ;nd bidding fare#ell to the Gurus (elders and preceptors) he
shall indeed move about the countr!, giving up all attachment,
subduing anger, being ver! moderate in diet, and conAuering the
senses.
@I$.0. These t#o (people) do not fare #ell due to incompatibilit! in
their action8 the householder not engaging himself in productive #ork
and the mendicant monk bus!ing himself #ith #ork.
@I$.3. On seeing a !oung handsome #oman (he) becomes inflamed
#ith passion, and drinking liAuor he becomes into2icated. Therefore he
shall avoid from afar a #oman #ho is poison to the e!e.
@I$.5. 6onversing #ith #omen, as #ell as chatting #ith and sending
them on errands, their dance, music and laughter and scandals about
them H these (the ascetic) shall avoid.
@I$.7. &either (ceremonial) ablution nor muttering pra!ers, nor #orship
(of the gods), nor offering oblation to gods, nor means of
accomplishing an!thing, nor fire$ritual, etc., is to be practised b! him
here, Oh &arada.
@I$.9. "e has not (to do) the #orshipping (of gods), offering oblation to
the manes, going on pilgrimage and the observing of vo#s8 he has
neither righteous conduct (dharma) nor unrighteous conduct
(adharma)8 nor has he an! rule (of conduct) nor #orldl! action.
@I$.:$0'. The 1ogin shall give up all (#orldl!) duties and those
conforming to popular practices in ever! #a!. The #ise ascetic, the
1ogin, his mind d#elling on the highest truth, shall not destro! insects,
#orms, moths, as #ell as trees. 4ith !our attention al#a!s turned
in#ard, pure, composed in mind, !our mind filled #ith the (elf,
discarding in#ard contact (#ith out#ard ob,ects), ma! !ou, Oh &arada,
move freel! in the #orld. =ourne!ing alone the ascetic shall not move
about in an anarchical countr!.
@I$0*. raising none, bo#ing to no one, not uttering (vadha (as he
#orships no manes), residing in unstable (deserted houses) and hills
the ascetic shall move about #ithout an! restraint. Thus (ends the
si2th chapter of) the Cpanishad.
@II$'. Then asked about the restrictions to (the conduct of) the ascetic,
the god Brahma said to them in front of &arada. (The ascetic) being
dispassionate shall reside in a fi2ed abode during the rains and move
about for eight months alone8 he shall not (then) reside in one place
(continuousl!). The mendicant monk shall not sta! in one place like a
deer out of fright. "e shall not accept (an! proposal to prolong his sta!)
#hich militates against his departure. "e shall not cross a river
(s#imming) #ith his hands. &either shall he climb a tree (for fruits). "e
shall not #itness the festival in honour of an! god. "e shall not subsist
on food from one place (alone). "e shall not perform e2ternal #orship
of gods. %iscarding ever!thing other than the (elf and subsisting on
food secured as alms from a number of houses as a bee (gathers
hone!), becoming lean, not increasing fat (in the bod!), he shall
discard (the fattening) ghee like blood. ("e shall consider) getting food
in one house alone as (taking) meat, anointing himself #ith fragrant
unguent as smearing #ith an impure thing, treacle as an outcaste,
garment as a plate #ith leavings of another, oil$bath as attachment to
#omen, delighting #ith friends as urine, desire as beef, the place
previousl! kno#n to him as the hut of an outcaste, #omen as snakes,
gold as deadl! poison, an assembl! hall as a cemeter!, the capital cit!
as dreadful hell (+umbhipaka), and food in one house as lumps of flesh
of a corpse.
%iscarding the sight of others as different from himself and also the
#a!s of the #orld, leaving his native place, avoiding the places
previousl! kno#n to him, recollecting the bliss of the (elf like the ,o! of
regaining a forgotten ob,ect and forgetting the pride in his bod! and
native place, admitting that his bod! is fit to be discarded like a corpse,
he shall remain far a#a! leaving the place of his children and close
relatives as a thief does #hen released from prison. (ubsisting on food
secured #ithout effort, devoting himself to meditation on Brahman and
the ranava and freed of all (#orldl!) activities, having burnt passion,
anger, greed, delusion, pride, env!, etc., and unaffected b! the three
gunas ((attva etc.,), free of the si2 human infirmities (hunger, thirst,
etc.,), devoid of change due to the si2 states (of beings namel! origin,
e2istence, etc.,), true in speech, pure, not hating an! one, (residing)
one night in a village, five nights in a cit!, five nights in sacred spots,
five nights in hol! places on the banks of sacred rivers, #ithout a fi2ed
abode, #ith a stead! mind, never uttering a falsehood, he ma! reside
in mountain$caves8 he shall ,ourne! alone, (but intent on the four
months of rest during the rains, chaturmash!a) he ma! ,ourne! in the
compan! of another to#ards a village, and as three or four to#ards a
cit!.
(The rule is) that a mendicant monk shall ,ourne! alone. "e shall not
allo# free pla! to the fourteen organs there. Fn,o!ing the #ealth of
dispassion brought on b! the full kno#ledge (of the transient nature of
#orldl! life), (firml!) resolved in himself that there is no one other than
his (elf and there is no other different from him, seeing ever!#here his
o#n form and (thus) attaining liberation #hile living (,ivanmukti), and
conscious of his fourfold (elf (as Otir, etc.,) till the end of the s#a! of
prarabdha$karman, (the ascetic) shall live meditating on his (elf till his
bod! falls.
@II$*. (These are) bathing at the three periods (sandh!as) of the da! b!
the +utichaka ascetic, t#ice b! the Bahudaka, once b! the "amsa,
mental bath b! the aramahamsa, bath (i.e. smearing) of hol! ashes
b! the Turi!atita, and air$bath b! the ;vadhuta.
@II$.. The +utichaka should put on the perpendicular mark of sandal on
the forehead (urdhvapundra), the Bahudaka the three horiDontal lines
of hol! ashes (tripundra), the "amsa (either) the urdhvapundra or the
tripundra, the aramahamsa the smearing of hol! ashes, the Turi!atita
the mark of sandal (tilakapundra), the ;vadhuta none at all (or) the
Turi!atita and the ;vadhuta (have none at all).
@II$0. The +utichaka shall have a shave (in each of the si2) seasons, the
Bahudaka a shave (at the end of) t#o seasons, the aramahamsa no
shave or if there is, a shave in si2 months (at the time of the solstice,
a!ana), and no shave to the Turi!atita and the ;vadhuta.
@II$3. The +utichaka takes food in one house, the Bahudaka collects
alms from door to door as a bee does hone!, the "amsa and the
aramahamsa use the hand as the vessel (i.e. begging bo#l), the
Turi!atita is co#$mouthed (i.e. food is placed in his mouth) and the
;vadhuta takes food at random (as does a p!thon).
@II$5. The +utichaka (#ears) t#o garments, the Bahudaka one garment,
the "amsa a piece (of cloth), the aramahamsa is either unclad or
#ears a single loin$cloth, the Turi!atita and the ;vadhuta are unclad
(lit. the! remain as at the time of birth). The "amsa and the
aramahamsa #ear a (deer$)skin, not the others.
@II$7. The +utichaka and the Bahudaka (practise) #orship of gods, the
"amsa and the aramahamsa #orship mentall!, the Turi!atita and the
;vadhuta feel, )That I am- (i.e. the! identif! the individual soul #ith the
supreme spirit)
@II$9. The +utichaka and the Bahudaka have the right to recite
mantras, the "amsa and the aramahamsa to meditate (on them), the
Turi!atita and the ;vadhuta have no right for either of the t#o
(practices), (but) the Turi!atita and the ;vadhuta have the right to give
instruction on the great @edantic te2ts8 so also the aramahamsa. The
+utichaka, the Bahudaka and the "amsa have no right to give
instruction to others.
@II$:. The +utichaka and the Bahudaka (are to meditate on) the
ranava of men (the e2ternal ranava consisting of four mantras), the
"amsa and the aramahamsa on the antarapranava (consisting of
eight mantras), the Turi!atita and the ;vadhuta on brahmapranava
(consisting of si2teen matras).
@II$'<. The +utichaka and the Bahudaka shall listen (to the e2position
of the @edanta), the "amsa and the aramahamsa reflect on them, the
Turi!atita and the ;vadhuta have profound and repeated meditation on
them. The rule is that all these (ascetics) shall meditate on the (elf.
@II$''. Thus the aspirant after liberation al#a!s remembering the
liberating mantra (Om) #hich enables him to cross (the ocean of)
#orldl! life, shall live )liberated #hile living-8 the ascetic shall seek the
means to attain final beatitude (+aival!a) according to the rules of the
special order (of the ascetic in #hich he finds himself). Thus (ends the
seventh chapter of) the Cpanishad.
@III$'. Then &arada asked the god BrahmaE )Be pleased to e2pound the
saviour mantra for ending the course of #orldl! life-. ;greeing to it the
god Brahma commenced to e2pound it. The Om (is) Brahman in the
mode of vie#ing it as made up of man! separate bodies (v!ashti) and
as made up of parts each of #hich is cosubstantiall! the same #ith the
#hole (samashti). 4hich is the v!ashti B 4hich is the samashti B The
samhara ranava and srishti ranava are of three kindsE the inner
ranava (;ntah$ranava), the outer ranava (Bah!a$ranava) and the
combined inner and outer ranava (Cbha!atmaka$ranava). The (one)
Brahma$ranava is (sometimes) the inner ranava (consisting of eight
matras) and the practical ranava (@!aharika$ranava). The outer
ranava and the ranava of the sages (;rsha$ranava). The combined
inner and outer ranava is the @irat$ranava. The (amhara$ranava,
the Brahma$ranava and the ;rdhamatra$ranava. (Thus the Brahma$
ranava is of eight kindsE (amhara$ranava, (rishti$ranava, ;ntah$
ranava, Bah!a$ranava, @!avaharika$ranava, ;rsa$ranava, @irat$
ranava and ;rdhamatra$ranava).
@III$*. The Om is Brahman. +no# that the Om consisting of one s!llable
is the ;ntah$ranava. It is divided into eight (matras) H the vo#el )a-,
the vo#el )u-, the consonant )m-, the half$s!llable (ardha$matra) the
nada, the bindu, the kala and the shakti. "ence it is not four (as its
chief matras have been said to be). The vo#el )a- consists of ten
thousand parts, the vo#el )u- is of a thousand parts, the letter )m- of a
hundred parts and the ;rdhamatra$ranava consists of an endless
number of parts. The @irat$ranava is possessed of attributes ((aguna)
and the (amhara$ranava is free of attributes (&irguna), the Ctpatti$
ranava consists of both ((aguna and &irguna). The @irat$ranava is
prolated (pluta). The (amhara$ranava is pluta$pluta.
@III$.. The @irat$ranava consists of si2teen matras and is be!ond the
thirt!$si2 primar! substances. "o# has it si2teen matras. The! are
enumeratedE the vo#el )a- is the first, the vo#el )u- is the second, the
letter )m- is the third, the ardhamatra is the fourth, the bindu is the
fifth, the nada the si2th, the kala the seventh, the kalatita the eighth,
shanti the ninth, the sant!atita the tenth, the unmani the eleventh, the
manonmani the t#elfth, the puri the thirteenth, the madh!ama the
fourteenth, the pash!anti the fifteenth, and the para the si2teenth.
;gain the Brahma$ranava though onl! one attains the state of
possessing or not possessing attributes ((aguna and &irguna), having
attained the state of possessing '*9 matras, due to the t#ofold
character of rakriti and urusha, #hen it has si2t!$four matras each.
@III$0. This (Brahma$ranava) is the prop of all, the supreme effulgence
and the lord of all Hthus (the sages #ith true vision) look upon it. It
consists of all gods and the prop of all universe (the Lord) is in it.
@III$3. It consists of all the s!llables8 it is the Time8 it is composed of all
the scripture and is the auspicious one ((hiva). It is the most e2cellent
of all the @edas and consists of (the essence) of all the Cpanishads8
this (Om, the ;tman) should be sought.
@III$5. ast, present and future constitute the three periods H the
indestructible s!llable Om (pervades and transcends) these8 kno# that
it is the beginning (of ever!thing) and the besto#er of final beatitude.
@III$7. The same (Om) #hich is the ;tman has been described b! the
#ord Brahman. (imilarl! e2periencing it as the one (#ithout a second),
the ageless, the immortal, the Om and super$imposing the Om along
#ith the bod! (on Brahman) it becomes one #ith it. +no# it for certain
then that the triple$bodied ;tman is the supreme Brahman.
@III$9. One should deepl! meditate on the supreme Brahman in the due
order of @ishva, etc., (the @ishva, the @ira,, the Otir and the Tur!a).
@III$:$''. This ;tman is fourfold H as e2periencing the gross aspect (as
the @ishva) #hen it is an individual in the gross aspect, as en,o!ing
(the #orld) in the dreaming state in a subtle form #hen it has assumed
the subtle form (of the Tai,asa), as (en,o!ing bliss) in the state of
identit! (of the ra,na and the Ishvara), and as en,o!ing bliss (in the
Tur!a state). The ;tman is of four padas (Auarters). The @ishva
consisting of four stages (@ishva$@ishva, @ishva$Tai,asa, @ishva$ra,na
and @ishva$Tur!a) is the urusha @aishvanara. It functions in the
#aking state. It perceives gross forms (of the phenomenal #orld) and
e2periences them. It possesses nineteen faces (the five organs of
perception, the five organs of action, the five vital airs and the four
inner senses of manas, buddhi, ahamkara and chitta), has eight limbs
(the sk! as the head, the sun and the moon the t#o e!es, the
directions the ears, the sea the lo#er part of the abdomen, the earth
the feet), moves ever!#here and is the master (rabhu).
@III$'*$'.. This @ishva (,it) is the first pada (of the ;tman).
MThe @ishva (the @ishvapada of the ;tman) has four aspects in the four
states of #aking, dreaming, deep sleep and the Tur!a. In the #aking
state it functions through the senses and e2periences the sight, etc., of
ob,ects. This is the #aking #ithin the #aking state (,agrat$,agrana). Its
e2periencer in the individual aspect is the @ishva$@ishva (the @ishva
subdivision of the @ishvapada of the ;tman)8 it is @irat$@ira, in the
collective aspect. It is Otir$Otir in the individual and collective aspects.
4hen the mind grasps ob,ects #ithout the functioning of the senses it
is dreaming #ithin the #aking state (,agrat$svapna)8 its e2periencer is
@ishva$Tai,asa (the Tai,asa subdivision of the @ishva). 4hen one is not
conscious of an!thing but remains as if unconscious then it is sleep
#ithin the #aking state (,agrat$susupti)8 its e2periencer is the @ishva$
ra,na (the ra,na subdivision of the @ishva). 4hen one is in
eAuanimit! due to the grace of the Guru or the fruition of one-s good
deeds (pun!a), as if one #ere in (amadhi, and behaves like an
onlooker (sakshin) it is the Tur!a in the #aking state (,agrat$tur!a). Its
e2periencer is the @ishva$Tur!a (the Tur!a subdivision of the @ishva)N.
The second pada (of the ;tman the Tai,asa, too, has four aspects (the
Tai,asa$@ishva, the Tai,asa$Tai,asa, the Tai,asa$ra,na and the Tai,asa$
Tur!a) and is the lord of beings, the "iran!agarbha. It functions as the
master in the dreaming state. It perceives subtle forms (of the
phenomenal #orld) and e2periences them. Though possessing eight
limbs it is one and not different, Oh &arada (lit. the tormentor of foes).
@III$'0$'5. M4hen in the dreaming state the ;tman e2periences the
sight, etc., of ob,ects #ith dream$e!es, etc., #ithout the active
functioning of the mind then there is the #aking #ithin the dreaming
state (svapna$,agarana) and its e2periencer is the Tai,asa$@ishva (the
@ishva subdivision of the Tai,asa). Its e2periencer is the (utra$@ira, in
the collective aspect of the e2periences of the svapna$,agarana state8
it is the Otir subdivision of the ;nu,natir in the individual and collective
aspects. 4hen in the dreaming state the ;tman en,o!s the ob,ects b!
the mind alone #ithout the functioning of the dream$e!es, etc., and
the svapna$,agarana state, it is the state of svapna$svapna (dreaming
#ithin the dreaming state). Its e2periencer is the Tai,asa$tai,asa (the
Tai,asa subdivision of the Tai,asa pada of the ;tman). 4hen there is no
e2perience of the svapna$,agarana and the svapna$svapna states and
there is no perception either b! the dream$e!es, etc., or b! the mind
and there is a total forgetfulness of e2ternal ob,ects and of oneself,
that state of insensibilit! is the svapna$susupti (the state of deep sleep
#ithin the dreaming state). The ;tman #ho e2periences this state is
the Tai,asa$ra,na (the ra,na subdivision of the Tai,asa pada of the
;tman). 4hen due to the fruition of one-s good deeds there are no
perceptions of the three previous states of the dreaming state and the
;tman remains in the Tur!a state of the dreaming state, #hen there
shines a neutral state (the state of a #itness) of generic and particular
e2periences of the e2ternal #orld and of the inner senses, that state is
svapna$tur!a (the Tur!a subdivision of dreaming state) and the ;tman
#ho e2periences this is the Tai,asa$Tur!a (the Tur!a subdivision of the
Tai,asa pada of the fourfold ;tmanN.
4hen one is asleep and neither hankers after desire nor sees an!
dream, that is clearl! deep sleep. In this state functions the four$fold
ra,na (as ra,na$@ishva, ra,na$Tai,asa, ra,na$ra,na and ra,na$
Tur!a), #hich is termed the third pada of the ;tman. This ;tman is one,
remains in the state of deep sleep, possesses the fullness of #isdom,
en,o!s happiness, consists of everlasting bliss and remains in the heart
of all beings8 !et he en,o!s bliss, has the mind for his face, is
omnipresent and indestructible and is the Ishvara.
@III$'7. "e is the lord of all, omniscient and subtle in conception. "e
permeates all beings8 he is the prime source, the origin and the
destruction of all.
@III$'9. ;ll these three stages (of #aking, dreaming and deep sleep)
are a hindrance to the annihilation of all activities to beings (i.e. for
self$realiDation)8 hence the! are akin to the state of deep sleep8 it is
reall! dream$stuff and has been said to be an illusion alone. MIn the
state of deep sleep #hen the person remaining in either of the t#o
states of #aking or dreaming desires to move to the state of deep
sleep and e2periences the false notion of form, etc., of ob,ects #ith the
e!es, etc., then it is the state of #aking #ithin deep sleep (susupti$
,agrat)8 its e2periencer in the individual aspect is the @ishva
subdivision of the ra,na8 in its collective aspect it is the @ira,
subdivision of the Bi,atman8 in the combined individual and collective
aspect it is the ;nu,naikarasotir. In the state of deep sleep #hen the
;tman is free of the false notion of form, etc., of e2ternal ob,ects and
occup!ing a position in either of the #aking or dreaming states
e2periences the false notions of form, etc., of ob,ects, it is the state of
dreaming #ith in deep sleep (svapna$svapna). The e2periencing ;tman
then is the ra,na$Tai,asa (the Tai,asa subdivision of the ra,na). ;gain
in deep sleep #hen the ;tman, though e2periencing the false notion of
form, etc., of ob,ects #ith the false activities (of seeing, etc.), #hich
pervade one-s consciousness (6haitan!a), is !et not e2periencing them
as if stagnant, then it is the state of deep sleep #ithin deep sleep. The
e2periencing ;tman then is the ra,na$ra,na (the ra,na subdivision
immanent in the ra,na). ;gain in the state of deep sleep #hen the
;tman en,o!s bliss, remaining as the #itness of the e2periences of the
three previous stages in deep sleep, then it is the Tur!a state of deep
sleep and the e2periencing ;tman is the ra,na$Tur!a (the Tur!a
subdivision of the ra,na)N.
@III$':$*<. The fourth (pada, the Tur!a) though fourfold (as Tur!a$
@ishva, Tur!a$Tai,asa, Tur!a$ra,na and Tur!a$Tur!a) is indeed the one
essence of pure consciousness, for the reason that each one of these
(@ishva, etc.,) culminates in the Tur!a state. (The Tur!a state) forms
the basis for the differentiation (of the ;tman) as Otir, ;nu,natir and
;nu,nana (i.e. ;nu,nanaikarasa). These three different states are
(reall!) susupta (as the! merel! constitute a veil of the Tur!a$Tur!a
#hich is supreme bliss) and consists of an in#ard dream$stuff. +no#ing
that (an!thing other than the Tur!a$Tur!a) is mere illusion, there
remains the ne2t moment the one essence of pure consciousness.
@III$*'. M;s the Tur!a$Tur!a, being the one state of bliss, is incapable of
subdivisions in the individual, collective, and partl! individual and
partl! collective aspects, the Tur!a b! itself is not of a fourfold nature,
but onl! three (e2cluding the Tur!a$Tur!a). This threefold nature of the
Tur!a ma! be e2plained thusE ;s there are distinctions in e2ternal
ob,ects, the kno#er of Brahman perceives them #ith his senses, but
#ithout distinction8 this state is the tur!a$,agarana8 the ;tman #ho
e2periences this state individuall! is the Tur!a$@ishva, collectivel! it is
the Tur!a$@ira,, partl! individual partl! collective it is the ;vikalpa$Otir.
4hen the kno#er of Brahman, #ith all sense$activities abated,
perceives the oneness of the (elf #ith Brahman b! his mind alone it is
the state of tur!a$svapna8 the ;tman #ho e2periences this is the Tur!a$
Tai,asa. 4hen the person is in distinctionless deep meditation
(&irvikalpa$samadhi) and remains as if in a state of suspended
animation, it is the state of tur!a$susupti and the e2periencing ;tman
is the Tur!a$ra,na.N
"ere is the distinct precept that the Tur!a$Tur!a is not at an! time
gross #isdom, (as it is not the Otrotir #hich is the same as @ishva$
@ishva and the @ira,$@ira,, e2periencing the ,agrat$,agarana state), nor
indeed the subtle sentience (as it is different from the Tai,asa, (utra
and ;nu,natir of the (vapna$,agarana state), nor pure consciousness
(ra,na), (as it is different from the Otir$;vikalpa, the same as the
@ishva, the @ira, and the Tur!a of the form of consciousness disclosing
the presence or absence of the ,agrat$,agarana and other states), nor
an!#here else, Oh sage.
@III$**. It is not non$consciousness (;pra,na) (as it is far a#a! from the
;nu,natir$Otir, identical #ith the Tai,asa$@ishva and the (utra$@ira, that
are #ithout out#ard perception in the svapna$,agarana state), nor of
both gross and subtle consciousness (as it is outside the scope of Otir$
;nu,naikarasa, identified #ith the @ishva$ra,na and the @ira,$Bi,a of
the ,agrat$svapna state #hich is outside the province of true
kno#ledge), nor e2clusive intelligence (as it is not #ithin the scope of
;nu,natir$;nu,naikarasa, identified #ith the Tai,asa$ra,na and the
(utra$Bi,a of the form of e2clusive intelligence functioning in the
svapna$svapna state) and is never perceptible (as it is be!ond the
range of the ;nu,natir$;nu,natir, identified #ith the tai,asa$Tai,asa and
the (utra$(utra deluded b! the vision created b! the mind in the
svapna$svapna state).
@III$*.. It cannot be defined (as it is different from the ;nu,naikarasa$
;nu,natir, identified #ith the ra,na$Tai,asa and the Bi,a$(utra #hich
can be kno#n onl! through the ignorance of the ;tman in the svapna$
svapna state), cannot be grasped (as it is different from the
;nu,naikarasa$Otir, identified #ith the ra,na$@ishva and the Bi,a$@ira,,
#hich can be grasped through the ignorance of the ;tman in the
svapna$,agarana state), is incapable of being e2pressed (as it is
different from the ;nu,natir$;vikalpa, identified #ith the Tai,asa$(utra$
Turi!a, #hich manifests the presence or absence of the svapna$
,agarana and other states in the svapna$tur!a state), is be!ond
thought (as it is outside the ;nu,naikarasa$;nu,naikarasa, identified
#ith the ra,na$ra,na and the Bi,a$Bi,a in the svapa$svapa state,
having onl! the recollection, )I kno# not an!thing of that state-), is
incapable of being given a name (as it is untouched b! the perception
of the ;nu,naikarasa$;vikalpa, identified #ith the ra,na$Bi,a$Tur!a, that
could be named as the #itness of the presence or absence of the
svapna$,agarana and similar states in the svapna$tur!a state), is also
the essence of the conviction in the one ;tman (as it is different from
the perceptions of the ;vikalpa$Otir, identified #ith the Tur!a$@ishva$
@ira,, e2periencing the tur!a$,agarana state), is the annihilation of
#orldl! life (as it cannot bear even the smell of the ;vikalpa$;nu,natir,
identified #ith the Tur!a$Tai,asa$(utra #hich in some cases does not
put an end to #orldl! life and #hich e2periences the tur!a$svapna
state), is Auiescent (as it differs from the e2perience of the ;vikalpa$
;nu,naikarasa, identified #ith the Tur!a$ra,na$Bi,a e2periencing the
tur!a$svapna state), is the auspicious one (as it is the same as final
beatitude H +aival!a H in the disembodied state) and is the non$dual
one (as it is of the form of the supreme non$dual state #ithout a
counter$part) H this (the kno#ers of Brahman) consider as the fourth
(the tur!a$tur!a)8 it is the (same as the) Brahma$ranava. This should
be realiDed and not an! other (called) tur!a. This (tur!a$tur!a) is the
prop to the seekers after liberation as the sun (to the phenomenal
#orld)8 it is self$effulgent (as it is the source of lustre to the sun, etc.,)8
it is the ether of Brahman (as it is #ithout a counter$part)8 it al#a!s
shines as it is the transcendent Brahman. Thus (ends the eighth
chapter of) the Cpanishad.
Id$'. Then &arada inAuiredE )"o# is the real form of Brahman B- The
god Brahma ans#ered (e2pounding) the real form of Brahman. Those
#ho consider that "e (the transcendent Brahman) is one and himself
(the individual self) as another are beasts, though not beasts in their
(true) nature. The #ise (sage) having realiDed thus (that the individual
(elf and Brahman are identical) is released from the ,a#s of death (i.e.
belief in dualit! results in death and renunciation$birth8 that in non$
dualit!, in immortalit!). There is no other path kno#n to reach the goal
(of final beatitude).
Id$*. Time (is the root$cause of #orldl! life, sa! some philosophers),
&ature (sa! the >imamsakas), chance (sa! the atheists), the (five)
elements (sa! the =ainas #ho believe in the eternalit! of the #orld),
>atter (rakriti) (sa! the (aktas), the urusha ("iran!agarbha) (sa! the
1ogins) H thus the speculation (on the cause of #orldl! life). The
combination of these is not (the cause) on account of the e2istence of
the (elf. The (elf too is incapable (of being the cause) on account of its
being sub,ect to happiness and miser!.
Id$.. The! (the kno#ers of Brahman) resorting to the 1oga of deep
meditation perceived the po#er (>a!a) of the self$luminous ;tman,
#ell hidden b! its o#n attributes (of (attva, etc.,), #ho, alone, governs
all these causes including Time and the individual (elf.
Id$0. (>a!a, under the guidance of the (aguna$Brahman H Ishvara H
created the universe. Brahman itself does not perform an! action as it
is nishkri!a). (The! perceived) that (#orld resembling the #heel of a
chariot) in one fell! (>a!a), covered #ith three (the gods Brahma,
@ishnu and (hiva, possessing the po#er of creation, sustenance and
#ithdra#al of the #orld, due to the association #ith the three gunas),
possessing si2teen po#ers (kalas), having fift! spokes #ith t#ent! nails
(in the form of the senses and their ob,ects), having si2 groups of eight
(astakas) #ith one fetter (desire) of man! forms, #ith three kinds of
paths, and having delusion #hich is the cause of the t#o (goodness
and sin, based on love and hatred).
Id$3. 4e think of that (river) the #ater of #hich flo#s in five #a!s
(currents), #hich has five fierce mouths due to five causes, the #aves
of #hich are the five vital airs, #hose source is (the ego) #hich controls
the five senses of perception, #hich has five #hirlpools, #hose speed
of flo# consists of the five miseries, #hich has fift! divisions and #hich
has five ,unctures.
Id$5. In this #heel of Brahman #hich is (the cause of) the life of all, (the
substratum of) the dissolution of all and e2tensive (far vaster than the
sk!), the "amsa (the aramatman in the form of the individual (elf) is
revolved. "aving considered himself as separate (as the individual (elf,
as the ether in the pot #ith reference to the all$pervading ether), and
Brahman as the controlling (elf (he is revolved in the #heel of #orldl!
life)8 and then becoming beloved b! "im (on realiDing the truth in
KThou art ThatK, and )I am Brahman-) (the individual soul) attains
immortalit!.
Id$7. This (described before as different from the (aguna Brahman, or
Ishvara) has indeed been sung (in the Cpanishads) as the supreme
Brahman8 on "im (the essence of the ranava) the triad (is super$
imposed) and it is the support (of the phenomenal #orld) #hich is in
itself8 it is imperishable. +no#ers of the @eda realiDing the difference
(bet#een the (elf and Brahman to be false) and being completel!
devoted to "im are absorbed in the transcendent Brahman.
Id$9. The Lord sustains the universe unified (b! cause and effect), the
perishable (phenomenal #orld) and the imperishable (>a!a), the
manifested (&ature) and the unmanifested (cause, >a!a). The
individual ;tman is considered to be po#erless due to its nature of
being an e2periencer (of pleasure and pain)8 having realiDed the self$
effulgent Being, he becomes free of all bonds.
Id$:. The omniscient and the ignorant are the t#o uncreated beings8
the (former) is the Lord and (the other) the po#erless (anisha)8 there is
indeed the one uncreated (rakriti) #hich is intended for the things of
e2perience and the e2periencer The (transcendent) ;tman is unlimited
and omnipresent and is not an agent (of actions). 4hen (one) realiDes
these three (Ishvara, the individual (elf and rakriti) to be Brahman
(one becomes Brahman).
Id$'<. rakriti (radhana) is perishable8 the Lord ("ara, #ho dispels
ignorance) is immortal and imperishable. The one self$effulgent Being
rules over the perishable (rakriti) and the individual ;tman. B!
repeated deep meditation on "im and concentration of the mind (in
1oga, )I am "e-) and b! the realiDation of true realit!, (there shall be)
the disappearance of the universal illusion (>a!a) at the end (of one-s
ignorance).
Id$''. "aving realiDed the self$effulgent Lord (as identical #ith the (elf)
one is released from all bonds8 #ith all miseries destro!ed there #ill be
an end to births and deaths. B! deepl! meditating on that (that he is
no other than that realit!) and #hen the difference bet#een the bod!
(and the (elf has disappeared) (the sage) realiDes the third supreme
state (of the arameshvara) and (therein) final beatitude (kevala), and
(thus) has fulfilled himself.
Id$'*. This (Brahman) should be realiDed (as oneself), it is everlasting
and present as the individual ;tman8 for there is nothing other than
that that is #orth! of realiDation. "aving considered (#ith illusor!
vision) the e2periencer (individual ;tman), the ob,ective #orld (of
e2perience) and the Ishvara (ruler) (as different), (kno#) that all this
triad has been #ell declared (b! the kno#ers of the @edanta) to be
Brahman (alone).
Id$'.. The means of realiDing this Brahman is the Brahma$@id!a (the
teaching of the Cpanishads) and penance (i.e. deep meditation)8 it is
solel! dependent on the Cpanishads (for its realiDation).
Id$'0. To one #ho thus understands and meditates on one-s (elf alone,
)4hat delusion is there, #hat sorro#, to one #ho beholds oneness B-
"ence (the separateness of) @ira,, the past, the present and the future
(disappears and the!) become of the form of the indestructible
(Brahman).
Id$'3. (ubtler than the atom, greater than the great, the (elf is
situated in the heart of this (ever!) creature. One sees this
transcendent Lord #ho is free from passions b! the grace of the
creator and (thus) becomes freed from sorro#.
Id$'5. "aving no hands and feet, (the Lord) moves fast and grasps
(ob,ects)8 #ithout e!es "e sees8 #ithout ears "e hears. "e kno#s
things to be kno#n (#ithout a mind, as he is omniscient)8 no one
kno#s "im. (kno#ers of the @edanta) speak of "im as the foremost
transcendental urusha (the supreme 6onsciousness).
Id$'7. The #ise (1ogin) does not feel sorro#, having realiDed the ;tman
#ho is bodiless, transcendent and all pervading and #ho is present in
(all) bodies #hich are impermanent.
Id$'9. This transcendent (Being) the prop of all (as @ishnu), #hose
po#ers are be!ond (the reach of) thought, #ho is to be realiDed b! the
esoteric meaning of all the Cpanishads, and #ho is greater than the
(indestructible) great, ought to be realiDed8 at the end of ever!thing
(phenomenal) the emancipator (lit. the harbinger of death to avid!a)
ought to be kno#n.
Id$':. The (all$)#ise, the (most) ancient, the most e2alted of sentient
beings, the Lord of all, the one adored b! all gods, and devoid of
beginning, middle and end, the infinite, the indestructible and the prop
(lit. the mountain) to (the gods) (hiva, @ishnu and Brahma (should be
realiDed).
Id$*<. ;ll this Cniverse made up of the five elements and remaining in
the five, #hich becomes endless in variet! b! their Auintuplication is
pervaded b! him (the ;tman as ;ntar!amin, etc.,)8 but it is
unencompassable b! the parts (thus) Auintuplicated8 (for) it is the
highest of the high and greater than the great, and eternal
auspiciousness b! the effulgence of its o#n form. (Thus the seeker
after liberation should realiDe the (elf as Brahman).
Id$*'. &either one #ho has not refrained from bad conduct, nor one
#ho is not peaceful, nor one #ithout concentrated meditation, nor one
#hose mind is not Auiescent can realiDe him (Brahman) b! (mere)
kno#ledge (of the scripture). (B! the one gaining true kno#ledge
(ra,nana) b! refraining from the evils described above realiDes
Brahman).
Id$**. The (elf (remaining in oneself) reveals itself neither to one (#ho
considers it) as in#ardl! #ise, nor as out#ardl! #ise, nor as gross, nor
as subtle, nor as kno#ledge, nor as ignorance, nor as kno#ledge of
both (e2ternal and internal), nor as conceivable, nor as directl!
connected #ith #orldl! activities. "e #ho realiDes it thus becomes
liberated8 he becomes liberated. Thus said the god Brahma.
Id$*.. The mendicant monk is a kno#er of the real nature of the (elf.
The mendicant monk ,ourne!s alone (as dualit! is foreign to him even
in a cro#d). Like a deer timid through fear, he remains (#ithout mi2ing
#ith compan!). "e does not stand in the #a! (of others- progress).
%iscarding ever!thing other than his (bare) bod!, sustaining his life in
the manner of a bee (b! collecting food from different places) and
deepl! meditating on his (elf and #ithout seeing an! difference in all
things from his o#n (elf, he becomes liberated. This mendicant monk
abstaining from being the agent of all (#orldl!) actions, freed from
(duties of) the preceptor, disciple, scripture, etc., and discarding all
bands of the phenomenal #orld, is untouched b! delusions. "o# can
the mendicant monk devoid of #ealth be happ! B "e is rich (as he has
the #ealth of Brahman), be!ond both kno#ledge and ignorance,
be!ond pleasure and pain, illumined b! self$effulgence, celebrated
among all (people), omniscient, the giver of all great po#ers, the lord
of all H thus he considers himself. That is the highest place of Lord
@ishnu #here the 1ogins, having reached it never return (therefrom).
The sun shines not there, nor does the moon. "e never again returns
(to #orldl! life), he never returns. That is final beatitude (+aival!a).
Thus (ends) the Cpanishad. Fnd of the ninth chapter (and the
Cpanishad).
"ere ends the &arada$arivra,akopanishad, included in the ;tharva$
@eda
*iralamba Upanishad
'. I shall raise and ans#er (Auestions covering) all that must be kno#n
for liAuidating the misfortunes of living beings plunged in ignorance.
*. (') 4hat is Brahman B
(*) 4ho is God B
(.) 4ho is living being B
(0) 4hat is rakriti B
(3) 4ho is the (upreme (elf B
(5) 4ho is Brahma B
(7) 4ho is @ishnu B
(9) 4ho is /udra B
(:) 4ho is Indra B
('<) 4ho is (the god of) %eath B
('') 4ho is the (un B
('*) 4ho is the >oon B
('.) 4ho are the Gods B
('0) 4ho are the demons B
('3) 4ho are the evil spirits B
('5) 4ho are men B
('7) 4ho are #omen B
('9) 4ho are animals and so forth B
(':) 4hat is the immobile B
(*<) 4ho are the Brahmanas, etc., B
(*') 4hat is a caste B
(**) 4hat is deed B
(*.) 4hat is a non$deed B
(*0) 4hat is kno#ledge B
(*3) 4hat is ignorance B
(*5) 4hat is pleasure B
(*7) 4hat is pain B
(*9) 4hat is heaven B
(*:) 4hat is hell B
(.<) 4hat is bondage B
(.') 4hat is liberation B
(.*) 4hat is to be adored B
(..) 4ho is the disciple B
(.0) 4ho is the sage B
(.3) 4ho is the deluded B
(.5) 4hat is the demoniac B
(.7) 4hat is austerit! B
(.9) 4hich is the supreme abode B
(.:) 4hat is to be sought after B
(0<) 4hat is to be re,ected B
(0') 4ho is the renouncer ((ann!asin) B
.. (') Brahman is the ineffable (pirit. It appears as the >ahat (the
(ankh!an Great), the ego, (the elements) earth, #ater, fire, air and
ether H the macrocosm and as actions, kno#ledge and ends. It is non$
dual and free from all ad,uncts. It is big #ith all po#ers and is #ithout
beginning and end. It ma! be spoken of as pure, good, Auiescent,
unAualified.
0. (*) God is the veritable Brahman that, depending on Its po#er called
rakriti creates the #orlds and enters (into them) as the inner
6ontroller of Brahma, etc., ("e) is Ishvara, as "e controls the intellect
and the sense$organs.
3. (.) The living being (=iva) is he #ho, through false superimposition,
affirms )I am gross- due to )the name and form- of Brahma, @ishnu,
Isana, Indra, etc. (=iva thinks)E Though I am one, due to the differences
of the causes that originate the bod!, the =ivas are man!.
5. (0) rakriti is but the po#er of Brahman8 it is intellectual in nature
and competent to create the variegated and marvellous #orld from
(the matri2) of Brahman.
7. (3) The supreme (elf is Brahman alone being altogether different
from bod!, etc.
9$:. (5$*<) Brahma, @ishnu, Indra, (the god of) %eath, the (un, the
>oon, the gods, the demons, men, #omen, animals, etc.8 the immobile
the Brahmanas, etc.8 are that ver! (pirit.
'<. (*') &either skin nor blood nor flesh nor bone has caste8 To self is
caste ascribed through mere usage.
''. (**) )I do the deeds that are done through sense$organs- H the
deed thus done as centred in the (elf alone is the deed (in Auestion).
'*. (*.) The deed done #ith conceit as agent and en,o!er, causing
birth, etc., binds8 The non$deed is the obligator! and occasional action
H sacrifice, hol! vo#, austerit!, gifts, etc., done #ithout desire for their
fruit.
'.. (*0) +no#ledge is the immediate realiDation, due to the disciplining
of bod! and sense$organs, service rendered to the Teacher, hearing,
thinking and meditation, that there is nothing but (pirit, the essence of
both sub,ects and ob,ects, #hich is immutable among the mutables like
pots and clothes, the same in all, their innermost (essence).
'0. (*3) Ignorance is the illusor! kno#ledge H like that of the snake in
the rope H of Brahman that is ;ll in all, all$pervasive and non$dual. (This
illusor! kno#ledge) is associated #ith a pluralit! of selves based on the
pluralit! of the ad,uncts of bondage and liberation, viD.8 stations in life,
castes, men, #omen, the immobiles, mankind, (lo#er) animals and
gods.
'3. (*5) leasure is the blissful state that succeeds the kno#ledge of
the essence of Being, Intelligence and Bliss. (*7) It (%ukha $ pain) is the
mere (ankalpa (or the thinking) of the ob,ects of mundane e2istence
(or of not$(elf).
'5. (*9) "eaven is the association #ith the hol!.
'7. (*:) ;ssociation #ith the #orldl! folk #ho are unhol! alone is hell.
'9. (.<) Bondage consists in imagining due to the beginningless latent
impressions of nescience, )I am born, etc.-
':. Bondage consists in imagining a plunge into the flu2 of e2istence
#ith its possessive claims on fields, gardens, houses, children, #ives,
brothers, mothers and fathers.
*<. Bondage is the conceit of egoistic agenc! in regard to actions, etc.
*'. Bondage is the imagination prompted b! the desire for the eight
po#ers, anima, etc.
**. Bondage is the imagination prompted b! the !earning for adoring
gods, men, etc.
*.. Bondage is the imagination (leading to) the practice of 1oga #ith its
eight limbs, 1ama, etc.
*0. Bondage is the planning of action and duties bound up #ith castes
and stations of life.
*3. Bondage is to imagine that ;tman has Aualities like doubts, fear,
etc.
*5. Bondage is to plan (to acAuire) kno#ledge, to perform sacrifices,
vo#s, austerit! and (make) gifts.
*7. Bondage is to plan to devote oneself e2clusivel! to moksha.
*9. Bondage is #hat springs e2clusivel! from imagination.
*:. (.') Liberation is the attenuation, through discrimination bet#een
the eternal and the ephemeral, of the sense of o#nership in regard to
ob,ects that generate fleeting pleasures and pains in the
transmigrator! life.
.<. (.*) ;dorable is the teacher #ho leads one to Brahman, the (pirit
d#elling in all bodies.
.'. (..) The disciple is Brahman indeed that remains altogether
immersed in the kno#ledge of the #orld as obliterated b! the
a#areness (of its ground, viD., Brahman).
.*. (.0) The sage is the kno#er of the essence of (elf$a#areness
present in all as their innermost (part).
... (.3) The deluded is he #ho is sustained b! the conceit of egoism as
regards agenc!, etc.
.0. (.5) %emoniac is the austerit!, rooted in entrenched attachment,
aversion, destructive violence, h!pocris!, etc.8 that torments oneself
b! performing )repetition of hol! names- and ;gnihotra #hile fasting
and that is prompted b! the desire to secure the po#er of gods like
Brahma, @ishnu, Indra and Isana.
.3. (.7) ;usterit! is the burning, in the fire of immediate realiDation of
the #orld-s falsit!, of the seed of imagination fashioned b! the desire
to secure the po#er of Brahma, etc.
.5. (.9) The supreme abode is Brahman-s status, one of eternal
freedom, comprising Being, Intelligence, and Bliss, be!ond the Aualities
of the inner organ and the sense$organs and the vital breaths.
.7. (.:) To be sought after is the essence of the pure (pirit
undetermined b! space, time and ob,ects.
.9. (0<) To be re,ected is the thought that true is the #orld other than
one-s o#n (elf that is perceived b! the false sense organs and the
intellect.
.:. (0') The (ann!asin (mendicant monk) is the #andering
independent ascetic #ho has kno#n for certain, in the indeterminate
concentration (&irvikalpa$(amadhi), )I am Brahman-. "e is led upto it
through the e2periential kno#ledge of the contents of >a,or te2ts likeE
)There is no pluralit! here-8 );ll this is Brahman-8 KThat Thou ;rtK, etc.8
after renouncing all duties, sense of possession and the ego, and
taking refuge in the beloved Brahman. That ascetic is liberated8 he is
adorable8 he is the 1ogin8 he is the Immense8 he is the Brahmana.
"ere ends the &iralambopanishad belonging to the (ukla$1a,ur$@eda.
*arayana Upanishad
(hanthi ata
Mra!er for peaceN
Om (ahananavathu.
(aha nou bunakthu.
(aha veer!ai kara vahai
The,asvinaava dhithamasthu
>aa vid#ishavahai
Om (anthi santhi santhi.
together8
>aa!a thath kar!amakhilam !ad bodhadha!th!a pahnavam.
Tripan nara!anakh!am thath kala!e s#athma mathratha.
I #ould tell !ou about that kno#ledge called I&ara!ana principle #ith
three aspectsc kno#ing #hich >a!a (illusion) and all that #hich
happens because of >a!a #ill vanish entirel!.
Om adha purusho ha vai &ara!ano akaama!ath. ra,a sru,e!ethi.
&ara!anath prano ,a!athe. >ana sarvendri!ani cha kham va!ur
,!othirapa prithvi vis#as!a dharini. &ara!anath brahma ,a!athe.
&ara!anath /udra ,a!athe. &ara!anath Indro =a!athe. &ara!anath
pra,apathi pra,a!athe. &ara!anath %#adasa aadhith!a /udra @asava
sarvaani 6handamsi &ara!ana deva (amudpad!anthe. &ara!anath
pravarthanthe. &ara!ane pralee!anthe. Fethath /ig veda siro adithe. '
Om!
&ara!ana desired to create people. Because of this thought, (oul
(prana) rose from him. >ind and all bod! parts, sk!, air, light, #ater
and the earth #hich can carr! all these created beings took their form.
Lrom &ara!ana, Brahma #as born. Lrom &ara!ana, /udra #as born.
Lrom &ara!ana, Indra #as born .Lrom &ara!ana those people #ho rule
these human beings #ere born. Lrom &ara!ana, the t#elve suns,
eleven /udras, Fight @asus and all those meters (for #riting) #ere
born. ;ll these function because of &ara!ana. ;ll these end in
&ara!ana. Thus is read, the Cpanishads of /ig @eda.
MThe t#elve ;dith!as (sons of ;dithi) are %atha, >ithra, ;ar!ama,
/udra, @aruna, (ur!a , Bhaga, @ivas#an, oosha, (avitha, Th#ashta
and @ishnu.
The eleven /udras are >an!u, >anu, >ahinasan, >ahan, (hivan,
/uthud#a,an, Cgra rethas, Bhavan, +aman, @amadevan and
%ruthavruthan.
The eight @asus #ho are children of @asu #ho is the daughter of
%aksha are %haran, %ruvan, (oman, ;hass, ;nilan, ;nalan
rath!ushan and rabhasan.N
;dha nith!o &ara!ana. Brahma &ara!ana. (hivascha &ara!ana.
(hankrascha &ara!ana. +aalascha &ara!ana. %isascha &ara!ana.
@idhisascha &ara!ana. Oordh#ascha &ara!ana. ;dhascha &ara!ana.
;nthar bahischa &ara!ana. &ara!ana eevedam sarva !ad bhootham
!achcha bhav!am. &ish kalanko niran,ano &irvikalpo niraakh!atha
shabho deva eka &ara!ano na d#ithe!esthi kaschit. 1a evam veda sa
vishnureva bhavathi sa @ishnureva bhavathi. Fthad 1a,ur veda siro
adithe. *
"e is perennial. &ara!ana is Brahma. &ara!ana is (hiva. &ara!ana is
Indra and +aala (god of death). ;ll directions are &ara!ana. ;ll sides
are &ara!ana. Inside and outside is &ara!ana. &ara!ana is #hat has
happened, #hat is happening and #hat #ill happen. &ara!ana is the
onl! God #ho is blemish less, stain less, order less, end less and #ho
cannot be described and #hen &ara!ana is there, there is no other
second. "e #ho kno#s this, becomes himself Lord @ishnu. Thus is read,
the Cpanishads of 1a,ur @eda.
Om ith!agre v!aahareth nama ithi paschath. &ara!anasa
eth!uparishath. Om ith!ekaksharam. &ama ithi dh#e akshare.
&ara!ana!ethi anchaksharani. Fthad#ai &ara!anas!ashtaksharam
padam. 1oha vai &ara!anas!a ashtaksharam pada madh!ethi.
;;napabroova sarva ma!urethi. @indathe ra,apath!am ra!asposham
go#path!am thatho amruthath#amasruthe thatho amrutha masnutha
ithi. Fthath (ama @eda siro adithe. .
Tell IOm I first and then tell I&amaJ ;fter this tell I&ara!anaJ. There is
one letter in IOmJ. There are t#o letters in I&amaJ. There are five
letters in I&ara!ana.J Together is formed the eight lettered IOm &amo
&ara!anaJ. "e, #ho tells these eight letters, attains full life #ithout an!
blemish. "e #ould attain salvation after becoming the lord of the
people and be blessed #ith lots of #ealth, lots of co#s and all other
forms of #ealth. Thus is read the Cpanishads of (ama @eda.
rath!ganandamJ brahma purusham pranas#aroopam. ;akara.
Cukara, makaro ithi. Thaa anekadha samabhavath thadho mithi
!amukth#a much!athe !ogi ,anma samsara bandhaath. Om namo
&ara!ana!ethi manthropasako vaikuntabhuvanam gamish!athi.
Thdidam pundareekam vignana danam thasmad thaddhabamathram.
Brahman!o devaki puthro brahman!o madhu soodhana. Brahman!a
pundarikaksho brahman!a @ishnurach!utha ithi. (arva
bhoothasthamekam vai nara!anam karana purusha makaranam
parabrahmom ethad adharva siro adithe. 0
That ever happ! brahma purusha (soul) is of the form of pranava
(IomJ) #hich is made of ,oining I;aJ, CuJ and I>aJ. That pranava
(Brahma urusha) gro#ing in several #a!s becomes IOmJ and that
!ogi (student of !oga) #ho meditates on it attains salvation. That !ogi
#ho meditates on IOm &amo &ara!ana!aJ reaches @aikunta, the
abode of Lord @ishnu. That @aikunta is nothing but the "ruda!a +amala
(lotus like heart) #hich is full of eternal #isdom from #hich a streak of
light similar to lightning emanates. The son of %evaki is Brahmam. The
>adhu (udhana (he #ho killed >adhu) is Brahmam. The lotus e!ed
one is Brahmam and also Lord @ishnu #ho is ;ch!utha. That urusha
#hich is the reason for e2istence of all beings is surel! &ara!ana. "e is
also the causeless IOmJ, #hich is ara Brahmam. Thus is read the
Cpanishads of ;tharva @eda.
ratharadhi!ano rathri krutha papam nas!athi. (a!am adhi!anom
divasa krutha papam naas!athi. >aadh!am dinam aadhith!aa
abhimukho adhi!ana pancha maha pathako upa pathakath
pramuch!athe. (arva @eda para!ana pun!am labhathe. &ara!ana
sa!u,!amvaa prothi. (riman &ara!ana (a!u,!am mavapnothi cha evam
@eda. 3
"e #ho reads this in the morning destro!s the sin he has committed at
night. "e #ho reads this in the evening destro!s the sins he has
committed during da! time. "e, #ho reads this at noon addressing the
(un, gets rid of the five great sins as #ell as subsidiar! sins. "e also
gets the hol! effect of reading all @edas. "e becomes one #ith Lord
&ara!ana at the end. This is the kno#ledge of @eda.
together8
"ere ends the &ara!anopanishad belonging to the +rishna$1a,ur$@eda.
MublisherKs &oteE This 'arayana )panishad is listed as one o& the *+,
)panishads in another !ersion o& $u"ti"a )panishad. The )panishad
-'arayana- listed in our !ersion o& $u"ti"a )panishad actually eans
$aha 'arayana )panishad.N
*irvana Upanishad
'. &o# #e shall e2pound the &irvanopanishad.
*. The aramahamsaE I am "e.
.. The mendicant monks #ho #ear marks of renunciation in#ardl!.
MThe! are the ascetics entitled to stud! this Cpanishad.N
0. (The! are) the protectors of the field in #hich I$ness (indicative of
the separateness of the (elf) is destro!ed.
3. Their settled conclusion is partless like ether.
5. (Their heart) is the river of immortal #aves.
7. (Their heart) is imperishable and unconditioned.
9. (Their preceptor) is the (realiDed) sage free from doubts.
:. The divine being (the! adore is) final beatitude.
'<. Their activit! is free of famil! (and other) ties.
''. Their kno#ledge is not isolated.
'*. (The! stud! andbor teach) the higher scripture.
'.. (The! constitute) the propless monastic centre.
'0. Their dedication (is to reveal Brahman) to a group (of #orth!
disciples).
'3. The instruction is the non$e2istence (of things other than
Brahman).
'5. This dedication brings ,o! and purification (to the disciples).
'7. Their sight is (like) seeing the t#elve suns.
'9. %iscrimination (of the real from the unreal) is (their) protection.
':. Their compassion aloe is the sport.
*<. (The! #ear) the garland of bliss.
*'. In the cave of one seat (is) their audience of happiness, free from
restrictions of !oga$postures.
**. (The!) subsist on food not prepared (speciall! for them).
*.. Their conduct is in consonance #ith the realiDation of the oneness
of the (elf and Brahman ("amsa).
*0. The! demonstrate to disciples (b! their conduct) that Brahman is
present in all beings.
*3. True conviction is their patched garment. &on$alignment is their
loin$cloth. /eflection (of the truths of the @edanta) is their
(emblematic$)staff. The vision of Brahman (as non$different from the
(elf) is their !oga$cloth. (andals (consist in avoiding contact #ith
#orldl!) #ealth. ;ctivit! (for bare living) at the behest of others. Their
bondage (is onl! in the desire to direct) the +undalini (into the
(usumna). Liberated #hile alive, as the! are freed from denial of the
highest (Brahman). The oneness #ith (iva is their sleep. True
kno#ledge (b! den!ing ,o! in ;vid!a) or the +hechari$mudra is their
supreme bliss.
*5. The (bliss of) Brahman is free from the (three) Aualities ((attva,
/a,as and Tamas).
*7. (Brahman) is realiDed b! discrimination (of the real from the unreal)
(and) it is be!ond the reach of the mind and speech.
*9. The phenomenal #orld is impermanent as it is produced (from
Brahman #hich alone is real)8 it is similar to a #orld seen in a dream
and an elephant in the sk! (i.e. illusor!)E similarl! the cluster of things
such as the bod! is perceived b! a net#ork of a multitude of delusions
and it is fancied to e2ist as a serpent in a rope (due to imperfect
kno#ledge).
*:. The (#orship of) gods named @ishnu, Brahma and a hundred others
culminates (in Brahman).
.<. The goad is the path.
.'. (The path) is not void, onl! conventional.
.*. The strength of the supreme Lord (is the support to the aerial
path).
... The 1oga accomplished b! truth is the monaster!.
.0. The position (heaven) of gods does not constitute its real nature.
.3. The prime source Brahman is self$realiDation.
.5. (The ascetic) shall meditate on the absence of distinction, based on
the Ga!atri through the ;,apa >antra.
.7. /estraint on the mind is the patched garment.
.9. B! 1oga (there is) the vision (e2perience) of the nature of
everlasting bliss.
.:. Bliss is the alms that he en,o!s.
0<. /esidence even in the great cemeter! is as in a pleasure garden.
0'. ; solitar! place is the monaster!.
0*. 6omplete Auiescence of the mind is the practice of Brahmavid!a.
0.. "is movement is to unmani state.
00. "is pure bod! is the propless seat of dignit!.
03. "is activit! is the bliss of the #aves of immortalit!.
05. The ether of consciousness is the great established conclusion.
07. Instruction in the emancipating mantra results in efficienc! of
bodil! limbs and mind for possessing divine po#er in practising
tranAuillit!, self$restraint, etc., and in the realiDation of the oneness of
the (so$called) higher and lo#er (elf.
09. The presiding deit! (of the Taraka) is the everlasting bliss of non$
dualit!.
0:. The voluntar! religious observance is the restraint of the inner
senses.
3<. /enouncing (t!aga) is the giving up of fear, delusion, sorro# and
anger.
3'. (/enouncing results is) the en,o!ment of bliss in the identit! of the
higher and lo#er (self).
3*. Cnrestrainedness is pure po#er.
3.. 4hen the realit! of Brahman shines in the self there is the
annihilation of the phenomenal #orld #hich is enveloped b! the po#er
of (hiva (>a!a)8 similarl! the burning of the e2istence or non$e2istence
of the aggregate of the causal, subtle and gross bodies.
30. "e realiDes Brahman as the prop of the ether.
33. The auspicious fourth state is the sacred thread8 the tuft (too)
consists of that.
35. (To him) the created #orld consists of consciousness8 (so also) the
immovable and the group of various beings.
37. Cprooting (the effect of) karman is (mere) talk8 in the cemeter!
((elf$Brahman), illusion, )mine$ness- and ego have been burnt.
39. (The realiDed arivra,aka) has his bod! intact.
3:. >editation on the true form #hich is be!ond the three attributes (of
(attva, /a,as and Tamas)8 (even this) condition (of distinction )I am
Brahman-) is a delusion #hich shall be annihilated The burning of the
attitude of passion, etc., (ought to be done). The loin cloth ought to be
rough and tight (so that the vital energ! moves up#ard in perpetual
celibac!). %eer$skin garment for long (and later to be unclad). The
unstruck mantra (the Om in the fourth state turi!a) is practised b!
refraining from (#orldl!) action. 6onducting himself freel! (as he has
reached a stage #hich is be!ond good and bad, he realiDes) his true
nature #hich is liberation.
5<. "is conduct (of serving a primar! ;vadhuta) as a ship (to cross the
ocean of #orldl! life and) reach the transcendent Brahman8 practising
celibac! till tranAuillit! is attained8 getting instruction in the stage of a
celibate student, or learning (the truth) in the stage of a d#eller in the
forest (@anaprastha) he (embraces) renunciation #herein all (true)
kno#ledge is established8 at the end he becomes of the form of the
indivisible Brahman, the eternal, the annihilator of all doubts.
5'. This &irvanopanishad (the secret doctrine leading to final
beatitude) shall not be imparted to one other than a disciple or a son.
Thus (ends) the Cpanishad.
"ere ends the &irvanopanishad, as contained in the /ig$@eda.
Nrisimha Poorva Tapaniya Upanishad
The First Upanishad
'hagawan 4arasi$ha who is partl# hu$an an partl# lion shines as 0ara/rah$a with
Rutha &iscipline o) the +isi/le worl( an Sath#a &/asic truth(. De appears with two
colours +i<. /lac, an golen re. Dis nature is to go up an he has a +er# terri/le an
)earso$e stare /ut he is a 2San,ara3 oing goo to people. De is calle 24eela .ohitha
&De who is re an /lac,(3 /ecause his nec, is /lac, an the top o) it is re. -n another o)
his aspects he is U$apathi &hus/an o) U$a( an 0asupathi &.or o) all /eings(. De
hols the /ow calle 20ina,a3 an has great luster. De is the go o) all ,nowlege. De is
go o) all /eings. De is the .or o) all Aeas. De is the /oss o) 'rah$a an De is praise
/# YaBur Aea. One shoul ,now the praise o) Sa$a Aea o) hi$. Those who ,now that
will attain the eathless state.
The e!ond Upanishad
>e+as were a)rai o) eath* sins an )a$il# li)e. The# approache 0raBa 0athi. De tol
the$ a/out the 4arasi$ha 5antra which was 2the 6ing o) all 5antras3 written in
"nushtup $eter. 'ecause o) this* the# won +ictor# o+er eath. The# won o+er all sins an
also estro#e the pro/le$s o) )a$il# li)e. So an# o) those who are a)rai o) eath* sins
an )a$il# li)e* shoul get the$sel+es taught the 24arasi$ha 5antra3 which is calle
2the 6ing o) 5antras3 an which is written in anushtup $eter. The# all woul win o+er
eath an win o+er sin as well pro/le$s ue to )a$il# li)e.
The 6ing o) 5antras:
LThe )ollowing is a si$ple translation o) the 6ing o) 5antras o) .or 4arasi$ha an
what )ollows is an explanation an Busti)ication o) each escription.(
5# salutations to That 4rusi$ha*
:ho is )ierce*
:ho is heroic*
:ho is 5aha Aishnu*
:ho is /urning*
:ho has )aces e+er# where*
:ho is hal) .ion an hal) 5an*
:ho is )ear)ul*
:ho is sa)e*
:ho is eath an eathlessness.
De is calle 2Ugra L)ierceN3 /ecause /# his power De creates* loo,s a)ter* estro#s an
ele+ates without /rea, an also attracts all e+as* all /eings* all /hoothas De# .or
4arasi$ha* #ou who is /eing praise /# $e* please gi+e $e perennial happiness e+en
when - a$ in this /o# which is not per$anent. .et #our soliers ,ill all $# ene$ies who
are i))erent )ro$ $e. 1
De is calle 2Aeera LheroicN3 /ecause /# his power De $a,es all worls* all e+as* all
/eings an all /oothas pla#* an allow the$ to ta,e rest an also creates* helps the$ grow
an attracts without an# /rea, these worls* e+as* /eings an /oothas. De is /ehin
e+er# action* +er# capa/le* $ountain li,e an one who )ul)ills the esires o) e+as. 8
De is 25aha Aishnu3* /ecause he per+aes in all the worls an $a,es all the worl
per+ae* si$ilar to the )att# gu$ that spreas in all $eat* )ro$ this sie to that an also
)ro$ other sie to this sie. There is nothing in the worl that is not hi$. De is per+aing
in all things in the worl. De is the leaer o) all souls. :orship o) souls is Dis worship.
De exists in all the three shining things +i<. 5oon* Sun an )ire. 9
De is calle 2Hwalantha$ L/urningN3* /ecause he $a,es the entire worl which inclues
all e+as* all /eings an all 'hoothas shine /ecause o) his luster an also shines in the$
an $a,es the$ release )la$es. De is the one who create the worl an $a,es it rapil#
$ultipl#. De is the one who shines /ecause o) his own luster an also $a,es others shine.
De spreas heat throughout the worl an $a,es the worl swelter. De spreas his ra#s
e+er#where an $a,es the$ release ra#s. De has a personalit# which causes onl# goo.
De gi+es onl# that which is goo an he is goo. ;
De is calle 2Sar+atho 5u,ha$ Lha+ing )aces e+er#whereN3 /ecause he sees e+er#where
without ha+ing an# organs* he is a/le to hear e+er# thing* he is a/le to go e+er# where* he
is a/le to attract e+er#thing* an also /ecause he is sprea e+er#where an exists e+er#
where. -n the /eginning he was alone an he has /eco$e all these things now. Those who
rule o+er the worl ca$e )ro$ hi$. -n the en e+er#thing goes /ac, an $erges in hi$. -
salute hi$ who has )aces e+er# where. =
"$ong all ani$als the $ost )ear so$e an also $ost special is the lion. That is wh# 1o
o) the Uni+erse too, /irth as 4arasi$ha. That eathless )or$ /eca$e one which oes
goo to the entire worl. That is wh# he is calle 24arasi$ha$ Lhal) $an an hal) lionN3.
That 5aha Aishnu who has this )earso$e )or$ oes not cause )ear a$ong his e+otees.
De is /eing worshippe an praise /# the$. De is the one who tra+els all o+er earth an
also one who li+es on the $ountain top. -n his )or$ o) Tri+i,ra$a* he $easure all the
worls in three steps. ?
De is calle Q'heeshana$ L)ear )ullN3 /ecause all the crows o) e+as* $en an 'hoothas
an all the worls run awa# )earing Di$F /ut he is not a)rai o) an#thing. The win /lows
/ecause it is a)rai o) Di$. The Sun rises a/o+e /ecause he is a)rai o) Di$. -t is /ecause
o) )ear )or Di$* that the 1o o) )ire* -nra an the 1o o) eath o their wor,. @
De is calle 2'hara$ Lsa)eN7 /ecause he is goo things personi)ie* /ecause he )ore+er
shines gi+ing goo things* /ecause he $a,es others shine* /ecause he is superior an
/ecause he oes +er# goo things. De# >e+as* we ha+e to hear with our ears a/out this
2'hara$3. De#* those o) #ou who are )it to /e worshippe* we ha+e to see with our e#es
that 2'hara$3. .et us li+e as $uch as the 1os li+e with health# organs an health#
/oies praising an singing Di$. 8
De is calle 25ruth#uE5ruth#u$ Leath an eathlessnessN3 /ecause Bust /# $ere
thought o) Dis e+otees* he estro#s eath an unti$el# eath to the$. De is one who
gi+es the ,nowlege o) the soul an also one who gi+es strength. "ll e+as /ow /e)ore
Di$ an praise Di$. .et us satis)# Di$ /# o))ering Di$ 2Da+isE)oo3 through the )ire
sacri)ice /ecause e+en his shaow is nectar an he is the eath which estro#s eath. C
De is worshippe /# the chanting o) 24a$a$i L- salute hi$N3* /ecause he is /eing
worshippe /# all e+as* all those who ha+e )orsa,en his worl an all those who swear
/# 'rah$a$ an also /ecause the lor o) the Aeas worship hi$ telling these wors.
-nra* 5ithra &Sun(* "r#a$a an all other e+as exist in hi$. 10
- was /orn /e)ore this worl which is prett# an orerl#. - existe e+en /e)ore the e+as. -
a$ the central power o) that which ne+er ies. De who gi+es $e &in $# )or$ as )oo )or
people( in charit#* /eco$es the one who protects the soul. -) gi+en without unerstaning
this* - who a$ )oo* eat the one who eats. - a$ the one who /eco$es all the worl an
estro#s it. 5# light is li,e that o) a sun* who staning alone gi+es light to all the worl.
This Upanisha sa#s that one who unerstans this attains sal+ation. 11
The Third Upanishad
The e+as reIueste 'rah$a to teach the$ the power o) "nushtup 5antra RaBa &The ,ing
o) Chants set to anushtup $eter( an also its root. 'rah$a tol the$:
This illusion &5a#a( which is the power o) 4arasi$ha &which is EE$( is the one which
creates e+er#thing* protects the$ an estro#s the$. There)ore #ou ha+e to reali<e that
this illusion is the power. The one who unerstans the power o) this illusion* he crosses
all sins an also attains eathlessness. De enBo#s the wealth with )a$e. The experts in
'rah$a$ argue a$ong the$sel+es whether this is short* long or extra long
&0ronunciationM(. One who pronounces this with short ening* will /urn awa# all sins an
woul attain eathlessness. De who pronounces this in long ening* woul get wealth
with )a$e an also attain eathlessness. De who pronounces it with extra long ening
woul attain ethereal ,nowlege an also eathlessness. :hat )ollows is the explanation
gi+en /# sages:
2Oh power /ehin EE$ who is the personi)ication o) the power o) illusion* please protect
us. 0lease /less us so that we are a/le to cross easil# in a straight )orwar $anner this sea
o) /irth an eath. 0eople who ,now #ou* call #ou also as Sreee+i* .a,sh$i* 0ar+ath#*
'hooe+i &The 1oess o) Earth(* Sashti >e+i* Sree Aih#a an -nra Sena. ReIuesting
#ou to gi+e $e long li)e* - su/$it $#sel) to #ou who is the $other o) all Aeas.
"ll the /eings an things in the worl were prouce )ro$ the s,# &Ether(. "ll li+ing
things were $ae )ro$ the s,#. The# li+e in the s,#. The# go towars the s,# an enter
an isappear there. So we ha+e to unerstan that the s,# is the root &The root wor )or
the s,# is Da$(.3
The explanation gi+en /# sages are as )ollows:
2That root 2Da$3 is the Sun 1o tra+eling in the pure s,#* in 2"ir3 in the at$osphere* in
2Oire3 in )ire sacri)ices* an exists as 21uests3 in ho$es. That is the onl# one thing which
is with e+as an also with $en. -t is the truth. -t is that thing which is /orn out o) s,#*
water* earth* sacri)icial )ire an $ountains. This is the great truth. The Upanisha sa#s
that 2onl# the one who ,nows this ,nows the secret i$plication o) the $antra3.
Fourth Upanishad
The e+as approache 'rah$a an as,e hi$ to teach the$ a/out the /ranch &part(
$antras o) the 4arasi$ha 5antra RaBa. 'rah$a tol the$ that the# shoul ,now that the
0rana+a* Sa+ithri* YaBur .a,sh$i an 4arasi$ha 1a#athri are the )our parts &'ranches(
o) 4arasi$ha 5antra an also that an# one who ,nows this attains eathlessness.
1. 0rana+a$ is nothing /ut 2O$3
8. The Sa+ithri 5antra which protects those who chant it is tol in YaBur Aea. -t has
sprea throughout the worl. The Sa+ithri "shta,shara &Eight letters( consists o) the two
letters 21runi3* the three letters* 2Soor#a3 an the three letters 2"ahith#a3. This is a
chant which increases #our stature an #our wealth. 1reat wealth will co$e in search o)
one who ,nows this.
9. The YaBur 5ahala,sh$i 5antra is 2O$ 'hoor .a,sh$i* 'hu+ar .a,sh$i* Su+a 6ala
6arni* Thanno .a,sh$i 0rachoa#ath3. This has 8; letters. "ll this uni+erse is in the
)or$ o) this 1a#athri. So the one who ,nows this YaBur 5aha .a,sh$i 5antra* woul
enBo# great wealth with lot o) )a$e.
;. The 4arasi$ha 1a#athri is* 2O$ 4rusi$ha#a Aih$ahe AaBra 4a,ha#a >ee$ahi.
Thannah Si$ha 0rachoa#ath3. This is the $antra in which all the Aeas an >e+as
resie. The one who ,nows this woul /e the one with who$ the >e+as an Aeas will
li+e )ore+er.
The e+as approache 'rah$a an as,e hi$* 2'# chanting which 5antra* 1o will ta,e
great $erc# on us an gi+e us a sight o) Dis )or$. 0lease tell us a/out that.3 Then
'rah$a tol the$ as )ollows:
2O$* U$* O$. Yo Aai 4irusi$ho >e+o 'hagawan Yascha 'rah$a Thas$ai Ao 4a$o
4a$ah. O$ 6ra$ O$. Yo Aai 4rusi$ho >e+o 'hagwan Yascha Aishnu Thas$ai Aai
4a$o 4a$a. O$ Aee$ O$. Yo Aai 4rusi$ho >e+o 'hagwan Yascha 5aheswara
Thas$ai Aai 4a$o 4a$a.3
LThe 98 gos to who$ si$ilar $antra has to /e pra#e with U$E,ra$EAee$ERa$ are
'rah$a* Aishnu* 5aheswara 0urusha* Eashwara* Saraswathi* Sree 1owri* 0ra,uthi*
Aih#a* O$,ara* "rha $athra* Aehaa* 0ancha,h#a* Saptha A#ahrua#a* .o,a 0ala*
Aasa+a* Rura* "ahith#a* "shtou 1ruha* 5aha 'hootha* 6aala* 5anu* 5ruth#u* Ya$a*
6anha,a* 0araana* Soor#a* So$a* Airat 0urusha* an Hee+a an in the en chant 2O$
Da$* O$* Yo Aai 4rusi$ho >e+o 'hagawan Yascha Sar+a$ Tas$ai Aai 4a$o 4a$a.3(
'rah$a tol* 2-) One who pra#s 1o ail# using these 98 $antras* 1o will /eco$e
greatl# please an woul appear personall#. So to an# one who pra#s 'hagawan
4arasi$ha using these $antras* De woul appear to hi$ personall#. That e+otee woul
also see e+er#thing an attain eathlessness .Thus tells the great Upanisha.3
Fi"th Upanishad
>e+as approache 'rah$a an reIueste hi$* 2'hagawan* please tell us a/out the
)a$ous Cha,ra calle 5aha Cha,ra. The sages tell that 3-t is suppose to )ul)ill all the
wishes an is the gatewa# to sal+ation3.
.or 'rah$a tol the$:
2Suharshana &the hol# wheel o) .or Aishnu( is that great Cha,ra. On its $ile is
written* the Tara,a $antra &O5( an also the single letter o) 4arasi$ha &6shrou$(* on
its six petals o) the Suarshana six letters &Sahasrara Du$ 0hat( are written* on its eight
petals the eight letters &O$ 4a$o 4ara#ana#a( are written* on its twel+e petals is written
the twel+e hol# letters &O$ 4a$o Aasue+a#a(* on its sixteen petals* the $athru,a
&$oel( sixteen letters with their roots &"$ "a$* E$* EE$R. "ha( is written an on its
98 petals are written the letters o) the 24arasi$ha "nushtup 5antra RaBa.3 This is the
Suarshana Cha,ra* This )ul)ills all ones wishes an is the gatewa# o) sal+ation. -t is a
)or$ o) YaBur Aea* Rig Aea* Sa$a Aea* 'rah$a$ an "$rutha &nectar(.
The one who ail# chants this 24arasi$ha "nushtup 5antra RaBa2 woul /e a/le to
control )ire* control win* control Sun* control $oon* control water* control all e+as*
control all planets an control poison.
Rig Aea tells us a/out this* 2The e+otees who practice this woul /e a/le to see .or
Aishnu in the ethereal s,#* li,e an orinar# $an is a/le to see the sun in the s,#. The
e+otees who are 'rah$ins woul /e a/le to praise the lighte Aishnu7s )or$. The
Upanishas tell that* this woul /e attaine onl# /# one who worships without an#
esire.3
Dere ens the 4risi$ha 0oor+a Tapani#opanisha* as containe in the "thar+aEAea.
LPublisher%s Note& Nrisimha Tapaniya 'panishad, listed as one of the ()* 'panishads in
our version of #u$ti$a 'panishad, has been sho"n as t"o 'panishads +Nrisimha
Poorva Tapaniya 'panishad and Nrisimha 'ttara Tapaniya 'panishad, in another
version of #u$ti$a 'panishad. Hence their translations are being provided here
separately.N
Nrisimha Uttara Tapaniya Upanishad
First #hapter
>e+as approache .or 'rah$a an reIueste hi$* 20lease teach us a/out the soul
which is $ore $inute than the ato$ an also a/out the letter 2O$3. De sai* 2So /e it3
an what he sai was:
2"ll this is the letter 2O$3. :hat is past* what is present an what will /e in )uture are its
interpretations. "ll these are O$. "ll these are 'rah$a$. This soul also is 'rah$a$.
Hoining this "t$a &soul( with the 'rah$a$ calle O$ an Boining together the 'rah$a$
an the soul* an reali<ing that the /irthless* eathless* nectar renche an )earless
'rah$a$ is nothing /ut the O$* an then putting together the three t#pes o) /oies an
all these in to it an then $a,ing it our own so as to /eco$e one with that an then
estro# it. Continue to $eitate that O$ which is the soul with the three t#pes o) /oies
an also the 0ara/rah$a$ with three t#pes o) /oies. This soul which is gross an enBo#s
$ega pleasures* which is also +er# $inute an enBo#s e+en the $inutest pleasures an
which /eco$es unite an enBo#s the pleasures o) happiness* has )our legs &/ranches(.
:hen it is awa,e its )eelings are gross. -t enBo#s gross )eelings with its se+en organs an
1C )aces &ten sense organs* )i+e pranas* $in* /rain* sensi/ilit# an ego(. -ts na$e
is*Chaturath$a Aiswan &on the whole( an Aais+anaran &partl#(. This is its )irst leg.
-n the state o) rea$* its )eelings are +er# $inute. -t will enBo# this $inute sense with its
se+en organs an nineteen )aces. -ts na$e is Chaturath$a ThaiBasan &on the whole( an
also Diran#gar/han &partl#(. This is its secon leg.
:here there is no esire an also where there are no rea$s* that state is calle
Sushupthi. -n that state* one is single* personi)ication o) ,nowlege* ha+ing an enless
)or$* one who enBo#s happiness an stea)astl# concentrates onl# on ,nowlege. Dis
na$e is Chaturath$a 0ragnan &,nower(. This is the thir leg &aspect(. De alone is .or o)
all /eings* one who ,nows e+er#thing* one who resies in e+er#thing* one who is the root
cause o) e+er#thing an one where all /eings which were /orn $eet their en. These
three in+ol+ing Sushupthi an Swapna are onl# illusions. Soul is the onl# )or$ which is
real.
The )ourth )eet &aspect( o) this )our )ol soul is Thuree#a. -t is so$ething which $a,e all
others act* so$ething which is within e+er#thing an it is the acti+e essence /e#on
Hagrat &awa,ening(* Sushupthi &sleep( an Swapna&rea$(. So$ething a/out it is as
)ollows: -t is without $acro consciousness. -t is without $icro consciousness. -t is
without $eiu$ consciousness. -t is the personi)ication o) consciousness. -t is not
so$ething i$$o/ile an it is not i$$o/ile consciousness. -t cannot /e seen. -t cannot /e
escri/e. -t cannot /e unerstoo. -t is so$ething without an# ienti)ication. -t is
so$ething which is uni$agina/le. -t is so$ething which cannot /e pointe out. -t is
so$ething which can /e percei+e onl# with the )ir$ /elie) that there is onl# one soul. -t
is that aspect o) 0ancha 'oothas &Oi+e ele$ents +i< earth* air* )ire* water an ether(*
where the entire uni+erse is crashe in. -t is consiere as the )ourth state a)ter Shi+a
&peace(* Santha &inner peace without an# negati+e acti+it#(* an "+aita &the concept o)
non ualis$(. -t is the soul. -t is that thing which has to /e unerstoo. -t is that aspect o)
1o* which is the ,nowlege /e#on all ,nowlege an is calle Thuri#a Thuri#a$.
e!ond #hapter
The )our /ranches o) 'rah$a$* which is Shining well* is )ull o) sa$e essence o)
happiness* is ne+er aging* is ne+er #ing* is )ull o) nectar an which is pro+iing
protection* shoul /e $atche with the )our letters &/ranches( o) O$. The one who
,nows* that the Chaturath$a Aiswan &on the whole( an Aaiswanaran &partl#( who are
awa,e an ha+e si$ilarit# to the )our )or$e "a,ara &letter "a(* are sprea insie
e+er#thing in the )or$ o) Sthoola &$acro(* Soo,sh$a &$icro(* 'heeBa &root( an Sa,shi
&witness( an are the )irst o) e+er#thing* woul reali<e all his wishes. De woul /e the
)irst a$ong e+er# one.
The Chaturath$a ThaiBasan &on the whole( an Diran#a 1ar/han &partl#( who exist in the
state o) rea$s are si$ilar to the )our )or$e letter Uu. This Uu has the )or$ o) gross*
$icro* root an witness. 'ecause o) its greatness an /ecause o) its ou/le relation* the
one who ,nows this through gross* $icro* root an witness aspects woul increase the
tie o) ,nowlege. De woul possess eIuani$it# along with pleasure an pain.
The Chaturath$a 0ragnan &on the whole( an Easwaran &partl#(* who are in the state o)
sleep* are si$ilar to the )our )or$e letter 5a. This letter 5a also has the )or$s o) gross*
$icro* root an witness. The one who ,nows this in its aspect o) its $easura/ilit# an its
capacit# to hie it in itsel) /# $acro* $icro* root an witness properties* woul /e a/le to
$easure the entire worl /# his wiso$ an woul /e a/le to hie e+er#thing within
hi$sel).
.i,e this we ha+e to pra# on the stages o) wa,e)ulness* sleep an rea$ /# the "a* Uu*
an 5a letters o) O$. The )ourth letter is the one which has within itsel) the Easwara. -t
is that which can rule /# itsel)* it is itsel) Easwara an it has a sel) glitter. This soul which
is the )ourth* exists as ,nown an un,nown a$ong all /eings. -ts light is li,e the 6alagni
Sur#a &sun who is li,e a )ire causing eath( at the ti$e o) the )inal eluge. -t gi+es to all*
itsel) as soul an woul $a,e e+er#thing in to itsel). .i,e the Sun which swallows
ar,ness* this soul which is the uni)ie power* exists li,e )ire which re$ains etache
a)ter /urning the )uel* /e#on wor an $in an has a hol# i+ine )or$ an is the
Thuri#a. This is the O$. -t is within e+er#thing which has a na$e an )or$* an is the
,nowlege an the ,nower. 'ecause it exists as Thuri#a an has a i+ine )or$ an is
within e+er#thing as ,nowlege an the ,nower an is etache an )or$less* there are
no i))erences within it. "n so the teaching regaring this is as )ollows:
'ecause it is without s#lla/le* it is peace &Shi+a(* it is the place where uni+erse $eets the
en* it is inescri/a/le* it has a non ualistic )or$ an is place in the )ourth position* an
it is 2O$3 itsel). The soul* who unerstans this in this $anner* woul attain the soul
hi$sel).
This +alorous hero woul unerstan Thuri#a using the 4arsai$ha "nushtup 5antra
RaBa. This woul $a,e the soul shine. De shoul eepl# $eitate on 'rah$a$ as
so$ething which woul estro# e+er#thing* which cannot /e conIuere /# an# one*
which is e+er#where* which shines )or e+er* which is e+oi o) ignorance* which is a/le
to cut o)) his own /onage* which is non ual* which is personi)ication o) happiness*
which is the /asis )or e+er#thing* which exists )or e+er an which is one without
ignorance* passion an /ase Iualities.
Third #hapter
5eitate eepl# on 0rana+a &O$( in the )or$ o) Chiagni &The )ire within( which is in
"gni 5anala &Or/it o) )ire( o) the 5oolahara* in the 5aha 0eeta &consisting o) ;* @
an 98 petal lotus( with its )a$il# o) )our worls &Earth* at$osphere* hea+ens an $oon
worl( an se+en souls &.o,aEAeaE>e+athaE1anaEChanaE"gniEA#ahruthi(. Then
$eitate on letter "a which is the Chaturath$a &; souls( an the Sapthath$a &se+en
souls( as 'rah$a in the /ell# &5ani 0oora,a(* on letter Uu as Aishnu in the heart
&"anahatha(* on letter 5a as Rura in the $ile o) e#elis &"agna(* on the ot which is
the happ# nectar )or$ o) the soul o) O$,ara &Soun o) O$( in >waasantha &Bust a/o+e
the e#es( an the soul &"th$a( in the )or$ o) soun in Shoasantha. Thus a)ter
worshipping with nectar &"nana "$rutha( the )our )ol 'rah$as &>e+atha* Teacher*
5antra an the soul(* Aishnu* Rura separatel# an then together in the )or$ o) .inga
with o))erings an then uni)#ing the linga )or$s in the "t$a H#othi &.ight o) the soul(
an )illing up the $acro* $icro an causal /oies with this light* we ha+e to uni)# "t$a
H#othi which is their /asis with $acro* $icro* root an witness properties. ")terwars
aBust the +er# gross Airat )or$ in the +er# $icro Diran#agar/ha )or$* an this $icro
)or$ in the great causal -swara )or$ an a)ter arranging the $antras si$ilarl#* an
$eitating on 2OthaE"nuBEHnathruE"nugnaE"+i,alpa3 stages* an $erging all this in to
the O$,ara &soun o) O$( in Thuri#a* we ha+e to reach the 4ir+i,alpa 0ara$ath$a
&)or$less great truth(.
Fourth #hapter
Thus the soul shoul /e $eitate upon nine ti$es as the O$,ara )or$ o) 0ara 'rah$a
with thuri#a prana+a soun. Using anushtup $antra as the e+er happ# )ull "t$a starting
with the chants 2O$ Ugra$* Sachianana 0oornaE0rath#agESaath$ana$* 4rusi$ha$
0ra$ath$ana$ 0ara$ 'rah$a Chintha#a$i3 an ening with 2O$ 5ruth#u$
5ruth#u$R.3. Then the sa$e pra#er nine ti$es with Chiath$ana$ instea o)
Saath$ana$. Then the sa$e pra#er C ti$es with "nanath$ana$ instea o)
Saath$ana$. Then the sa$e pra#er C ti$es with 0oornath$ana$ instea o)
Saath$ana$ an again the sa$e pra#er with 0rat#agath$ana$ instea o)
Saath$ana$. 5eitating well on the )i+e )or$s o) Sath* Chit* "nana* 0oorna an "t$a
an pra# with the 4a+ath$a,a $antras an then $eitate on the soul using 2"ha$
&sel)(3* then salute an then unite #oursel) with 'rah$a$. LExa$ple )or $antras o)
4a$as,ara &saluting( 2O$ Ugra$ Sachianana 0oorna 0rath#ag Saath$ana$
&su/stitute Chiath$ana$ etc( 4rusi$ha$ 0ara$ath$ana$ 0ara$ 'rah$a "ha$
4a$a$i.3N
The other alternati+e is to pra# .or 4arasi$ha using the "nushtup 5antra. De
&4arasi$ha( who is 1o exists as a hu$an /eing an also as soul o) e+er# one )or all
ti$es an e+er# where* an also as one who estro#s attach$ents an also as 1o o) the
uni+erse. De is the soul o) Thuri#a. 'elie+ing he is #oursel)* the one who practices #oga
shoul $eitate on the O$,ara 'rah$a$.
De is the great sage who ser+es 1o* who esta/lishes the lion with its )a$e* a)ter
$utuall# attracting Aiswa* ThaiBasa an 0ragna who are li,e the sons o) "t$a with
0rana+a which has /een pointe out as the /ull o) Aeas* a)ter $a,ing the$ without
separate ientit# an )inishing the$ in Sa,shi Chaithan#a an a)terwars ,ill the
ar,ness o) ignorance using the )a$e o) the lion.
That e+otee who a)ter saluting Airat* Diran#a 1ar/ha an Easwara who ha+e /een
Boine in the horns o) 0rana+a an uniting the$ in the sa$e 0ara$at$a principle an
then saluting 4arasi$ha as escri/e a/o+e an $a,e hi$ personall# present /# $ethos
li,e Ugra &Aer# angr#( an Aeera &great hero(* woul exist in the )or$ si$ilar to
4arasi$ha.
Fi"th #hapter
That t#pe o) practitioner woul not ha+e an# esire towars worll# things* woul ha+e
all his earlier esires )ul)ille an woul ha+e esire onl# on "t$a &soul(. Dis 0ranas
&soul spirits( o not start an go an# where an woul attain their ulti$ate here itsel) in
'rah$a$. De exists as 'rah$a$ an attains 'rah$a$. De who worships the exalte
"t$a in O$,ara &the letter O$(* attains 'rah$a$ in the )or$ o) 4arasi$ha$.
De who $eitates an +enerates the ulti$ate 1o in the )or$ o) "a* Uu an 5a* which is
inco$para/le* which is the hol# spirit* which sees e+er# thing* which is the witness o)
e+er#thing* which swallows e+er#thing* which is the arling o) e+er# /o#* which is prior
to e+er#thing an which $a,es e+er#thing else shine* woul unerstan an ,now 0ara
'rah$a. One who ,nows li,e that woul shine as 1o 0ara 'rah$a 4arasi$ha.
i$th #hapter
>e+as wante to unerstan this "t$a &soul(. The "sura Iualities caught hol o) the$.
To get ri o) that e))ect* the# worshippe 4arasi$ha who is the Thuri#a soul which is in
the su$$it o) O$,ara using the "nushtup 5antra. Then the sin li,e "sura Iualities itsel)
/eca$e the great light o) wiso$ which is the pri$e happiness &li,e poison /eco$ing
$eicine(. Those e+as /eca$e $entall# cal$* ha+ing their sensor# organs uner
control* /eca$e those who were not attracte /# worll# esires* /eca$e those ha+ing
patience* /eca$e those whose conuct /eca$e sta/le* /eca$e those who were attracte
/# the "t$a* /eca$e those who were ha+ing pla#)ulness* unit# an happiness* an
/eca$e those who reali<e that 2O$3 is 2light o) "t$a which is 0ara 'rah$a$3* an )elt
that all other places are e$pt# an $erge in to the 2O$3. So the practitioner shoul o
penance li,e e+as* sta/ili<e his $in in the O$,ara 0ara 'rah$a$* an woul $a,e
other people see his "t$a as 0ara 'rah$a$. There is a hol# stan<a a/out this +i<. 2")ter
$eitating on the horns which are the i))erent parts o) 0rana+a an )urther $eitating on
the Thuri#a 0ara$at$a which is a horn /ut not a part* a the 4rusi$ha RaBa 5antra to
the i))erent parts o) 0rana+a.Q The three t#pes o) >e+as&Sath+i,a* RaBasa an Tha$asa(
ser+e the prana+a in which* the )irst two letters &"a an Uu( are $erge an )ixe in the
thir letter 5a an $a,e the$sel+es exalte.
eventh #hapter
"ing the )irst hal) o) the Uu with the letter "a* an $a,ing it as the )or$ o) .or
4arasi$ha* an then using the secon hal) o) letter Uu on 4arasi$ha 'rah$a /ecause it
is $acro* /ecause it is shining* /ecause it is )a$ous* /ecause it is 5ahae+a &great 1o(*
/ecause he is 5aheswara &1reatest 1o(* /ecause it is the /est Sath+a &sath+ic Iualit#(*
/ecause it is the greatest wiso$* /ecause it is the greatest happiness* an /ecause it is
the greatest lor* then unite it with soul which is the $eaning o) the letter 5a. One who
,nows this* woul /e without a /o#* without sensor# organs* without soul* without
ignorance* with the )or$ o) Sat Chit "nana &e+er lasting /liss( an woul /eco$e as one
who attaine sal+ation &one who attains SwaraB#a(.
There)ore one has to $eitate on 0ara 'rah$a with the letter "a* cross the $in with
letter 5a an search )or that state where one is the witness o) the $in. :hen one pushes
out e+er#thing* then e+er#thing enters in an when he attains awa,ening o) wiso$* then
e+er#thing rises )ro$ hi$. Thus i) one $eitates* catch it* set )ire an swallow* he woul
/eco$e 4arasi$ha who is o) the )or$ o) "t$a an woul esta/lish hi$sel) in his own
power. There is a hol# stan<a a/out this. -ts $eaning is li,e this: Hoin "a the )irst letter o)
0rana+a* with the )irst part o) its secon letter Uu* an Boin these together with letter 5a
an $erge it with Thuri#a 'rah$a which is the $eaning o) 0rana+a an is a witness
/e#on the states o) wa,ing sleep an rea$.
%i&hth #hapter
Dis soul is wo+en co$pletel# )ro$ sie to sie with thuri#a. This with its 4arasi$ha
)or$* an in which e+er# thing per+aes an which is the soul o) e+er#thing* contains
e+er#thing. This is the secret an is without )or$ or see. This soul is non ualistic an
without )or$ or see. The wor 2O$3 is non ualistic an is )ull o) wiso$. &4arasi$ha*
the soul o) thuri#a an the $eaning o) O$,ara are all the sa$e. The# swallow
e+er#thing(. This is the uniIue /o# o) 0ara$eshwara &lor o) e+er# thing(. This is
without )or$ or see. This which oes not ha+e an# )or$ or see* oes not ha+e
i))erences within. The one who thin,s that there is i))erence /etween the$* /rea,s into
hunre pieces an /rea,s in to thousan pieces an attains eath )ro$ eath. This is
without a two* sel) resplenent an great Bo#. That soul is the ulti$ate support. -t is
'rah$a$. 'rah$a$ is the ulti$ate support. The one who ,nows this /eco$es 'rah$a$
which is the ulti$ate support.
Ninth #hapter
>e+as approache 0raBapathi an reIueste hi$* 2Oh 1o* please tell us a/out the
O$,arat$a &the letter O$ which is the soul(. De agree an tol the$:
"t$a stans /ehin an o/ser+es an is with #ou as a witness. -t is lion* a )or$ /e#on
thought* a )or$ without )eelings an so$ething which can /e attaine )ro$ e+er# where.
There is nothing secon to it* which is separate )ro$ that. -t is the "t$a which is rea#
e+er#where. >ue to the illusion this "t$a appears as so$ething i))erent. Oro$ 0ragna*
ue to the co+er o) ignorance* the worl is prouce. Oor the li+ing /eing* "t$a is the
resplenent 0ara$at$a. 'ecause the sensor# organs are not a/le to )eel it* it is not
,nown* e+en when it is ,nown.
0raBapathi tol e+as* 2see that "t$a which is resplenent an without secon* which is
/e)ore #ou* as* 2- a$ it an it is $e3. Das it /een seenM3
>e+as replie* 2Yes* it has /een seen. -t is /e#on things which are ,nown an things
which are not ,nown. :here has illusion gone nowM Dow i illusion isappearM3
0raBapathi tol the$* 2-t is not surprising that the illusion has isappeare. 'ecause #ou
are all people with a woner)ul )or$. There is nothing surprising e+en in that. That )or$
o) the soul is natural to #ou all. Unerstan that is the )or$ o) 2O$3. You now tell $e
what #ou ha+e unerstoo.3
The# sai* 2it appears as i) we ha+e unerstoo it an also appears as i) that we ha+e not
unerstoo it. -t also appears as i) it is /e#on all escription3.
0raBapathi tol the$* 2You ha+e now got the ,nowlege a/out the soul3.
The# tol hi$* 2Oh* 1o* we are seeing it /ut we are not seeing it* li,e we see other
things. :e o not ha+e capacit# to escri/e it. Oh* 1o salutations to #ou. 0lease shower
#our grace on us.3
0raBapathi tol the$* 2-) #ou want to ,now an# thing $ore* please as, $e. "s, without
)ear.3
The# tol* 2This ,nowlege a/out the soul is a great /lessing. Our salutations to #ou.3
Thus 0raBapathi taught the$. There is a stan<a a/out it: 2Unerstan that "t$a which is
sprea e+er#where /# the practice o) O$. Unerstan that* the "t$a which oes not ha+e
an# thing which is i))erent an which is in #ou as the ,nower* is +er# $uch within #ou.
")ter unerstaning that sta/ili<e there* as a witness who a+isesQ.
Dere ens the 4risi$ha Uttara Tapani#opanisha* as containe in the "thar+aEAea.
LPublisher%s Note& Nrisimha Tapaniya 'panishad, listed as one of the ()* 'panishads in
our version of #u$ti$a 'panishad, has been sho"n as t"o 'panishads +Nrisimha
Poorva Tapaniya 'panishad and Nrisimha 'ttara Tapaniya 'panishad, in another
version of #u$ti$a 'panishad. Hence their translations are being provided here
separately.N
+ain"ala Upanishad
I$'. Then indeed aingala approached 1a,navalk!a as a disciple, and,
having served him for t#elve !ears, saidE Instruct me in regard to the
supreme m!ster! of ;loneness.
I$*. The eminent 1a,navalk!a repliedE %ear one, in the beginning this
indeed e2isted. It #as the eternall! free, immutable, everlastingl! one,
secondless Brahman, full of Truth, +no#ledge and Bliss.
I$.. In it e2isted the primordial and indefinable rakriti, consisting of
Gunas in a state of eAuipoise, red, #hite and dark, resembling (the
e2istence of) #ater, silver, a man and outlines (respectivel!) in the
mirage o!ster$shell, a stump and a mirror8 #hat #as reflected in it #as
the 4itness 6onsciousness.
I$0. "aving been modified, #ith the preponderance of (attva, and
named ;v!akta (the Cnmanifest), it (rakriti) became the po#er of
concealment. 4hat #as reflected in it became God 6onsciousness. "e
has >a!a under "is control, is omniscient, is the initial cause of
creation, sustenance and dissolution (of the #orld) and has the form of
the sprouting #orld. "e manifests the entire #orld dissolved in "im.
%ue to the po#er of the +armas of living beings is the (#orld) spread
out like this cloth and due to their e2haustion again is (the #orld)
concealed. In "im alone does the entire #orld e2ist as a folded cloth.
I$3.Lrom the po#er of concealment controlled b! God arose the o#er
of ro,ection called >ahat. 4hat is reflected in it is the consciousness
of "iran!agarbha. "e has the conceit of o#nership as regards >ahat
and has a bod! partl! manifest and partl! unmanifest.
I$5. Lrom the pro,ective po#er controlled b! "iran!agarbha arose the
gross po#er called the ego, #ith the preponderance of Tamas. 4hat
#as reflected in it #as the consciousness of @irat. That @irat #ho has
conceit in the Fgo, a manifest bod!, and is the 6hief erson, @ishnu is
the protector of all gross things. Lrom that (elf (@irat) arose ether8 from
the ether, air8 from air, fire8 from fire, #ater8 from #ater, earth. These
five root$elements are composed of the three Gunas.
I$7. %esiring to create, that #orld$6ause (God), controlling the Aualit!
of Tamas, sought to render the subtle root$elements gross. "e
bifurcated each of the e2tremel! limited elements and again made (the
halves) four$fold and added each of the five halves to one$eighths of
the other four. 4ith those Auintuplicated elements he created endless
6rores of macrocosms and for each of these fourteen appropriate
#orlds and globular gross bodies fit for each planes of them all.
I$9. "aving divided into four the /a,as part of the five elements he
made rana #ith its five fold activit! from three parts of it. Lrom the
fourth part (of ra,as) he fashioned the organ of action.
I$:. "aving divided into four their (attva part, out of the combination of
three of them, he made the inner organ #ith its five$fold activit!. Lrom
the fourth, he made the organs of 6ognition.
I$'<. Lrom the combination of (attva he made the guardians of sense$
organs. "e cast them, having created them into the macrocosm. %ue
to his command, con,ured #ith the ego, the @irat protected the gross
elements (of the cosmos). 6ommanded b! him, "iran!agarbha
protected the subtle ones.
I$''. In the cosmos the! could not, #ithout God, pulsate or act. "e
desired to vivif! them. (plitting open the macrocosm, the channels of
Brahman, and the cro#ns of individuals, he entered into them. Though
the! #ere inert, like sentient (beings) the! performed each its o#n
functions.
I$'*. The omniscient Lord, con,oined #ith a streak of >a!a, on entering
the individual bodies, and deluded b! it, became the =iva8 due to self$
identification #ith the three bodies (he) became both agent and reaper
(of action-s fruits). ossessing the attributes of #akefulness, dream,
deep sleep, s#oon and death, like a chain of buckets (attached to a
#ater #heel) he becomes troubled and as it #ere is born and dies,
revolving like a potter-s #heel.
II$'. &o# aingala asked 1a,navalk!aE "o# did the omnipotent Lord of
all #orlds, the author of their manifestation, sustenance and
dissolution become =iva B
II$*. 1a,navalk!a repliedE I shall speak distinguishing bet#een the forms
of the =iva and of God, follo#ing the generation of the gross, subtle and
causal bodies. Listen #ith e2clusive attention. Fmplo!ing parts of
Auintuplicated gross elements, the Lord made individual and collective
gross, bodies, respectivel!. Farth! are the skull, skin, intestines, bones,
flesh and nails. 4ater! are the blood, urine, saliva, perspiration and so
forth. Lier! are hunger, thirst, heat, lassitude, se2ual union, etc. ;ir!
are the movements, the transporting, breathing, etc. Fthereal are lust,
anger, etc. The gross bod! #ith skin, etc.8 is a combination of all this,
fashioned through deeds8 (it is) the basis of states like childhood, etc.,
conceit and numerous failings.
II$.. Then he (God) manifested rana (the rinciple of life) from the
non$Auintuplicated aggregate of the three /a,as parts of the gross
elements. The modification of the life principle are the rana, ;pana,
@!ana, Cdana and (amana. The subordinate functions of rana are
named &aga, +urma, +rikara, %evadatta and %hanan,a!a. Their bases
are the heart, the anus, navel, throat and all the limbs. 4ith the fourth
part of the /a,as of ;kasa, he manifested the organ of action. Its
functions are (performed b!) the tongue, the hands, the feet, the anus
and the generative organ. The ob,ects of these are speech, grasping,
movement, e2cretion and (se2) en,o!ment. (imilarl! from the
aggregate of the three (attva parts of the elements, he manifested the
inner organ. Its functions are the mind, the intellect, thought and the
ego. The ob,ects of these are imagination, determination, memor!,
conceit and investigation. Their bases are the throat, the mouth, the
navel, the heart and the ,unction of the e!e$bro#s. 4ith the fourth part
of the (attva of the elements, he manifested the sense of 6ognition. Its
functions are the ears, the skin, the e!es, the tongue and the nose.
Their ob,ects are sound, touch, form, taste and smell.
The overlords of the organs (of perception and action) are the
directions, the #ind, the sun, rachetas, ;svins, Lire, Indra, Cpendra,
%eath, the moon, @ishnu, Brahma and (ambhu.
II$0. &o#, there are five sheaths, that of food, of vital breaths, of mind,
of kno#ledge and of bliss. The sheath of food comes into being from
the essence of food alone, develops b! it, and is dissolved in the earth
that is predominantl! of the nature of food. That alone is the gross
bod!. The five breaths, rana, etc.8 together #ith the five organs of
actions constitute the sheath of vital breaths. The sheath of mind is the
mind together #ith the organs of cognition. The sheath of kno#ledge is
the intellect together #ith the organs of cognition. These three sheaths
constitute the subtle bod!. The sheath of bliss is the kno#ledge of
one-s essence. This is the causal bod!.
II$3. The eight$fold cit! (the total subtle bod!) consists of the five
organs of cognition, the five organs of action, the five breaths, the five
elements like ether, etc., the five$fold inner organ, desire, action and
Tamas.
II$5. @ishva (is) the self of kno#ledge, a reflection of sat, the empirical
(being), having conceit in the gross bod! of the #aking state. The field
of actions (or born of actions) is also a name of @ishva.
II$7. B! God-s command, the (utratman ("iran!agarbha) entered the
subtle bod! of the individual and supervising the mind became the
Tai,asa. Tai,asa is the appearance. %ream fashioned is a name of
Tai,asa.
II$9. B! God-s command (the (elf) #ith the ad,unct of >a!a together
#ith the Cnmanifest, entering the individual causal bod! became
ra,na. The ra,na is undifferentiated, real, )"aving conceit$in$deep$
sleep- is the name of ra,na.
II$:. Te2ts like Tattvamasi declare the identit! #ith Brahman of the real
=iva concealed b! ignorance and part of the unmanifest8 not of the
other t#o, the empirical and the illusor! =ivas (in the #aking and
dream$state).
II$'<. The 6onsciousness reflected in the inner organ participated in the
three states. >erged in the states of #akefulness, dream and deep
sleep, like a chain of buckets attached to the #ater #heel, and
afflicted, he (the =iva) is as it #ere born and dead.
II$''. &o# there are five states H 4akefulness, dream, deep sleep,
s#oon and death. The #akeful state consists in the cognition of ob,ects
like sound, etc.8 b! means of the organs of cognition like ears, etc.8
#hen aided b! the respective (guardian) deities. The =iva stationed at
the ,unction of the e!e$bro#s and pervading the #hole (bod!) from the
foot to the head becomes the agent of all kinds of activities like tilling
and heaving. ;lso the reaper of their respective fruits. >igrating to the
other #orld(s) alone he reaps the fruit of (his) activities. Tired due to
activities, like an emperor, he takes to the #a! leading to the inner
chamber (a ne# bod!).
II$'*. 4hen the instruments of (cognition and action) cease to operate,
the dream state comes into being in #hich there is kno#ledge of
ob,ects and their cognition due to the half$a#akened impressions of
the #aking state. There, @ishva himself, due to the cessation of
empirical activities, moving in the s!stem of nerves and becoming
Tai,asa, en,o!s freel! the rarit! of the #orld consisting of latent
impressions #hich he illumines #ith his light.
II$'.. The instrument of deep sleep is mind alone. =ust as a bird,
e2hausted b! random flights, folds its #ings and moves to#ards its
nest, so the =iva, too, sporting in the spheres of #akefulness and dream
and e2hausted, plunges into ignorance and en,o!s its o#n bliss.
II$'0. The (state of) s#oon is like that of death #ith the sense organs
stirring due to fear and unconsciousness #hen struck #ith a club, stick,
etc., accidentall!.
II$'3. %ifferent from the states of #akefulness, dream, deep sleep and
s#oon and occasioning fear to all =ivas from Brahma do#n to a clump
(of grass, etc.,) and resulting in the fall of the bod! is the state of
death.
II$'5. 4ithdra#ing the organs of action and cognition and the vital
breaths corresponding to varied ob,ects, and attended b! desires and
actions, and enveloped in ignorance and (the subtle) elements, the =iva
goes to another #orld. %ue to the ripening of the fruits of prior actions,
like a #orm caught up in a #hirl pool (the =iva) no# #ins rest.
II$'7. ;s a result of past good deeds, at the end of man! lives, men
seek liberation. Then resorting to a teacher of (elf$realiDation and
(faithfull!) serving him long one inAuiries into bondage and liberation.
II$'9. Bondage results from lack of inAuir!8 liberation results from
inAuir!. Therefore investigate at all times. One-s o#n nature ma! be
determined through superimposition and its repudiation. Therefore
al#a!s inAuire (into the nature of) the individual (elf and the supreme
(elf. 4hen the state of =iva and that of the #orld are sublated,
Brahman alone, non$different from the inner (elf, remains.
III$'$*. Then aingala said to 1a,navalk!aE (et forth the e2planation of
the ma,or te2t(s) M>aha$vak!asN. 1a,navalk!a repliedE Thou art That8
Thou That art8 Thou Brahman art8 I am Brahman H One should meditate
thus.
III$.. The e2pressed sense of the #ord )tat- is the #orld$cause, marked
b! )other$ness- (mediac!), having Being, 6onsciousness and Bliss as his
characteristics, >a!a as his ad,unct and omniscience, etc., as his
features. The ver! same #ith a#areness mi2ed up #ith the inner
sense, the ob,ect of the I$notion, is the e2pressed meaning of )tvam-.
/e,ecting the ad,uncts of the supreme (God) and the =iva, viD.E >a!a
and avid!a, the indicated sense of tat and tvam is Brahman, non$
different from the inner (elf.
III$0. )"earing- is investigation into the import of propositions like )That
Thou art- and )I am Brahman-. /eflection is the e2clusive d#elling on
the content of #hat has been heard. >editation is the fi2ing of the
mind one$pointedl! on the realit!, made doubtless through
investigation and reflection. 6oncentration, resembling a flame in a
#indless spot, is the thought (chitta) #hose content is solel! the ob,ect
meditated, e2clusive of the agent, and the act, of meditation.
III$3. Then (mind-s) modifications referring to the (elf, though shooting
up, remain uncognised8 the! are onl! inferred from memor!. B! this
((amadhi) alone are dissolved 6rores of deeds accumulated in the
course of beginningless transmigrator! e2istence. Through skilful
practice, thence, then, flo#, in a thousand #a!s, streams of nectar.
Therefore, the best kno#ers of 1oga call (this) 6oncentration
dharmamegha, cloud of virtues. 4hen the meshes of latent
impressions are entirel! obliterated b! virtue of it and the
accumulation of deeds, good and evil, pulled up b! their roots, the
proposition (#hose content #as) earlier mediated on generates
unimpeded and immediate realiDation (resembling, in its certitude) the
gooseberr! in the palm (of one-s hand). Then one becomes liberated in
life.
III$5. God desired the non$Auintuplication of the Auintuplicated
elements. Leading the effected macrocosm and the #orlds included in
it to their causal state, unif!ing the subtle organs of action, vital
breaths, organs of cognition and the four$fold inner sense, reducing all
elemental (effects) to the five$fold cause, (he) dissolves in (due) order
the earth in #ater, #ater in fire, fire in air, air in ether, ether in the ego,
the ego in the >ahat, the >ahat in the unmanifest and the unmanifest
in the (pirit (urusha). %ue to the dissolution of the ad,uncts, @irat,
"iran!agarbha and God are dissolved in the supreme (elf.
III$7. "aving become non$Auintuplicated through the attenuation of
(the accumulated) deeds and the ripening of good deeds, and one #ith
the subtle (bod!), returning to the cause and its cause, the gross bod!
generated b! deeds done through the Auintuplicated gross elements
becomes non$Auintuplicated and gets dissolved in the immutable inner
(elf. @ishva, tai,asa and ra,na dissolve in the same due to the
dissolution of their ad,uncts.
III$9. The microcosm consumed in the fire of kno#ledge together #ith
(its) causes is dissolved in the supreme (elf. Therefore the Brahmana
should concentratedl! d#ell on the identit! (of the contents) of the
terms tat and tvam. Thence, #hen the clouds are dispelled as the sun
(shines forth), the (elf is manifested.
III$:$'<. >editating on the (elf, of the siDe of a thumb, in the centre (of
the heart B) like a smokeless flame, meditate on the illumining (elf in
the centre, immutable and immortal. The silent sage Liberated$in$life,
sits meditating till sleep, till death8 he is the blessed one #ho has
performed his dut!.
III$''. Giving up the status of Liberation$in$life, #hen one-s bod! is
consumed b! time, he reaches the status of disembodied liberation like
the #ind becoming stirless.
III$'*. That immortal and certain (one), devoid of sound, touch, form,
taste or smell, #ithout beginning and end, be!ond the >ahat, alone
remains #ithout impurit! and suffering.
I@$'. Then aingala asked 1a,navalk!aE "o# does a kno#er (=nanin)
act B "o# does he sta! in repose B
I@$*. 1a,navalk!a repliedE One seeking liberation, having acAuired
freedom from egotism, etc.8 takes *' generations (of his ancestors and
descendants) across the (sea of samsara). The kno#er of Brahman b!
himself alone does so '<' generations.
I@$.. +no# the (elf to be the rider in the chariot8 the bod! veril! to be
the chariot8 the intellect to be the charioteer and the mind to be the
reins.
I@$0. The senses, the #ise sa!, are the horses8 the ob,ects are #hat
the! range over8 the hearts are the moving man!$store!ed mansions.
I@$3. The great sages aver that the (elf combined #ith sense$organs
and mind is the e2periencer. Therefore in the heart, immediatel!, is
&ara!ana #ell$established.
I@$5. Cpto (the e2haustion of) the operative deeds, the homeless
liberated (elf, behaves like the (lough of a snake, like the moon (in the
sk!).
I@$7. (hedding the bod! in a hol! spot or (ma! be) in the home of an
eater of dog-s flesh, (the liberated one) attains Isolation.
I@$9. ;fter#ards, make an offering of his bod! to the cardinal points or
bur! (his bod!). >endicanc! is prescribed for the male, never for the
other.
I@$:. &o observance of (the period of) pollution, no burning (of the
corpse), no offering of rice balls or of #ater, no fortnightl! rites (are
laid do#n) for a mendicant #ho has become Brahman.
I@$'<. There is no burning of #hat is (alread!) consumed, ,ust as there
is no cooking of #hat is (alread!) cooked. Lor one #hose bod! is
consumed in the fire of kno#ledge there is neither ceremonial rice
offering nor an! (other) rite (of obseAuies).
I@$''. ;s long as the ad,uncts (bod!, etc.,) persist, let one #ait upon
the teacher. Let him treat the #ife of the teacher and his children as he
does the teacher himself.
I@$'*. 4hen #ith the kno#ledge, )I am That !- )I am That- $$ I, #hose
mind is pure essence, is pure (pirit, is long$suffering H #isdom is #on,
#hen the ob,ect of kno#ledge, the supreme (elf, is established in the
heart8 #hen the bod! is dissolved in the state of achieved eace, then
one becomes destitute of the luminous mind and intellect.
I@$'.. Of #hat use is #ater to one #ho has had his fill of ambrosia B
(imilarl!, (for one) #ho has kno#n his (elf, of #hat use are the @edas B
&o dut! remains for the 1ogin #ho has had his fill of the ambrosia of
kno#ledge. If dut! be there, he is no kno#er of Truth. Though stationed
at a distance, he is not distant8 though embodied, he is disembodied8
he is the omnipresent inner self.
I@$'0. >aking the heart pure, contemplating the #ell$being (of all), one
must e2perience supreme ,o! in the thought, )I am the supreme, the
;ll-.
I@$'3. ;s there is non$difference #hen #ater is poured in #ater, milk in
milk and ghee in ghee, so is the case #ith the individual (elf and the
supreme (elf.
I@$'5. 4hen the bod! is burned b! kno#ledge and kno#ledge becomes
infinite in form, then the kno#er consumes the bondage of +arma in
the fire of Brahman$+no#ledge.
I@$'7. Thence (follo#s the state of) the hol! non$dual(/ealit!), named
the (upreme Lord, like unto the stainless sk!. (elf-s nature, abiding
#ithout ad,uncts, is as (that of) #ater mi2ed #ith #ater.
I@$'9. Like the ether the (elf in the subtle bod!. The inner (elf like air is
not perceived. That stirless inner (elf perceives the e2ternal (manifold)
#ith the torch of (ob,ective) kno#ledge.
I@$':. The kno#er, dead, no matter due to #hatever (form of) death, is
dissolved (in Brahman that is) like the all$pervasive sk!.
I@$*<. This dissolution he kno#s in truth as of the pot$space (in the
infinite space). "e attains (the status of) the self$sustained light of all$
pervasive kno#ledge.
I@$*'. (tanding on one foot, let man do austerities for a '<<< !ears8
but (that austerit!) is less than one si2teenth of this 1oga of
meditation.
I@$**. This is kno#ledge8 this is to be kno#n8 one #ishes to kno# all
that. 4ere he to live (even) for a '<<< !ears, he #ould not reach the
end of the (hastras.
I@$*.. 4hat should be kno#n is ,ust the Imperishable8 (but) life is
fleeting. ;voiding the lab!rinths of (hastras, meditate on the Truth
(alone).
I@$*0. ;ction are endless H purification, mutterings, (of hol! names),
sacrifices, pilgrimage to hol! places. These (are valid) onl! till Truth is
#on.
I@$*3. ;s regards the great$souled ones, the sure cause of liberation is
(the kno#ledge) )I am Brahman-. The t#o #ords determining bondage
and liberation are )mine- and )not mine-.
I@$*5. The import of )mine- binds the living being8 he is liberated b!
that of )not mine-. 4hen the mind is dementalised, no longer is dualit!
cognised.
I@$*7. 4hen dementalisation is achieved, That becomes the supreme
status. 4herever, then, the mind goes, there, veril!, is the supreme
status.
I@$*9. Thus, there, ever!#here, is Brahman #ell$established. Lor one
#ho holds )I am not Brahman- no liberation is possible8 (it is as futile)
as striking the sk! #ith clenched fists or a hungr! man-s che#ing the
chaff.
I@$*:. 4hoso studies the Cpanishad as a rule (ever! da!) is purified b!
fire (as it #ere)8 b! air8 b! the sun8 b! @ishnu8 b! /udra. "e has bathed
in all sacred #aters. "e is versed in all the @edas8 has performed all the
sacred rites taught b! all the @edas. "e has rituall! muttered Lacs of
Itihasas and uranas and one Lac times /udra-s (tantras). "e has
muttered a million times the sacred s!llable, O>. "e redeems ten
generations of his line, past and future. "e purifies the ro#s of diners
of #hich he is a number. "e becomes great. "e is purged of the sins of
Brahmin$slaughter, drink, stealth, adulter! #ith (even a) teacher-s
spouse and of association #ith those #ho are guilt! of these.
I@$.<. That supreme (tatus of @ishnu spread out, like an e!e, in the
sk!, the enlightened ones al#a!s behold.
I@$.'. The #ise, ever vigilant and diligent in praise richl! glorif! That
supreme (tatus of @ishnu.
I@$.*. O>$Truth H This is the secret teaching.
"ere ends the aingalopanishad belonging to the (ukla$1a,ur$@eda.
+ancha Brahma Upanishad
together8
(age ippalada asked Lord Ish#ara, IOh, God, 4hich appeared firstBJ
Lor #hich, the Lord >ahes#ara repliedE
The ara Brahma took shape in stages of (ath!o,atha, ;ghora,
@amadeva, Thathpurusha and Ishana. '
(ath!o,atha is the aspect of earth and is the (un, Goddess Lakshmi,
Brahma, the letter Om, /ig @eda, Garhapath!agni ("ousehold fire),
mantras, (aptha (#aras (seven notes) and !ello# colour. It gives all
that is #ished for. *
;ghora is the aspect of #ater and is moon, Goddess arvath!, 1a,ur
@eda, blue colour of the cloud, %akshinagni (the fire of the south) and
fift! letters. It drives a#a! all sins, destro!s all that is evil and grants
riches. .
@amadeva gives great kno#ledge and destro!s all sins. It is the aspect
of fire, is lights of crores of suns, (ama @eda, eight t!pe of songs,
courageous tone, ;h#anee!agni, po#er of kno#ledge, po#er to
destro! and slightl! blackish #hite colour. It gives full consciousness,
rules over all the three #orlds, spread over all the three #orlds and
grants all sort of luck and results for the action performed. 0
Thathpurusha is #ith eight letters (;a, +a, 6ha, Ta, Tha, a, 1a, (a) and
is in the eight petal lotus and is normall! surrounded b! air. It has five
fires, protects effects of mantras, personification of the fift!
consonants, has the form of ;tharva @eda, is the chief of several crores
of Ganas, has the shape #hich is e2tremel! big, red coloured, gives
#hatever is asked for, medicine for #orr! and diseases and the root of
(rishti (creation), (thithi (upkeep) and La!a(merging). It is the basis of
all strengths. It is the Thuree!a #hich is be!ond the three common
states and is the thing called Brahman. It is #orshipped b! Brahma,
(hiva and @ishnu. It is the philosoph! from #hich all others originate.
3
1ou should understand that Ishana is the #itness for intelligence and is
the activator of the brain. It is the aspect of sk! and cannot be seen. It
is decorated b! the sound of IOmJ. It has the shape of all devas. It is
peaceful. It is be!ond peace. It is be!ond sound. It is ;a and occupies
the headship of vo#els. It is the form of ancha Brahma #hich is
ever!#here and activates the five actions of creation, upkeep,
destruction, disappearance and blessing. It hides the ancha Brahmas
#ithin itself and e2ists as itself and shines be!ond the ancha Brahmas
b! its light. It shines in the beginning, middle and end #ithout an!
causative reason. ;ll those devas #ho are all under stupor b! the
illusion of >ahes#ara #ould not understand properl! that >ahadeva
#ho is the teacher of the universe, is the cause of all causes. "is shape
does not appear before the e!e. This #orld is shining because of that
arathpara urusha in #hom the #orld e2ists. It merges in him. That
Ishana aspect is the ara Brahman #hich is the upper boundar! of
peace. The kno#ledge that the ara Brhaman is oneself and the rise of
(ath!o =atam (birth of truth) is ara Brahman. 4hichever is seen or
heard is the soul of ara Brahman. 5
The e2istence in five shapes is called Brahma +ar!a (activit!). ;fter
understanding Brahma +ar!a, Ishana is appreciated. ;fter putting the
fact all that is originating from ara Brahman in ones soul, the #ise
man e2periences and understands that IIt is meJ and becomes
Brahman as #ell as deathless. There is no doubt that the one #ho
understands this Brahman becomes freed (emancipated).
One should chant the anchakshara >antra #hich is from &a to 1a
(&amasiva!a) and #hich is of the shape of five letters and is Lord
(hiva-s bod!. ;fter understanding the philosoph! of the soul of ancha
Brahma, One should understand that ever! form is the form of those
five. One #ho studies this kno#ledge of the soul of the ancha Brahma
#ould shine himself as ancha Brahma. This Cpanishad tells that Lord
(hiva, #ho grants salvation to one, from this da!$ to$da! life of the
#orld, e2ists as #itness #ithout differentiation in the heart of all beings
and is called "ruda!am (That #hich e2ists #ithin).
together8
"ere ends the ancha$Brahmopanishad belonging to the +rishna$1a,ur$
@eda.
+ara-Brahma Upanishad
'. &o# then (aunaka, the great householder (mahashala) approached
in due form the revered sage ippalada of ;ngiras famil! and asked
himE (;ll created things) #ere surel! present in the divine ether of the
heart of Brahman (the "iran!agarbha). "o# did the great lord create
them out of himself in different species and #ho is this great and
po#erful lore B To him (ippalada) saidE The most e2cellent lore of
Brahman #hich I no# e2pound, (Brahman of that alone) is true. It
shines brilliantl! in the cit! of the transcendent Brahman, being
be!ond /a,as (and the other gunas), partless, pure, indestructible and
sustaining the po#er of the senses and the vital airs. "e is the creator
of the group of bees (in the form of individual souls) and restrains
(their out#ard vision). /emaining in the cit! of his (elf, doing no
#orldl! #ork (as an ascetic) (he realiDes oneness #ith Brahman). (But)
as a doer of action he reaps the fruit (of repeated births and deaths),
like a farmer. The kno#er of the true nature of action does action,
(#ithout attachment). +no#ing the secret of action, (that unattached
action leads to liberation) (the ascetic) shall do action. 4hich person
(possessing discrimination) #ill thro# the net (of motivated action) on
the one (Brahman, screening it) B (>otiveless action) #ill not drag him
(to #orldliness), #ill not drag him.
*. The deities presiding over the vital breath are four (@ishva, @ira,, Otir
and Tur!a). ;ll the nadis (#here the vital breath and the deities remain
are also four). (The former t#o active in /ama and ;rama get fatigued
in the #aking and dreaming states and rest during) deep sleep as a
ha#k fl!ing in the sk!. =ust as a ha#k fl!ing in the sk! goes (#hen
fatigued) into its abode, the nest, so the speaker (the (elf) after
remaining in this (#aking) and the other (dreaming state, rests in deep
sleep). This (elf (#hile resting) in the golden transcendent sheath (of
the ether of the heart) and being immortal is active in the three nadis
(/ama, etc.,). (The first pada of this being avid!a) it remains in the
state of Brahman in the three Auarters. The remaining pada (the =iva)
attains (its natural state) and then follo#s (i.e. attains liberation).
"ence the speaker of else#here (the =iva in the avid!a) and the other
(the Tripada Brahman are fancied to be different and thereb! the =iva
#anders in bondage.
(;lthough) the =iva remains in the golden transcendent sheath (of the
ether of the heart,
!et it e2periences the states of #aking, etc., due to avid!a). =ust as
%evadatta (i.e. an! person) a#akened from sleep #hen prodded #ith a
stick does not go back (to sleep immediatel!, so also the =iva getting
#isdom from the @edanta does not have the delusion of the three
states of #aking, etc.,)8 and it is not tainted b! good or bad acts (such
as the optional) charitable deeds. It is similar to a small bo! #ho
e2periences ,o! #ithout specific desires (in #hatever thing that comes
to him). =ust as the luminous being (=iva), (after getting fatigued in the
#aking and dreaming states) #elcomes the ,o! of deep sleep, so it
e2periences bliss b! realiDing (its oneness #ith) the supreme
effulgence (Brahman), #hich gives all round lustre to luminaries (such
as the sun). Thus the heart (chitta) merges itself in the highest
(Brahman) and thus realiDing the aramatman en,o!s bliss. The pure
colour (i.e. the state of non$distinction) arises from the (grace of)
Ishvara. ;gain b! the same path of tur!a$svapna (dreaming in the
fourth state) he gives rest to the (elf. =ust as a leech moves from one
position to another (the =iva moves from the #aking state of the tur!a
to the dreaming state of the tur!a)8 this desire (to move from one state
to another in the tur!a) arises due to (the grace of) Ishvara. B! this the
=iva en,o!s itself (b! means of the distinctionful and distinctionless
deep meditation, (avikalpa and &irvikalpa (amadhi).
The ,uncture of the individual and supreme consciousness is re,ected
as there is a tinge of distinction involved in it. (4hen
distinctionlessness alone e2ists) it is the highest (i.e. Brahman) and
there is nothing other than that. (4hen (elf$realiDation does not result
b! the stud!, etc., of the scripture) then one shall resort to the eight$
limbed 1oga8 this like a flo#er of a plantain tree (ever rubbing against
the stem and attaining the state of a blossom) succeeds (in attaining
perfection). That #hich remains as the source of Indra (Ishvara) is ever
a#ake there, as the source of the @eda (as arameshvara). Be!ond
(the bonds of) good and bad, he (the ascetic) is not tainted b!
(accidental) good or bad actions. This effulgent Being is the (besto#er
of) favour on other gods (like the god Brahma), the )internal check- of
the form of unattached pure consciousness, the urusha, the "amsa of
the ranava, the supreme Brahman. It is not the chief rana (vital
breath). The ranava is the (elf (=iva). (This state of the =iva) remains
as the first effulgent being. "o# can he #ho kno#s thus (the true
nature of the ranava) set forth difference (bet#een the =iva and
Brahman) B "e realiDes that the =iva is Brahman (alone).
.. Then to this realiDed person realit! (i.e. true #isdom) constitutes the
inner tuft and sacred thread. To the Brahmana desirous of liberation is
(allo#ed) the state of the in#ard tuft and sacred thread. The #earing of
e2ternall! visible tuft and sacred thread (is necessar!) for the
householders engaged in rituals. The characteristic of the in#ard
sacred thread is not clearl! visible like e2ternal thread8 it is the union
#ith realit! in#ardl!.
0. It (avid!a) is not e2istent (as the cause is not visible), nor non$
e2istent (as the effect is visible as the phenomenal #orld), nor both
(e2istent and non$e2istent part, as the t#o are incompatible). It is not
different (from Brahman as it has no independent e2istence), nor non$
different (as it is not a substance), nor of both (different and non$
different, as it is an impossibilit!). It is not possessed of parts (as the
parts are absent in the cause), nor partless (as the effect is seen
possessed of parts), nor a combination of both. (Thus avid!a is
indescribable). It is to be discarded b! the realiDation of oneness of
Brahman and the (elf8 for it is the cause of illusion. Thus (it is to be
understood).
3. There is nothing other than Brahman of the five padas (i.e. the
tur!atita). There are four places for realiDing the in#ard =iva$Brahman
#ho consists of four padas inside the bod!. (The v!asti-s four padas
areE @ishva, Tai,asa, ra,na and Turi!a. The samasti-s four padas areE
@ira,, (utra, Bi,a and Turi!a). In the e!es, throat, heart and head there
are (the four) states of #aking, dreaming, deep sleep and tur!a.
(>oreover the ;tman is to be conceived as) the ;havani!a,
Garhapat!a, %akshina and (abh!a fires. In the #aking state (the
presiding deit! is) the god Brahma, in dreaming state @ishnu, in deep
sleep /udra and the fourth state is the indestructible one, consisting of
consciousness. "ence the four states (#aking, etc.,) are to be
considered as a covering b! four fingers and ,ust as the sacred thread
is of ninet!$si2 four$finger breadths (in e2tent) so the in#ard brahma$
sutra consists of ninet!$si2 categories (tattvas). ;s the sacred thread
consists of three threads so the in#ard brahma$sutra is brought to the
state of thirt! t#o categories in each of the three gunas.
This state of the triad purified b! #isdom is to be kno#n separatel! as
the three gods (Brahma, @ishnu and (hiva). This is kno#n as the nine
Brahman$s possessed of nine attributes. These counted as nine, being
rendered into three each having three attributes, are to be identified
#ith the digits of the sun, moon and fire. The first and last (of the triad)
are to be turned thrice in the middle and are to be considered as
Brahma, @ishnu and >aheshvara. The first and last are to be ,oined
and the knot of non$dualit! is to be made in the knot of consciousness.
Then this #hich e2tends from the navel to the Brahmarandhra and
connected #ith the t#ent!$seven tattvas separatel! and possessing
the three gunas is to be considered as one though the! are seen #ith
the characteristics of the Trinit!. This (in#ard) brahma$sutra is to be
considered as hanging from the left shoulder reaching up to the right
hip. The meeting together of the first and last is to be understood as
having one foundation. Things made of cla! are considered real (but) it
is verbosit! (born of ignorance)8 the transformation is a (mere) name8
that it is cla! alone is the truth. (;s there is no pot #ithout cla!, so the
primar! cause, Brahman alone is real).
4ith the t#o letters of the "amsa (i.e. I am the "amsa, Brahman) he
should be convinced of the internal tuft and sacred thread. The state of
a Brahmana is the state deserving meditation on Brahman. The state
of being a sage has the absence of visible tuft and sacred thread. Thus
the householder has visible tuft for performing ritual and the sacred
thread for acAuiring #isdom. To the state of the semblance of a
Brahmana there is the tuft consisting of a mass of hair and sacred
thread made of cotton threads. (The brahma$sutra is one alone)8 it is
four (as @ishva, @ira,, etc.,) b! Auadruplication. The t#ent!$four tattvas
constitute the threads. The nine tattvas constitute the one
transcendent Brahman, (but people) provide man! paths (such as
(ankh!a, 1oga, etc.,) due to difference in approach. Liberation is one
alone to all, #hether the! are Brahma and the other gods, divine sages
or human beings. Brahman is one alone. The state of the Brahmana is
one alone. 6astes, stages of life and special duties are divergent. The
tuft is the same to the castes and stages of life. To the ascetic seeking
salvation the basis of tuft and sacred thread, (the #ise) declare, is the
ranava alone. The "amsa is the tuft, the ranava is the sacred thread
and the &ada is the connecting link. This is the dharma and no other is
the dharma. "o# is that B The ranava, "amsa and &ada constitute
the three fold thread and this remains in consciousness in one-s heart.
+no# this to be the three fold Brahman. (The ascetic) shall discard the
#orldl! tuft and sacred thread.
5. "aving had a shave removing the tuft, a #ise person shall discard
the e2ternal sacred thread. "e shall have as the sacred thread the
transcendent Brahman #hich is indestructible.
7. Lor avoiding rebirth he shall ever long for liberation. The sutra is so
called as it indicates (liberation)8 the sutra indeed is the highest
position.
9. "e kno#s the sutra #ho has become a seeker after liberation, a
mendicant monk. "e is the kno#er of the @eda, having unimpeachable
conduct. "e is the learned Brahmana #ho sanctifies b! his presence
the persons #ho sit in the same ro# to dine #ith him.
:. The 1ogin, #ho is the kno#er of 1oga, a Brahmana and an ascetic
shall #ear that sutra b! #hich all this (phenomenal #orld) is ,oined
together (as a unit!) ,ust as gems are strung together in a thread.
'<. ; learned Brahmana #ho is deepl! intent on 1oga and spiritual
#isdom shall discard the e2ternal sacred thread. "e #ho #ears the
sutra consisting of devotion to Brahman attains salvation. There is
neither impurit! nor the state of eating the leavings of others #hen
one possesses that sutra.
''. Those #ho, having the sacred thread of spiritual #isdom, possess
the sutra in#ardl! are the kno#ers of the sutra in the #orld and the!
are the (true) #earers of the sacred thread.
'*. Their tuft and sacred thread consist of spiritual #isdom (=nana),
the! are established in =nana8 to them =nana alone is supreme and this
=nana is declared to be sanctif!ing.
'.. The #ise one #hose tuft consists of =nana and no other, like the
flame emanating from fire, is said to possess the (true) tuft8 not the
others #ho #ear (a mass of) hair.
'0. Those #ho are immersed in activities, #hether @edic (ritual) or
#orldl! actions live as Brahmanas in name onl!, filling their bellies.
The! come to grief and have rebirth again and again.
'3. The sacred thread hanging from the left shoulder to the right hip is
contrari#ise (to liberation). The #ise shall #ear (i.e. possess) true
kno#ledge #hich is rooted in consciousness, having threads in the
form of true principles (tattvas) and e2tending from the navel to the tip
of the aperture in the cro#n of the head (Brahmarandhra).
'5. This sacred thread #hich forms part of ritual and made of (cotton)
threads is to be #orn b! them (i.e. the ignorant). "e #hose tuft
consists of #isdom as also his sacred thread has all the (true)
characteristics of a Brahmana8 others have none at all.
'7. It is this sacred thread #hich is the supreme panacea. The #ise one
#ho #ears this sacred thread attains liberation.
'9. That learned Brahmana is entitled to renunciation #ho has the
sacred thread both #ithin and #ithout8 but the one having one (i.e. the
e2ternal one) alone is never entitled to renunciation.
':. "ence b! all effort the ascetic shall long for liberation. %iscarding
the e2ternal thread he shall #ear the internal sutra #ithin himself.
*<. %isregarding the e2ternal phenomenal #orld, tuft and sacred
thread he shall hold on to the tuft and sacred thread in the form of the
sacred s!llable (ranava) and Brahman ("amsa) and thus eAuip
himself for liberation. Thus declared the revered sage (aunaka. Thus
(ends) the Cpanishad.
"ere ends the arabrahmopanishad, included in the ;tharva$@eda.
+aramahamsa Upanishad
'. I4hat is the path of the aramahamsa 1ogis, and #hat are their
duties BJ H #as the Auestion &arada asked on approaching the Lord
Brahma (the 6reator). To him the Lord repliedE The path of the
aramahamsas that !ou ask of is accessible #ith the greatest difficult!
b! people8 the! have not man! e2ponents, and it is enough if there be
one such. @eril!, such a one rests in the ever$pure Brahman8 he is
veril! the Brahman inculcated in the @edas H this is #hat the kno#ers
of Truth hold8 he is the great one, for he rests his #hole mind al#a!s in
>e8 and I, too, for that reason, reside in him. "aving renounced his
sons, friends, #ife, and relations, etc., and having done a#a! #ith the
(hikha, the hol! thread, the stud! of the @edas, and all #orks, as #ell
as this universe, he should use the +aupina, the staff, and ,ust enough
clothes, etc., for the bare maintenance of his bod!, and for the good of
all. ;nd that is not final. If it is asked #hat this final is, it is as follo#sE
*. The aramahamsa carries neither the staff, nor the hair$tuft, nor the
hol! thread nor an! covering. "e feels neither cold, nor heat, neither
happiness nor miser!, neither honour, nor contempt etc. It is meet that
he should be be!ond the reach of the si2 billo#s of this #orld$ocean.
"aving given up all thought of calumn!, conceit, ,ealous!, ostentation,
arrogance, attachment or antipath! to ob,ects, ,o! and sorro#, lust,
anger, covetousness, self$delusion, elation, env!, egoism, and the like,
he regards his bod! as a corpse, as he has thoroughl! destro!ed the
bod!$idea. Being eternall! free from the cause of doubt, and of
misconceived and false kno#ledge, realising the Fternal Brahman, he
lives in that himself, #ith the consciousness II m!self am "e, I am That
#hich is ever calm, immutable, undivided, of the essence of
kno#ledge$bliss, That alone is m! real nature.J That (=nana) alone is
his (hikha. That (=nana) alone is his hol! thread. Through the
kno#ledge of the unit! of the =ivatman #ith the aramatman, the
distinction bet#een them is #holl! gone too. This (unification) is his
(andh!a ceremon!.
.. "e #ho relinAuishing all desires has his supreme rest in the One
#ithout a second, and #ho holds the staff of kno#ledge, is the true
Fkadandi. "e #ho carries a mere #ooden staff, #ho takes to all sorts of
sense$ob,ects, and is devoid of =nana, goes to horrible hells kno#n as
the >aharauravas. +no#ing the distinction bet#een these t#o, he
becomes a aramahamsa.
0. The Auarters are his clothing, he prostrates himself before none, he
offers no oblation to the itris (manes), blames none, praises none H
the (ann!asin is ever of independent #ill. Lor him there is no
invocation to God, no valedictor! ceremon! to him8 no >antra, no
meditation, no #orship8 to him is neither the phenomenal #orld nor
That #hich is unkno#able8 he sees neither dualit! nor does he perceive
unit!. "e sees neither IIJ nor )thouJ, nor all this. The (ann!asin has no
home. "e should not accept an!thing made of gold or the like, he
should not have a bod! of disciples, or accept #ealth. If it be asked
#hat harm there is in accepting them, (the repl! is) !es, there is harm
in doing so. Because if the (ann!asin looks at gold #ith longing, he
makes himself a killer of Brahman8 because if the (ann!asin touches
gold #ith longing, he becomes degraded into a 6handala8 because if
he takes gold #ith longing, he makes himself a killer of the ;tman.
Therefore, the (ann!asin must neither look at, nor touch nor take gold,
#ith longing. ;ll desires of the mind cease to e2ist, (and conseAuentl!)
he is not agitated b! grief, and has no longing for happiness8
renunciation of attachment to sense$pleasures comes, and he is
ever!#here unattached in good or evil, (conseAuentl!) he neither
hates nor is elated. The outgoing tendenc! of all the sense$organs
subsides in him #ho rests in the ;tman alone. /ealising II am that
Brahman #ho is the One Infinite +no#ledge$BlissJ he reaches the end
of his desires, veril! he reaches the end of his desires.
"ere ends the aramahamsopanishad belonging to the (ukla$1a,ur$
@eda.
Paramahamsa-Parivra'aka Upanishad
1. 4ow then the go 'rah$a approaching his )ather "inara#ana* the supre$e 'eing an
pa#ing o/eisance as,e o) hi$: .or* )ro$ #our $outh all things pertaining to the nature
o) castes an orers ha+e /een hear* ,nown an graspe. 4ow - wish to ,now the
characteristics o) the 0ara$aha$sa $enicant $on,. :ho is entitle to renunciation M
:hat are the characteristics o) a $enicant $on, M :ho is a 0ara$aha$sa $on, M Dow
is his $enicanc# M &0ra#( expoun to $e all this. The .or "inara#ana then replie:
&The person entitle to renunciation( is the wise one who has unergone the i))icult
course o) learning the sacre lores )ro$ a goo preceptorF has unerstoo all the exertion
necessar# )or happiness in this worl an the nextF has unerstoo the nee to iscar* as
+o$it* the three &pri$ar#( esires* the three pri$ar# inclinations &regar )or the /o#*
etc.*(* G$ineEness7 an egotis$F has co$plete stuentship in celi/ac# which is the $eans
to reach the path o) li/eration an has /eco$e a householer. Oro$ the stage o) a
householer he shall /eco$e a )orestEweller &Aanaprastha( an then renounce &worll#
li)e(. Or alternatel# he $a# renounce )ro$ the stage o) a celi/ate stuent or )ro$ the
stage o) a houseEholer or a )orestEweller. Or* whether or not he is an o/ser+er o) +ows*
has co$plete his course o) stu#* has iscontinue his )ireEritual or oes not $aintain
the sacre )ire* he shall renounce that +er# a# on which he has /eco$e isillusione
with the worl. Thus iscontente with all worll# a))airs* whether as a celi/ate stuent*
houseEholer or )orestEweller* he shall get the appro+al o) his )ather* $other* wi)e* close
,ins$en an in the a/sence o) these* o) a isciple or )ellowEloger &an then renounce the
worl(.
8. So$e &lawEgi+ers( prescri/e the sacri)ice calle 0raBapat#a &o) which the go 'rah$a
is the presiing eit#* prior to a twiceE/orn e$/racing renunciation(. 'ut &though thus
prescri/e( he $a# not o so. De shall onl# per)or$ the sacri)ice "gne#i &whose
presiing eit# is "gni* the go o) )ire(. Oor "gni is the +ital /reath &0rana(. There/# he
oes &i.e. strengthens( the +ital /reath. &Then( he shall per)or$ the Traihata+i#a sacri)ice
&whose presiing eit# is the go -nra(. '# this &sacri)ice( the three +ital )luis* na$el#
the Satt+a &se$en(* RaBas &/loo( an Ta$as &the ar, one( &/eco$e strong li,e )ire(.
&Da+ing per)or$e the sacri)ice in the prescri/e $anner he shall s$ell the hol# )ire*
reciting the )ollowing $antra(:
GOh Oire* this &+ital /reath( is #our sourceF as #ou are /orn at the proper ti$e &o) the #ear(
#ou put on e))ulgence. 6nowing hi$ &the "t$an* #our ulti$ate source( $a# #ou $erge
&with the 0rana* #our source(. 5a# #ou increase our wealth &o) transcenent
,nowlege(7. So reciting the $antra he shall s$ell the )ire. This is the source o) )ire* the
+ital air. 5a# #ou go to the 0rana* $a# #ou go to #our source. S+aha. Thus alone the
$antra sa#s.
Da+ing procure the hol# )ire )ro$ the house o) a wellE+erse Aeic scholar he shall
s$ell the hol# )ire in the $anner escri/e pre+iousl#. -) he is a))licte &/# illness( or
oes not get the hol# )ire* he shall o))er the o/lation in the waters. Oor water is &presie
o+er /#( all the gos. Reciting* G- o))er the o/lation to all gos* S+aha7* he shall tener the
o/lation an pic,ing up &a s$all portion o)( the o))ere o/lation which is $ixe with
ghee* he shall eat this* as it is /ene)icial. &-n the case o) the 6shatri#as an others not
entitle to renunciation( the rule is that the# $a# see, li/eration( in the path o) the /ra+e
&/# courting eath in /attleE)iel( or )ast &unto eath as a iscipline(* or enter into water
&to rise no $ore( or enter )ire or unerta,e the great Bourne# &in which the# collapse /#
exhaustion(. -) he were a))licte &/# illness( he $a# renounce $entall# or /# speech
&reciting $antras(. This is the path &o) their renunciation(.
9. " health# person &i) esiring to renounce the worl( in the ue orer &o) the stages in
li)e( shall per)or$ the shraha cere$on# unto hi$sel) an the )ireEritual )or riing
hi$sel) o) passions &AiraBaEho$a(. De shall in)use the ritual )ire to /e s#$/olicall#
present in his person. Dis pro)icienc# in the a))airs o) the worl an Aeic learning as
well as the )ourteen $eans o) action uner his control &,aranas( shall /e trans)erre to his
son &s#$/olicall#(. -n the a/sence &o) a son( it shall /e one to a iscipleF in his a/sence
it shall /e trans)erre into his "t$an. De shall then $eitate on 'rah$an as ientical
with his Sel)* pronouncing the wors G'rah$an Thou &"rt(7* GThe sacri)ice thou &"rt(7.
The AeaE$other* the prop o) 'rah$anhoo an e$/oi$ent o) the essence o) all
learning shall /e consigne into the waters reciting the three +#ahritis &O$ 'huh* etc.*(
an the three +#ahritis into the letters a* u an $ &o) the 0rana+a(. De shall then
cere$oniousl# sip water ,eeping his attention on that &0rana+a(F pull out the tu)t
$uttering the 0rana+aF snap the sacre threaF iscar the gar$ent too on the groun or
in the watersF /eco$e uncla reciting the $antra GO$ 'huh S+aha* O$ 'hu+ah S+aha
an O$ Su+ah S+aha7F $eitate on his own )or$F again recite $entall# or in speech the
0rana+a an the +#ahritis separatel# an utter three ti$es three the )arewell wors* G-
ha+e renounce* - ha+e renounce* - ha+e renounce7 in gentle* $iling an sharp tonesF
eepl# engage in $eitation on the 0rana+a an raise his han sa#ing GOreeo$ )ro$ )ear
to all )ro$ $e* S+aha7. De shall then start )or the north thin,ing o+er the $eaning o)
great scriptural texts such as GThe 'rah$an - "$7* GThat Thou "rt7 an procee in the
uncla state. This is renunciation.
-) one is not entitle to this &wa# o) renunciation(* he shall recite )irst the pra#er o) the
houseEholer an then the texts GOreeo$ )ro$ )ear to all /eings* e+er# thing e$anates
)ro$ $e* #ou are $# )rien an #ou guar $e. You are the &source o)( strength. You are
the AaBra &weapon( o) -nra which ,ille &the e$on( Aritra. 'e a /lessing to $e. 0re+ent
that which is a sin7. Reciting this $antra precee /# the 0rana+a he shall ta,e up the
e$/le$atic /a$/oo sta)) an water pot an wear the waist /an* loinEcloth an a
iscoloure &i.e. ochre coloure( gar$entF then approach a goo 1uru* /ow to hi$ an
recei+e )ro$ the $outh o) the 1uru the great scriptural text KThat Thou "rtK* precee /#
the 0rana+a. Then he shall wear a tattere gar$ent or a /ar,Egar$ent or a eerEs,inF
a+oi a laning place at a ri+er sie &)or /athing* to pre+ent $ixing with crows(* $o+ing
up &a staircase(* an getting al$s )ro$ a single house. De shall /athe uring the three
prescri/e perios* listen to an exposition o) the Aeanta an practise the 0rana+aF /e
well esta/lishe in the path o) &reali<ing( 'rah$anF $erge his )a+ourite esire in the
"t$anF /eco$e )ree o) G$ineEness7 an get esta/lishe in the Sel)F gi+e up passion*
anger* gree* elusion* intoxication* ri+alr#* )alse prie* prie* egotis$* intolerance*
arrogance* esires* hatre* gloating* i$petuosit#* G$ineEness7* etc.F possesse o) wiso$
an ispassion he shall turn awa# )ro$ wealth an wo$en an possessing a pure $in he
shall poner o+er the truths o) all the UpanishasF guar /estowing particular care his
celi/ac#* nonEpossession* uni+erseEinBuring attitue an truth)ulnessF conIuer his senses
an /e )ree )ro$ a))ection externall# an internall#F secure al$s )or sustaining the /o#*
li,e a har$less cow* )ro$ $e$/ers o) the )our castes excepting those who are accurse
an )allenF such a person is consiere worth# o) reali<ing 'rah$an. De shall +iew with
eIuani$it# at gain or loss &o) al$s( at all ti$esF eat )oo &secure as al$s )ro$ $an#
places( li,e a /ee* using the han as a +esselF not increase )at &/ut( /eco$e leanF )eel that
he is 'rah$anF approach a +illage )or &ser+ing the preceptor(. De shall* stea# in conuct*
go a/out alone )or eight $onths an shall not Bourne# as two &i.e. with a co$panion(.
:hen he has attaine su))icient goo sense &i.e. ispassion( he $a# /eco$e a 6uticha,a
or a 'ahua,a or a Da$sa or a 0ara$aha$sa ascetic. Reciting the respecti+e $antras he
shall iscar in the waters his waistE/an* loinEcloth* sta)) an water +essel an $o+e
a/out uncla. De shall sta# one night in a +illage* three nights in a hol# place* )i+e nights
in a town an se+en nights in a place o) pilgri$age &6shetra(. De shall /e without a
&)ixe( a/oe* /e stea# in $in* not resort to a )ireEplace &)or war$th(* /e )ree )ro$
e$otions* iscar /oth rituals an nonErituals* recei+e al$s )or sustaining li)e alone with
eIuani$it# at its gain or loss in the $anner o) a cow* has his water +essel &onl#( in &the
)or$ o)( a watering place an his resience in a solitar# place )ree )ro$ trou/le. De shall
not thin, o) gain or loss /ut /e intereste in rooting out /oth goo an /a actionsF sleep
alwa#s on the )loorF iscar sha+ing* gi+e up the restriction o) o/ser+ing chatur$as#a*
interest hi$sel) eepl# in pure $eitation* /e a+erse to wealth* wo$en an cit# &li)e(*
/eha+e li,e an insane person although per)ectl# sane* possess no istinguishing e$/le$s
or istincti+e conuct* ha+e no rea$s as a# an night are the sa$e to hi$ an /e
attenti+e to the path o) eep $eitation on 'rah$an in the )or$ o) 0rana+a in
in+estigating on the nature o) the Sel). De who thus gi+es up his /o# /# resorting to
renunciation is the 0ara$aha$sa $enicant $on,.
;. The go 'rah$a as,e &4ara#ana(: .or* what is 'rah$aE0rana+a M &The .or(
4ara#ana replie: The 'rah$aE0rana+a consists o) sixteen parts an it is cogni<e in
Iuaruples in the )our states &wa,ing* etc.*(. -n the wa,ing state there are the )our states*
wa,ing within wa,ing* etc.* &BagratEBagrat(F in the rea$ing state the )our states are
wa,ing within rea$ing* etc.* &s+apnaEBagrat(F in eep sleep there are the )our states
wa,ing within eep sleep* etc.* &susuptiEBagrat(F in the )ourth state &turi#a( there are the
)our states wa,ing within the Turi#a* etc.* &turi#aEBagrat(. -n the wa,ing state o)
istri/uti+e per+asion &+#ashti( there is Iuaruplicit# o) +ish+a* na$el#* +ish+aE+ish+a*
+ish+aEtaiBasa* +ish+aEpraBna an +ish+aEturi#a. -n the rea$ing state o) istri/uti+e
per+asion there is Iuaruplicit# o) taiBasa* na$el# taiBasaE+ish+a* taiBasaEtaiBasa* taiBasaE
praBna an taiBasaEturi#a. -n the state o) eep sleep o) 0raBna there is Iuaruplicit#*
na$el# praBnaE+ish+a* praBnaEtaiBasa* praBnaEpraBna an praBnaEturi#a. -n the )ourth state
&turi#a( there is the Iuaruplicit# o) the turi#a* na$el# turi#aE+ish+a* turi#aEtaiBasa*
turi#aEpraBna &an turi#aEturi#a(. These in ue orer $a,e up the sixteen parts. -n the
letter Ga7 &o) the O$ J "u$( there is BagratE+ish+a* in the letter Gu7 BagratEtaiBasa* in the
letter G$7 BagratEpraBna* in the arhaE$atra &o) O$( BagratEturi#a* in the /inu s+apnaE
+ish+a* in the naa s+apnaEtaiBasa* in the ,ala s+apnaEpraBna* in the ,alatita s+apnaEturi#a*
in the shanti susuptaE+ish+a* in the shant#atita susuptaEtaiBasa* in pash#anti turi#aEpraBna*
in para turi#aEturi#a. The )our parts o) Bagrat pertain to the letter Ga7* the )our parts o)
S+apna pertain to the letter Gu7* the )our parts o) Susupti pertain to the letter G$7* the )our
parts o) turi#a pertain to the arhaE$atra. This is the 'rah$aE0rana+a. This is to /e
worshippe /# the 0ara$aha$sa* Turi#atita an "+ahuta ascetics. '# this 'rah$an is
illu$ine. &This is( li/eration in the ise$/oie state &AiehaE$u,ti(.
=. .or* how is one without the sacre threa an tu)t a person who has iscare all
&worll#( acti+ities M Dow is he solel# e+ote to a/sorption in 'rah$an M Dow is he a
'rah$ana M Thus the go 'rah$a as,e &4ara#ana(. .or Aishnu then replie: Oh chil*
he who has ,nowlege o) the nonEual "t$an has the real sacre threa &i.e. that
,nowlege itsel) is the sacre threa(. Dis eep a/sorption in $eitation is itsel) the tu)t.
This acti+it# is &itsel)( the possession o) the sancti)#ing ring o) hol# grass &pa+itra(. De
oes all actions* he is the 'rah$ana* he is eepl# a/sor/e in 'rah$an* he is the
illu$ine /eing &e+a(* he is the sage* he practises penance* he is the no/lest* he is
superior to allF ,now that he is -. -n this worl +er# rare is the $enicant $on, who is a
0ara$aha$sa. -) there is one he is e+er pure* he alone is the 0urusha &glori)ie( in the
Aea. De who is a great $an &$ahaEpurusha( has his $in resting in $e. - too re$ain in
hi$ alone. De is the e+erEsatis)ie. De is )ree )ro$ the &e))ects o)( col an heat*
happiness an $iser#* honour an ishonour. De puts up with insult an anger. De is
e+oi o) the six hu$an in)ir$ities &hunger an thirst* sorrow an elusion* ol age an
eath(* an is )ree )ro$ the six properties &o) the /o#* /irth* existence* change* growth*
eca# an eath(. De is without the inter+ention o) &i.e. he is not circu$scri/e /#( the
state o) elerliness or otherwise. Excepting the Sel) he sees nothing else. Uncla &lit.
clothe /# the points o) the co$pass(* /owing to none* not uttering S+aha &as he worships
no gos(* not uttering S+aha &to propitiate the $anes(* without the nee to sen /ac,
&gos as the# ha+e not /een in+o,e(* )ree )ro$ /la$e an praise* not resorting to
$antras an rituals* not $eitating on other gos &than the supre$e 1o(* re)raining )ro$
ai$s an their a/sence* with all acti+ities cease* )ir$l# esta/lishe in Consciousness
consisting o) Existence* 6nowlege an 'liss* /eing conscious o) the one supre$e /liss*
he e+er $eitates on the 'rah$aE0rana+a &to the e))ect( that he is 'rah$an alone an
thus )ul)ils hi$sel)F such a one is the 0ara$aha$sa $enicant $on,. Thus &ens( the
Upanisha.
Dere ens the 0ara$aha$saE0ari+raBa,opanisha* inclue in the "thar+aEAea.
Pasupata Brahmana Upanishad
Shi+a* who is the .or o) all /eings &0asupathi(* is alwa#s witness )or e+er#thing. The
$ins o) all people are controlle as well as sent to i))erent topics /# Di$ onl#. The soul
acts /ecause o) hi$. The wors tal, /ecause o) Di$. The e#es see shapes /ecause o)
Di$. The ear hears e+er#thing /ecause o) Di$. E+en other organs onl# per)or$ the
actions allotte to the$ /ecause o) Di$. This act o) Dis is not ue to the nature /ut /#
illusion. :hate+er has /een taught as 2:hat is hearM3* to the /eings* has /een taught so
/# Shi+a who is 0asupathi an De gi+es the nature o) 2:hat is hearM3 to the$. De
enters the $ins o) souls* sits there as its nature an gi+es it the position o) the $in. De
is i))erent )ro$ all things that are ,nown to us through organs. O) all that ,nowlege
taught to the i))erent organs* De is the one who is there ta,ing suita/le )or$s* an gi+es
the /eing the rele+ant experience. There)ore e#es* speech an other organs o not go to
Dis great sel)Eshining )or$. That shine o) the soul* which is not ue to its action* is ue to
the soul itsel) an not the organs. Suppose we ecie to o awa# with rules o) logic* it
can /e tol that he who unerstans 'rah$an hi$sel) /eco$es the great ,nower o)
'rah$an.
This t#pe o) outsie ,nowlege shoul /e attaine /# truth* penance an other rules o)
li)e ictate /# celi/ac# an /# the paths shown /# Aeanta. 0eople in who$ there are no
)aults see realistic o/Bect o) sel) shine in their own /o#. Others o not see it. '# ha+ing a
iscipline in )oo ha/its* $ental iscipline e+elops. '# $ental iscipline* one gets
wiso$. Step /# step. the pro/le$s in the $in are sol+e. '# the ,nowlege o) the )or$
o) 'rah$an when the worl /eco$es that which shoul /e enBo#e* he eats the )or$
which is he hi$sel). There is nothing else except onesel). The sa+ant who ,nows
'rah$an* whene+er he sees the worl oes not see it as so$ething i))erent )ro$
hi$sel). This is the Upanisha.
Dere ens the 0asupataE'rah$anopanisha* as containe in the "thar+aEAea.
+rana"nihotra Upanishad
together8
'. &o#, therefore, #e shall set forth )the h!mn of food- that is be!ond
all empirical kno#ledge, the essence of all Cpanishads, dealing #ith
the sacrifice in the bod!, b! virtue of #hich the embodied man
becomes free from transmigrator! life #ithout ;gnihotra and the
kno#ledge of (ankh!a.
*. ;ccording to proper procedure, setting (the cooked) rice on the
ground one intones the three verses beginning #ith )1a osadha!a X-
and the t#o beginning #ith )annapate ..-.
.. The man! plants of hundred shapes and forms that (oma rules
asking, urged on b! Brihaspati, !e deliver us from calamities.
0. The fruitful plants and fruitless, that have flo#ers and the flo#erless,
urged on b! Brihaspati, !e deliver us from calamities.
3. Let me not bind for !ou the plants that live and endo# (others #ith)
life, that are free from malignanc!8 ma! the! put to fight the evil spirits
from one #ho offers them (sacrifice).
5. Lord of food ! Give us food that is clean and rich in energ!8 help the
giver of food over (the haDards of life). Fndo# us, bipeds and
Auadrupeds, #ith might.
7. >a! the food (#e eat) be fire8 (though) it is adverse to the /udras
and the evil spirits and ma! it promote generations of off$spring. Let
the might! (Lord) purge it of all seeds of fear and make it auspicious.
"ail to the might! Lord.
9. (eeing all !ou move #ithin the hidden (places). 1ou are the sacrifice8
1ou are Brahma, /udra, @ishnu. 1ou are the sacred s!llable @asat, light,
taste, the immortal Brahman, the earth, the mid$region and the
firmament. O> (alutation.
:. >a! the #aters purif! the earth8 ma! the purified earth purif! me.
>a! (the #aters) purif! the master of the @eda8 ma! the hallo#ed
@edic essence purif! me. 4hatever is left over as unfit to be consumed
or #hatever deed of mine be sinful H all these ma! the #aters purif!8
also the gifts (accepted from) the unrighteous. "ail !
'<. 1ou are ambrosia8 an ambrosial spread (base). 1ou are ambrosia in
regard to the vital breath8 fit for the sacred offering, the last blessing.
O>, salutation to rana. O>, salutation to ;pana. O>, salutation to
@!ana. O>, salutation to Cdana. O>, salutation to (amana. O>,
salutation to Brahman. O>, ma! m!self be in Brahman for the #inning
of immortalit!.
''. The offering to rana is made #ith the little finger and the thumb.
4ith the ring finger and the thumb is made the offering to ;pana. 4ith
the middle finger and the thumb is made that to @!ana, #ith all fingers
is the offering made to Cdana and #ith the forefinger and the thumb is
made the offering to (amana.
'*. (ilentl! one offering is made #ith one /ic8 t#o in the ;havani!a8
one in the %akshina fire8 one in the Garhapat!a and one in the fire for
all e2piator! rites.
'.. Then, )1ou are the lid for immortalit!- H for #inning immortalit!.
(ipping one must take again and touch again.
'0. Taking #ater in the right palm and holding it over against the heart
one should intoneE rana is fire8 is the supreme (elf surrounded b! the
five vital breaths. Learlessness to all living beings ! Lear never d#ells in
me
'3. 1ou (rana) are @ishva and @aishvanara8 b! !ou is the multiform
#orld sustained as it manifests itself. 4here !ou are, the immortal
Brahma, are all offerings (made).
'5. This great and novel (pirit (is) established at the ends of the big
toes. I pour #ater round him at the end (of the ceremonial eating) for
#inning immortalit!.
'7. Let this e2ternal self meditate on specific activities H thus one
makes offerings in the fire. Let (the performer) be a son to all. The
ritual offerings are consecrated in the fire.
'9. I shall perform sacrifice in m! bod!. There are the four fires, no
mean ones, corresponding to the four parts of O> #ith the half
s!llable.
':. There is no solar fire, shaped like the solar disc, sheathed in a
thousand ra!s, abiding in the cro#n as the solar seer. The fire of vision
mentioned (above) #ith its four forms, becoming the ;havani!a is
stationed in the mouth. The bodil! fire consumes the oblations that
destro! old age. Becoming %akshinagni, shaped like a half moon, it is
stationed in the heart. Then, there is the gastric fire that, becoming
Garhapat!a is stationed at the navel consuming #hat is eaten, drunk,
licked and sucked.
*<. Cnderneath are the three horiDontal states of mind H the moon,
Lord and the agent of generation.
*'. In this bodil! sacrifice, unadorned b! the girdle round the sacrificial
post, #ho is the sacrificer B 4ho is (his) #ife B 4ho are the officiating
priests B 4ho are the attendants B 4hich are the sacrificial vessels B
4hat are the oblations B 4hich is the altar B 4hich is the interior of the
altar B 4hich is the #ooden container (for the soma ,uice) B 4hich is
the chariot B 4hich is the sacrificial animal B 4ho is the officiating
priest B 4ho is the invoking priest B 4ho is the assistant of the 6hief
priest B 4ho is the assistant of the ;dhvar!u B 4ho is the first
chanter B 4ho is the assistant of the "otir B 4ho sings the (ama songs
aloud B 4hich is the libation to (;gni) B 4ho is the assistant of the
Brahma priest B 4hat are the %arbha grass B 4hich is the ladle B
4hich is the container of the ghee B 4hich are the t#o ghee offerings B
4hich are the t#o parts of the ghee B 4hat are the preliminar!
offerings B 4hat are the final sacrifices B 4hich is the Ida libation (in
bet#een the t#o) B 4hat is recitation B 4hat is the (am!orvaka
formula B 4hich are the four ;,!a oblations B 4hich is the sacrificial
post B 4hich is the cord B 4hich are the Ishtis (oblations of butter,
fruits, etc.,) B 4hat is the sacrificial fee B 4hat is the ritual bath after
the sacrifice B
**. In the bodil! sacrifice, unadorned b! the cord round the sacrificial
post, the sacrificer is the self8 (his) #ife is the intellect. The great
officiating priests are the @edas. The ego is the ;dhvar!u. The mind$
stuff is the invoking priest. rana is the assistant of the chief priest8
;pana is the assistant of the ;dhvar!u. @!ana is the first chanter.
Cdana is the loud (ama singer. (amana is the assistant of "otir. The
bod! is the altar. The nose is the interior of the altar. The crest is the
#ooden container. The foot is the chariot. The right hand is the ladle.
The left hand is the container of the ghee. The ears are the t#o ghee
offerings. The e!es are the t#o parts of the ghee. The neck is the
libation. The Tanmatras are the assistant of the Brahma riest. The
great elements are the attendants. Gunas are the supplementar!
offerings. The tongue is the final sacrifices. Teeth and lips are the
middle libation. The palate is the h!mn$recitation. >emor! is the
(am!orvaka formula. 6ompassion, forbearance, non$violence are the
four ;,!a oblations (to (oma, etc.,). Om is the sacrificial post. %esire is
the cord. >ind is the chariot. Lust is the sacrificial animal. The hair is
the %arbha grass. The sense organs are the sacrificial vessels. The
organs of action are the oblations. &on$violence is the Ishtis.
/enunciation is the sacrificial fee. The post$sacrificial bath (follo#s)
from death. In this bod! are stationed all the divinities.
*.. (Fither) one dies in Benares (or) the Brahmana #ho reads this
(Cpanishad) achieves liberation in one lifeE This is the secret doctrine.
together8
"ere ends the ranagnihotropanishad belonging to the +rishna$1a,ur$
@eda.
+rasna Upanishad
I$'E (ukesa, son of Bharadva,a8 (at!akama, so of (ibi8 the grandson of
(ur!a, born of the famil! of Garga8 +ausal!a, so of ;svala8 a scion of
the line of Bhrigu, born in @idarbha8 and +abandhi, descendant of
+at!a H all these, #ho #ere devoted to (the inferior) Brahman, engaged
in realising (the inferior) Brahman, and intent on a search of the
supreme Brahman, approached #ith faggots in hand, the venerable
ippalada #ith the belief, IThis one #ill certainl! tell us all about It.J
I$*E To them the seer said, ILive (here) again for a !ear in a fitting
manner, #ith control over the senses and #ith brahmachar!a and
faith. Then put Auestions as !ou please. If #e kno#, #e shall e2plain all
!our Auestions.J
I$.E ;fter that +abandhi, descendant of +at!a, having approached (him)
asked, I@enerable sir, from #hat indeed are all these beings born BJ
I$0E To him he saidE The Lord of all creatures became desirous of
progen!. "e deliberated on (past @edic) kno#ledge. "aving brooded on
that kno#ledge, "e created a couple H food and rana H under the idea,
IThese t#o #ill produce creatures for me in multifarious #a!s.J
I$3E The sun is veril! rana8 and food is veril! the moon. 4hatever is
gross or subtle is but food. The gross, as distinguished from that
(subtle), is certainl! food (of the subtle).
I$5E &o# then, the fact that the sun, #hile rising, enters into the
eastern direction, thereb! it absorbs into its ra!s all the creatures in
the east. That it enters into the south, that it enters into the #est, that
it enters into the north, that it reaches the nadir and the Denith, that it
enters the intermediate points of the Dodiac, that it illumines all,
thereb! it absorbs all living things into its ra!s.
I$7E That ver! one rises up #ho is rana and fire, #ho is identified #ith
all creatures, and #ho is possessed of all forms. This ver! one, that has
been referred to, is spoken of b! the mantraE
I$9E (The realisers of Brahman) kne# the one that is possessed of all
forms, full of ra!s, endo#ed #ith illumination, the resort of all, the
single light (of all), and the radiator of heat. It is the sun that rises H the
sun that possesses a thousand ra!s, e2ists in a hundred forms and is
the life of all creatures.
I$:E The !ear is veril! the Lord of creatures. Of "im there are t#o
6ourses, the (outhern and the &orthern. ;s to that, those, #ho follo#,
in that #a!, the sacrifices and public good etc., that are products of
action, conAuer the ver! #orld of the moon. It is the! #ho come back.
((ince this is so), hence these seers of heaven, #ho are desirous of
progen!, attain the (outhern 6ourse. That #hich is the 6ourse of the
>anes is veril! food.
I$'<E ;gain, b! searching for the (elf through the control of the senses,
brahmachar!a, faith and meditation, the! conAuer the sun (b!
proceeding) along the &orthern 6ourse. This is the resort of all that
lives8 this is indestructible8 this is fearless8 this is the highest goal, for
from this the! do not come back. This is unrealisable (to the ignorant).
ertaining to this here is a verseE
I$''E (ome talk of (this sun) as possessed of five feet, as the father, as
constituted b! t#elve limbs, and as full of #ater in the high place
above the sk!. But there are these others #ho call him the omniscient
and sa! that on him, as possessed of seven #heels and si2 spokes, is
fi2ed (the #hole universe).
I$'*E The month veril! is the Lord of all creatures. The dark fortnight is
"is food, and the bright "is rana. Therefore these seers perform the
sacrifices in the bright fortnight. The others perform it in the other.
I$'.E %a! and night are veril! the Lord of all creatures. %a! is surel! "is
rana and night is certainl! the food. Those #ho indulge in passion in
the da!, #aste a#a! rana. That the! give pla! to passion at night is
as good as celibac!.
I$'0E Lood is nothing but the Lord of all creatures. Lrom that indeed
issues that human seed. Lrom that are born all these beings.
I$'3E This being so, those #ho undertake the #ell$kno#n vo# of the
Lord of all creatures, beget both sons and daughters. Lor them alone is
this #orld of the moon in #hom there are the vo#s and continence,
and in #hom is found for ever avoidance of falsehood.
I$'5E Lor them is that taintless #orld of Brahman, in #hom there is no
crookedness no falsehood, and no dissimulation.
II$'E &e2t a scion of the line of Bhrigu, born in @idarbha, asked him,
I(ir, ho# man! in fact are the deities that sustain a creature B 4hich
among them e2hibit this glor! B 4hich again is the chief among them B
J
II$*E To him he saidE (pace in fact is this deit!, as also are air, fire,
#ater, earth, the organ of speech, mind, e!e and ear. F2hibiting their
glor! the! sa!, ICnAuestionabl! it is #e #ho hold together this bod! b!
not allo#ing it to disintegrate.J
II$.E To them the chief rana said, I%o not be deluded. It is I #ho do not
allo# it to disintegrate b! sustaining it b! dividing m!self fivefold.J
The! remained incredulous.
II$0E "e appeared to be rising up (from the bod!) out of indignation. ;s
"e ascended, all the others, too, ascended immediatel!8 and #hen "e
remained Auite, all others, too, remained in position. =ust as in the
#orld, all the bee take to flight in accordance as the king of the bees
takes to his #ings, and the! settle do#n as he does so, similarl!, did
speech, mind, e!e, ear, etc., behave. Becoming delighted, the! (began
to) praise rana.
II$3E This one (i.e. rana) burns as fire, this one is the sun, this one is
cloud, this one is Indra and air, this one is the earth and food. This god
is the gross and the subtle, as #ell as that #hich is nectar.
II$5E Like spokes on the hub of a chariot #heel, are fi2ed on rana all
things H riks, !a,us, samas, sacrifice, +shatri!a and Brahmana.
II$7E It is !ou #ho move about in the #omb as the Lord of creation, and
it is !ou #ho take birth after the image of the parents. O rana, it is for
!ou, #ho reside #ith the organs, that all these creatures carr!
presents.
II$9E 1ou are the best transmitter (of libation) to the celestials. 1ou are
the food$offering to the >anes that precedes other offerings. 1ou are
the right conduct of the organs that constitute the essence of the bod!
and are kno#n as the ;tharvas.
II$:E O rana, !ou are Indra. Through !our valour !ou are /udra8 and
!ou are the preserver on all sides. 1ou move in the sk! H !ou are the
sun, the Lord of all luminaries.
II$'<E O rana, #hen !ou pour do#n (as rain), then these creatures of
!ours continue to be in a happ! mood under the belief, ILood #ill be
produced to our hearts- content.J
II$''E O rana, !ou are unpurified, !ou are the fire Fkarsi, (!ou are) the
eater, and !ou are the lord of all that e2ists. 4e are the givers of (!our)
food. O >atarisva, !ou are our father.
II$'*E >ake calm that aspect of !ours that is lodged in speech, that
#hich is in the ear, that #hich is in the e!e, and that #hich permeates
the mind. %o not rise up.
II$'.E ;ll this (in this #orld), as also all that is in heaven is under the
control of rana. rotect us ,ust as a mother does her sons, and ordain
for us splendour and intelligence.
III$'E Then +ausal!a, son of ;svala, asked him, IO venerable sir, from
#here is this rana born B "o# does "e come into this bod! B "o#
again does "e d#ell b! dividing "imself B "o# does he depart B "o#
does "e support the e2ternal things and ho# the ph!sical BJ
III$*E To him he saidE 1ou are putting super$normal Auestions, since !ou
are pre$eminentl! a kno#er of Brahman. "ence I speak to !ou.
III$.E Lrom the (elf is born this rana. =ust as there can be shado# #hen
a man is there, so this rana is fi2ed on the self. "e comes to this bod!
o#ing to the actions of the mind.
III$0E ;s it is the king alone #ho emplo!s the officers sa!ing, I/ule over
these villages, and those onesJ, ,ust so rana engages the other
organs separatel!.
III$3E "e places ;pana in the t#o lo#er apertures. rana "imself,
issuing out of the mouth and nostrils, resides in the e!es and ears. In
the middle, ho#ever, is (amana, for this one distributes eAuall! all this
food that is eaten. Lrom that issue out these seven flames.
III$5E This self (i.e. the subtle bod!) is surel! in the heart. There are a
hundred and one of the (chief) nerves. Fach of them has a hundred
(division). Fach branch is divided into sevent!$t#o thousand sub$
branches. ;mong them moves @!ana.
III$7E &o# then Cdana, #hen it is in its up#ard trend, leads to a
virtuous #orld as a result of virtue, to a sinful #orld as a result of sin
and to the human #orld as a result of both.
III$9E The sun is indeed the e2ternal rana. It rises up favouring this
rana in the e!e. That deit!, that is in the earth, favours b! attracting
;pana in a human being. The space (i.e. air), that is #ithin, is (amana.
The (common) air is @!ana.
III$:E That #hich if #ell kno#n as luminosit!, is Cdana. Therefore, one
#ho gets his light e2tinguished, attains rebirth together #ith the
organs that enter into (his) mind.
III$'<E Together #ith #hatever thought he had (at the time of death),
he enters into rana. rana, in combination #ith Cdana and in
association #ith the soul, leads him to the #orld desired b! him.
III$''E The line of progen! of an! man of kno#ledge #ho kno#s rana
thus sustains no break. "e becomes immortal. ertaining to this there
occurs this mantra.
III$'*E "aving kno#n the origin, coming, lodgement and fivefold
overlordship and the ph!sical e2istence of rana, one achieves
immortalit!. "aving kno#n, one achieves immortalit!.
I@$'E Then the grandson of (ur!a, born of the famil! of Garga, asked
him, IO adorable sir, #hich are the organs that go to sleep in this
person B 4hich keep a#ake in him B 4hich is the deit! #ho
e2periences dream B To #hom occurs this happiness B In #hom do all
get mergedB
I@$*E To him he said, O Garg!a, ,ust as all the ra!s of the setting sun
become unified in this orb of light, and the! disperse from the sun as it
rises up again, similarl! all that becomes unified in the high deit!, the
mind. "ence this person does not then hear, does not see, does not
smell, does not taste, does not touch, does not speak, does not grasp,
does not en,o!, does not e,ect, does not move. eople sa!, I"e is
sleeping.J
I@$.E It is the fires (i.e. the functions resembling fire) of rana that
reall! keep a#ake in this cit! of the bod!. That #hich is this ;pana
reall! resembles the Garhapat!a fire, @!ana resembles the fire,
;nvahar!apacana. (ince the ;havani!a fire is obtained from
Garhapat!a, #hich is the former-s source of e2traction, therefore rana
conforms to ;havani!a (because of its issuing out of ;pana).
I@$0E (amana is the priest called "ota, because it strikes a balance
bet#een e2halation and inhalation #hich are but (comparable to) t#o
oblations. The mind is veril! the sacrificer. The desired fruit Cdana,
#hich leads this sacrificer ever! da! to Brahman.
I@$3E In this dream state this deit! (i.e. the mind) e2periences
greatness. 4hatever #as seen, it sees again8 #hatever #as heard, it
hears again8 #hatever #as perceived in the different places and
directions, it e2periences again and again8 it perceives all b! becoming
all that #as seen or not seen, heard or not heard, perceived or not
perceived, and #hatever is real or unreal.
I@$5E 4hen that deit!, (the mind), becomes over#helmed b! (solar)
ra!s (called bile), then in this state the deit! does not see dreams.
Then, all that time, there occurs this kind of happiness in this bod!.
I@$7E To illustrate the pointE ;s the birds, O good looking one, proceed
to#ards the tree that provides lodging, ,ust so all these proceed to the
supreme (elf.
I@$9E Farth and the rudiment of earth, #ater and the rudiment of #ater,
fire and the rudiment of fire, space and the rudiment of space, the
organ and ob,ect of vision, the organ and ob,ect of hearing, the organ
and ob,ect of smell, the organ and ob,ect of taste, the organ and ob,ect
of touch, the organ and content of speech, the hands and the ob,ect
grasped, se2 and en,o!ment, the organ of e2cretion and the e2creta,
the feet and the space trodden, the mind and the content of thought,
understanding and the content of understanding, egoism and the
content of egoism, a#areness and the content of a#areness, the
shining skin and the ob,ect revealed b! that, rana and all that has to
be held b! rana.
I@$:E ;nd this one is the seer, feeler, hearer, smeller, taster, thinker,
ascertainer, doer H the urusha (pervading the bod! and senses), that
is a kno#er b! nature. This becomes #holl! established in the
supreme, immutable (elf.
I@$'<E "e #ho realises that shado#less, bodiless, colourless, pure,
Immutable attains the supreme Immutable Itself. O amiable one, he,
again, #ho realises, becomes omniscient and all. Illustrative of this
there occurs this verseE
I@$''E O amiable one, he becomes all$kno#ing and enters into all, #ho
kno#s that Immutable #herein merges the cognising (elf H (the
urusha #ho is naturall! a kno#er) H as also do the organs and the
elements together #ith all the deities.
@$'E &e2t, (at!akama, son of (ibi, asked him, IO venerable sir, #hich
#orld does he reall! #in thereb!, #ho among men, intentl! meditates
on Om in that #onderful #a! till death BJ To him he saidE
@$*E O (at!akama, this ver! Brahman, that is (kno#n as) the inferior
and superior, is but this Om. Therefore the illumined soul attains either
of the t#o through this one means alone.
@$.E (hould he meditate on Om as consisting of one letter he becomes
enlightened even b! that and attains a human birth on the earth. The
/ik mantras lead him to the human birth. Being endued there #ith self$
control, continence, and faith he e2periences greatness.
@$0E &o# gain, if he meditates on Om #ith the help of the second
letter, he becomes identified #ith the mind. B! the 1a,ur mantras he is
lifted to the intermediate space, the #orld of the >oon. "aving
e2perienced greatness in the lunar #orld, he turns round again.
@$3E ;gain, an! one #ho meditates on the supreme urusha #ith the
help of this ver! s!llable Om, as possessed of three letters, becomes
unified in the (un, consisting of light. ;s a snake becomes freed from
its (lough, e2actl! in a similar #a!, he becomes freed from sin, and he
is lifted up to the #orld of Brahma ("iran!agarbha) b! the (ama
mantras. Lrom this total mass of creatures (that "iran!agarbha is) he
sees the supreme urusha that penetrates ever! being and is higher
than the higher One (viD. "iran!agarbha). Bearing on this, there occur
t#o versesE
@$5E The three letters (b! themselves) are #ithin the range of death.
But if the! are closel! ,oined, one to another, are not divergentl!
applied to different ob,ects, and are applied to the three courses of
action H e2ternal, internal and intermediate H that are properl! resorted
to, then the man of enlightenment does not shake (i.e. remains
undisturbed).
@$7E The intelligent kno# this #orld that is attainable b! the /ik
mantras, the intermediate space achievable b! the 1a,ur mantras, and
that #hich is reached b! the (ama mantras. The enlightened man
attains that (threefold) #orld through Om alone8 and through Om as an
aid, he reaches that also #hich is the supreme /ealit! that is Auiet and
be!ond old age, death and fear.
@I$'E Then (ukesa, son of Bharadva,a, asked him, I@enerable sir,
"iran!anabha, a prince of +osala, approached me and put this
Auestion, )Bharadva,a, do !ou kno# the urusha possessed of si2teen
limbs B- To that prince I said, )I do not kno# him. "ad I kno#n him #h!
should I not have told !ou B ;n!one #ho utters a falsehood dries up
root and all. Therefore I cannot afford to utter a falsehood. (ilentl! he
#ent a#a! riding on the chariot. Of that urusha I ask !ou, )4here
does "e e2ist B-J
@I$*E To him he (ippalada) saidE O amiable one, here itself inside the
bod! is that urusha in #hom originate these si2teen digits (or limbs).
@I$.E "e deliberatedE I;s a result of #hose departure shall I rise up B
;nd as a result of #hose continuance shall I remain established BJ
@I$0E "e created rana8 from rana ("e created) faith, space, air, fire,
#ater, earth, organs, mind, food8 from food ("e created) vigour, self$
control, mantras, rites, #orlds and name in the #orlds.
@I$3E The illustration is thisE =ust as these flo#ing rivers that have the
sea as their goal, get absorbed after reaching the sea, and their names
and forms are destro!ed, and the! are called merel! the sea, so also
these si2teen parts (i.e. constituents) of the all$seeing urusha, that
have urusha as their goal, disappear on reaching urusha, #hen their
names and forms are destro!ed and the! are simpl! called urusha.
(uch a man of realisation becomes free from the parts and is immortal.
On this point there occurs this verseE
@I$5E 1ou should kno# that urusha #ho is #orth! to be kno#n and in
#hom are transfi2ed the parts like spokes in the nave of a chariot
#heel, so that death ma! not afflict !ou an!#here.
@I$7E To them he said, II kno# this supreme Brahman thus far onl!.
Be!ond this there is nothing.J
@I$9E 4hile #orshipping him the! said, I1ou indeed are our father #ho
have ferried us across nescience to the other shore. (alutation to the
great seers. (alutation to the great seers.J
"ere ends the rasnopanishad, included in the ;tharva$@eda.
)ama )ahasya Upanishad
Translated by Dr. Sunder Hattangadi and P. %. %aachander
MThis great Cpanishad is in ;tharvana @eda and is the authoritative
source of Lord /amaKs #orship methods.N
I salute that Lord /ama, #ho is the personification of salvation, #ho is
a great king, #ho is a great man and #ho destro!s all his enemies.
First #hapter
'$*. Great sages like >udgala, (andil!a, aingala, Bikshu, (anaka and
rahlada approached Lord "anuman, #ho #as a great devotee of
@ishnu and asked him,
.$0. I4hich is the greatest principle among the four @eda$s, '9 purana$
s, '9 (mriti$s, (astra$s, all kno#ledge and among the great po#ers
ruled b! the (un and moonBJ
3$5. "e replied, I"e!, great sages and devotees of Lord @ishnu! lease
hear m! #ords #hich cut of all attachments, the greatest principle
among these is the principle of Brahma Taraka (O>). /ama is ara$
Brahma and supreme austerit!, and /ama is the (upreme Fssence and
Brahma Taraka.J
7. The! all again asked, Lord "anuman,Jlease tell us the angas
(aspects) of Lord /ama.J
Lord "anuman told, Ilease understand that Lord Ganesha, Goddess
(aras#ati, Goddess %urga, all the +shetra alaka$s, (un, >oon, Lord
&ara!ana, Lord &arasimha, Lord @asudeva, Lord @araha, Lord
Lakshmana, (hatrughna, Bharata, @ibheeshana, (ugreeva, ;ngada,
=ambavanta and ranava are the angas of Lord /ama. 4ithout these
angas, Lord /ama #ill not remove all roadblocks. The! again asked,
I"o# #ill Brahmins and householders get the capacit! to recite
ranavaBJ "e said, I;ll eople (even if the! are not eligible to chant
IOmJ,) #ho chant the si2 letter mantra #ould get the capacit! to
meditate on ranava. Those #ho chant silentl! the mantra of /ama
#ould get the same effect as repeating the letter IOmJ. ;fter the name
of /ishi, %evata and meter, ,apa of the /ama mantra #ould give the
same effect as repetition of ranava and further he e2plained that
/ama "imself has said that pranava is a part of /ama mantra.
9. On another occasion ans#ering @ibheeshana-s Auestion I"o# can
!our angas be made eas! to #orshipB lease tell me an eas! #a!.J
/ama replied, IThe ,apa of m! name I/amaJ removes all sins. (uppose
some one is meditating on m! si2 lettered mantra or reads m! Gita or
thinks of me #ith devotional fervor, he #ould get the same effect. "e
#ould get rid of the five great sins, viD. killing of father, killing of
mother, killing of brothers, killing of teachers, killing of husband or
even other #ell$kno#n great sins, if one repeats m! si2 lettered mantra
ten million times. "e also #ould get the immortal and ever lasting
bliss.
@ibheeshana again asked him, I4hat #ould be the #a! for people #ho
are not capable of doing It.BJ
/ama replied Ithe! can either read m! Gita, m! thousand names or
meditate on m! @is#a /oopa or m! '<9 names, or repeat m! name
'<< times, or read the king of stotras #ritten b! sage &arada, or read
the great pra!er called mantra ra,a stavam #ritten b! "anuman, or
read the pra!er to (ita or dail! pra! to me b! reciting m! name8 the!
#ill doubtless attain >e.J
"ere ends the Lirst 6hapter.
Second #hapter
The great sages led b! (anaka asked "anuman again, Ilease tell us
the mantra for meditating (or #orshipping) the Taraka Brahma /ama.J
"anuman repliedE
'. That king of mantra$s is the Fkakshara (one$s!llabled) #hich is the
store house of fire, #hich is Lord @ishnu #ho is l!ing do#n and #hich is
Lord (hiva #ho adorned #ith the crescent moon.
*. Its sage is Brahma, meter is Ga!atri, %eit! is Lord /ama, its anga is
#a2ing half$>oon and its mind is the soul of fire,
.. Its root is the Bee,a (hakti and it has to be chanted for fulfillment of
desires.
MThe pra!er (dh!ana sloka) for the mantra isE$N
"e #ho sits on the lotus flo#er on the shores of river (ara!u,
0. "e #ho is black, seated on the throne of heroes, #ho shines in the
=nana$>udra that he sho#s, #hose left side is adorned b! (ita and
Lakshmana,
3. "e #ho shines as their soul to those souls, #ho pra! to him, #ho is
like the clear cr!stal, #ho is the onl! source to those #ho #ish for
salvation,
5. "e #ho is the aramatma to those thinkers, #ho shines like the
millions of (uns, #ho is like &ara!ana residing in the nadi$s, #ho is
digestive fire.
7. The king of mantras #ith t#o s!llables (/ama) #ould lead to
fulfillment of all desires, and along #ith the suffi2 of one letter, it
becomes si2 different mantras, Mthe! are Om, "rim, (rim, +lim, ;im
and /am.N
9. These king of mantras consisting of three s!llables also #ill fulfill all
desires.
:. The t#o four lettered mantras are /amachandra and /amabhadra.
'<. These can be chanted #ith the rishi and others as told before8
@is#amithra is its /ishi, the meter is pankti, %evatha is /amabhadra,
The Bhee,a is (hakthi.
''. This mantra should be invoked mentall! in the middle of the e!e
bro#s, head, navel, thighs and feet.
'*. One should go to the middle of the forest and sit under the +alpa$
@riksha (#ish$fulfilling or eternal tree) and assume the posture of
IushpalataJ (flo#ering creeper plant), do the anga n!asa and chant
the mantras,
'.. 4ith Lakshmana having arranged properl! the arro# and the Lord
being fanned b! (ita.
'0. %h!ana mantraE$ I salute that /ama, #ho has lustrous matted hair,
#ho is bluish in colour, #ho is surrounded b! sages, #ho is being
fanned b! =anaki, #ho is protected b! Lakshmana holding an umbrella,
'3. The one #ho killed /avana, #ho is e2tremel! peaceful, and before
#hom stand (ugreeva and @ibeeshana. Lor achieving victor! one
should chant this sloka ten million times.
'5. The five lettered mantra$s are formed b! adding the root letters for
>anmatha, %urga, (aras#ati and Lakshmi at the beginning of the four
lettered mantra, Madding O> to make it si2$s!llabledN and lead to the
realiDation of the four urushartha$s.
'7. 4hen each of the fift! m!stic s!llables of the (anskrit alphabet
(nasaliDed), as #ell as the root letters of Lakshmi, (aras#ati,
>anmatha and O> are added as the first s!llable several varieties of
si2 lettered mantras are formed.
'9. 6hanting the four letter mantras b! adding the root letters of (ri,
>a!a and >anmatha as prefi2 and suffi2 of the four and si2 letter
mantras grants all ones #ishes.
':. ;dding svaha, or hum phat or namah at the end, in various
combinations, make up the '9$lettered mantra$s.
*<. In these mantra$s, Brahma as sammohana shakti, %akshinamurt!,
;gast!a, and (hiva are said to be the ascetics, in that order.
*'. The meter (chanda) is Ga!atri, and the %eit! is (hri /ama. Or,
+ama$bi,a at the beginning and @ishvamitra the /ishi.
**. The meter Ga!atri of different deities and /amabhadra the
)devata-. The shakti$bi,a is invoked as before as #ith the 5$lettered
mantra.
*.. Touching on the top of the head, in the middle bet#een the e!e$
bro#s, heart, thighs, and feet, the mantras are recited #ith bi,a$s and
anga$n!asa.
*0. %h!anaE
I #orship (ri /ama,
4hose bod! shines #ith various ornaments,
4ho is as brilliant as lightning,
4ho assumes the @irasana posture,
4ho sho#s ,nana >udra b! one hand,
4ho keeps the other hand on his thigh,
;nd #ho #ears the cro#n.
*3. Then one should, #ith prostrations, recite I/amachandra!a and
/amabhadra!a &amahJ, and the king of seven lettered mantras and
the fulfiller of all #ishes.
*5. Fight lettered mantraE ;dding O> at the beginning to the t#o
seven lettered mantras gives rise to t#o eight lettered mantras. O>
added to the four lettered I/ama!aJ and I"um hat svahaJ is another
9 lettered mantra.
*7. The /ishis and other ad,uncts for the 9$lettered mantra are the
same as for the 5$lettered ones. ;gain, the 9$lettered mantra also has
/ama as the /ishi.
*9. The meter is Ga!atri, the %eit! is /ama, O>, the pair of (hri bi,a$s,
and (hakti bi,a and others are also (added).
*:. Thereafter one recites the mantra$s #ith the 5$limbed n!asa, and
recites /ama!a &amah #ith O> and a pair of (hri$bi,a$s.
.<. (hiva /ama >antraE Glaum O>, >a!a$bi,a (heart$abiding) /ama!a
&amah is recited again. (hiva, Om, /ama mantra is the giver of all
e2cellence.
.'. (adashiva is spoken of as the /ishi, Ga!atri as the meter, and
(hiva$O>$/amachandra as the %eit!.
%h!anamE
I #orship that /ama,
4ho has three e!es,
4ho #ears the crescent,
4ho holds the trident,
4ho is anointed all over b! ash,
;nd #ho is #ith matted hair.
.*. I #orship the three e!ed one,
4ho is ;bhirama, the pinnacle of beaut!,
4ho #ears the crescent as ear ring,
;nd #ho holds the noose, the goad, the bo# and the arro#,
.0. Thus meditating, devoted #holl! to recitation and oblations one
shall chant mantra$s one$hundred thousand times, offering bilva
leaves, fruits, flo#ers, gingili seeds, and lotuses.
.3. /ama Brahma Ga!atriE Fven the treasures and po#ers, #ished for
b! the celestials, come b! themselves, #hen the 9$lettered /aghava
brahma$ga!atri (is chanted).
.5. The /ishis kno#ing (hri$bi,a as m! (hakti, chant the mantra$s #ith
the limbs, as vini!oga for its adoration.
.7. %h!anamE
I #orship that blue comple2ioned /ama,
4ho #ears the bracelet on upper arm and bangle,
4hich are studded #ith shining gems,
4ho has the ro!al umbrella held over his head,
4ho shines like millions of #a2ing moons,
4ho sits in the hall of one thousand si2teen golden pillars,
;nd #ho is surrounded b! Bharata and others.
.9. /ama (harana >antraE The chanting of I/amam sharanam mamaJ
(i.e. /ama is m! refuge) achieves much more than man! other mantras
#hich lead #ith difficult! to mere ephemeral gains and productive of
the miser! of samsara due to the greed for the transient fruits. This
mantra gives the fruits of all of them #ithout the taint of greed and
other defects. There is also the 9$lettered mantra #hich is #ell$kno#n
in seven$fold #a!s. It is Om added to the seven lettered mantra.
.:. Other mantras #ith more lettersE The 9$s!llabled mantra is
(chanted) seven$fold #a!s. O> is added at the beginning and end of
the seven lettered (mantra).
0<. &ine lettered mantraE This :$lettered mantra is offered like the 5$
lettered one, to (ita in the beginning and to the consort of =anaki at the
end.
0'. Ten lettered mantraE The '<$lettered mantra gives all that is
desirable #ished$for fruits. The great @asishtha is the /ishi of this '<$
lettered mantra8 the meter is @irat,
0*. The %eit! is /ama holding (ita-s hand8 The beginning bi,a @isarga
is the shakti. 4ith the anga$n!asa for the #ishes,
0.. The '< lettered mantra is offered mentall! to the head, forehead,
middle of the e!e$bro#s, palate, ears, heart, navel, thighs, knees, and
feet.
00. %h!anamE
I think of that /ama,
4ho is in the cit! of ;!odh!a,
4ho is decorated b! various gems,
4ho sits under a golden canop!,
4hose door#a!s are decorated b! mandara flo#ers,
03. 4ho is seated on a throne,
(urrounded b! celestial vehicles,
05. 4ho is praised b! sages #ith reverence,
4ho is adorned on the left b! (ita,
4ho is being served b! Lakshmana,
07. 4ho is blue comple2ioned,
4ho has a tranAuil face,
;nd #ho is adorned b! ornaments.
This mantra should be recited a hundred$thousand times #ith e2clusive
devotion.
09. The form of /ama holding the bo# in his hands and (ita #ithin.
Brahma is the /ishi of the '<$lettered mantra. The meter is @irat,
0:. The %eit! is /ama, the sla!er of demons. /est of the #orship is
similar to the previous one. One should remember /ama holding the
bo# and arro#.
3<. Fleven lettered mantraE 4ith the si2$fold addition of O>$>a!a$
/ama$+ama$@ac$sva$ bi,a$s, and recite the '<$lettered mantra for
/udra.
3'. The remainder (ritual) is the same as for the 5$lettered mantra, as
regards n!asa and dh!ana, according to the #ise. Of the '*$lettered
mantra (ri /ama is the /ishi8
3*. The meter is ,agati and (ri /ama the %eit!8 the pranava is said to
be the bi,a, kliim is (hakti, and hrim is kilaka.
3.. /eciting the mantra$s #ith the anga$n!asa, the rest is performed as
previousl!. ;lso to be added are O>, kiim and also Bharatagra,a.
30. T#elve lettered mantraE This '*$lettered mantra ends #ith /ama,
kliim and svaha. O> "rridbhagavate /amachandrabhadra!a8
33. ;s before, the /ishi and dh!ana, and Marna meter ('*$feet) or the
'* sur!asBBN8 =agati meter, and the mantra$s #ith anga$n!asa.
35. /eciting the name (ri /ama and =a!arama thereafter, the #ise one
sa!s ,a!a ,a!a t#ice, /ama #ho sheds ,o! on the mind.
37. Thirteen lettered mantraE The '.$lettered mantra has the same
/ishi and other ad,uncts as before, the fulfiller of all #ishes. /epeating
the phrase t#ice #ith the anga$s and dh!ana as before.
39. Lourteen lettered mantraE 4hen Om is added, the mantra is '0$
lettered. ;fter chanting the '.$lettered, one adds (the name) /ama8
3:. Lifteen lettered mantraE This is the '3$lettered #ish$fulfilling tree
(kalpa $ bhuruhah). ;dd namah to (itapata!e /ama!a hana hana8
5<. (i2teen lettered mantraE Thereafter, the '5$lettered ends #ith the
kavacha and asthra. Of this, ;gast!a is the /ishi, Brihati is the meter,
and /ama is the %eit!.
5'. /am is the bi,a, astra is shakti, and hum the kilaka. The '<$'3
lettered mantra$a are offered in seAuence #ith the anga$n!asa$s.
5*. (eventeen lettered mantraE ;dding O>, the mantra is '7$lettered.
O> namo bhagavata /am at the end there$after.
5.. Fighteen lettered mantraE ;dding purusha!a at the end gives the
'9$lettered mantra, #ith @ishvamitra as the /ishi and ga!atri meter
and the %eit! as /ama.
50. &ineteen lettered mantraE 4ith the +ama bi,a, the mantra is ':$
lettered. O> namo bhagavate /ama!a is to be recited.
53. T#ent! lettered mantraE ;fter uttering all the mantra$s one asks for
all auspiciousness. 4hen svaha is added the mantra is *<$lettered.
55. O> namo bhagavate /ama!a is to be recited. Then svaha for
protection from dangers.
57. T#ent! one lettered mantraE The *'$lettered mantra fulfills all one-s
#ishes. O> /ama svabi,aa %asharatha!a thereafter.
59. T#ent! t#o lettered mantraE Then one chants the all$auspicious
sitavallabha!a (to (ita-s consort). Then this **$lettered mantra.
5:. T#ent! three lettered mantraE O> namo bhagavate virarama!a is
chanted. Then softl!, hana hana svaha is recited.
7<. The *.$lettered mantra is the sla!er of all enemies. @ishvamitra is
the /ishi and Ga!atri is the meter.
@1. The >eit# is Aira Ra$a* /iBaEs an other &aBuncts( are as /e)ore. The wise one a)ter
oing the angaEn#asa o) the $ulaE$antra in parts*
@8. silentl# $eitates on Ra$a* who has put the arrow on the /ow an )acing Ra+ana* is
holing the thuner/olt in his han an has ascene the chariot.
@9. One recites O5 na$o /haga+ate Shri Ra$a#a an ha+ing sai O5 /rah$ane as
the wors $a$ tara#a &protect $e(.
@;. Twent# )our lettere $antra: :ith na$a O5 ae* the $antra is 8;Elettere. The
/iBaEs an other aBuncts are as /e)ore.
@=. 6lii$* O5* an na$ah an /haga+ate Ra$achanra#a therea)ter* one sa#s the wor
Gall7.
@?. Twent# )i+e lettere $antra: Bana+ash#a,ara#a &conIuering people( s+aha an ,ii$
are to /e recite $entall#. The 8=Elettere $antra is to inclue sar+a+ash#a,ara
&conIuering all(.
@@. Twent# six an twent# se+en lettere $antra: :ith O5 ae at the /eginning* the
$antra has 8? letters. "ing O5 at the en $a,es it 8@Elettere.
@8. O5 na$o /haga+ate ra,shoghna+ishaa#a &o/eisance to 'haga+an* sla#er o)
e$ons(* sar+a+ighat ni+ara#a &protect )ro$ all o/stacle(* to /e repeate twiceF
@C. Twent# eight an twent# nine lettere $antra: "ing s+aha at the en $a,es this
,ing o) $antraEs 88Elettere. :hen Boine with O5* it /eco$es 8CElettere.
80. Thirt# an Thirt#Eone lettere $antra: 'eginning with s+aE/iBa* is the 90Elettere.
:ith O5 at the en* it has 91 letters.
81. O Ra$a/hara the great archer% O Raghu+ira the /est o) ,ings* an sla#er o) Ra+ana%
1rant $e wealth%
88. The Rishi is Ra$a* $eter is anushtu/h* Ra$ /iBa* #a$ sha,ti* are recite )or the -shta
eit#.
89. 4#asa o) the $antra is one in the heart* on the hea* with the =Elettere on the
shi,ha* an o) the 9Elettere ,a+acha.
8;. Oor the e#es with the =Elettere $antra* calle the astra. Doling the /ow an arrow*
/lueEco$plexione* acco$panie /# Sugri+a an Ai/hishana.
8=. ")ter sla#ing Ra+ana* co$ing )or the protection o) the three worlsF $eitating on
Ra$a in the heart* one chants &the $antra( $entall# a $illion ti$esF
8?. Then one utters the ra$a ga#atri gi+en /# Gashratha#a +i$ahe7* )ollowe /# GsitaE
+alla/ha#a hi$ahi*
8@. tanno Ra$ah prachoa#at7. L5a# we ,now the son o) >asharathaF we $eitate on
Sita7s consortF $a# Ra$a enlighten our intellect.N
88. Oor enchanting the earth an attain expertise in lo+e a 2$aana3 &cupi( to the 2Sri
Ra$a2 along with the 'hiBa o) 5a#a.
8C. :ith 1=Elettere an 18Elettere &$antraEs( an also )or the 1?Elettere $antra one
has to per)or$ angaEn#asa.
C0. :hile chanting the /iBaEs* $eitation* etc. )or these* the sa$e seIuence as )or the ?E
lettere $antra has to /e ahere. O5 na$o /haga+ate raghunanana#a.
C1. .i,ewise* therea)ter one recites Gto ra,shoghna+isha7* an G$ahura7 &sweet(F
Gprasanna+aana$7 &tranIuilE)ace(* Ga$itaEteBaseo &to one o) i$$easura/le /rightness(.
C8. Therea)ter* sa# na$ah &o/eisance( to 'alara$a an Aishnu* an recite $entall# the ;@
letters.
C9. Rishi is 'rah$a* $eter is anushtu/h* an eit# is Ragha+a. Se+en ti$e 1@* with ?
RuraEs* an the ? li$/sF
C;. :hile 5eitating on the 10Elettere $antra * one chants it 100*000 ti$es. -t starts
with 2Shri#a$ Sita3* )ollowe /# the six lettere $antra an ening with 2Swaha3.
C=. The Rishi o) this $antra is Hana,a* $eter is 1a#atri* eit# is Sita 'haga+ati* shri$ is
/iBa* an na$ah is the sha,ti.
C?. Sita is ,ila,a* +ini#oga is one )or the -shta. Reciting with prolonge accents at the
/eginning* the ?Eli$/ n#asa is one.
C@. One shoul $eitate on Ra$a at the center o) the hexagon &#antra(* thin,ing in the
$in hi$ with his /o# shining li,e gol* holing a lotus*an then loo, at Ra$a as the
)inal re)uge.
C8. Oor the .a,sh$ana $antra utter the soun la$ an /ow to .a,sh$ana. Oor this
&$antra( "gast#a is the Rishi* $eter is 1a#atri*
CC. >eit# is .a,sh$ana* la$ is the /iBa an sha,ti is na$ahF the ; purusharthaEs are the
+ini#oga.
100. .ong ening soun with Ra$ as the /iBa is recite with the ?Eli$/e n#asa. &Ra$a(
with 8 ar$s* personi)#ing his /o# as o) golen hue* an rese$/ling a lotus*
101. Oor the 'harata $antra* he holing the /ow an arrow* wholl# e+ote to Ra$a as
the Supre$e* one shoul utter the soun /ha an /ow to 'harata.
108. Rishi is "gast#a* rest is one as /e)ore* to 'harata the /lueEhue one who is tranIuil
an ser+ing Ra$a wholeEheartel#.
109. Oor the $antra o) Shatrughna* recite 2- worship 6ai,e#i7s /ra+e son* holing the
/ow an arrow3F utter the /iBa 2sha$3 an ening with Gshatrughna#a na$ah7* the RishiEs
an other aBuncts as /e)ore an the +ini#oga )or the control o+er ene$ies.
10;. TwoEar$e* golenE/right* e+ote to the ser+ice o) Ra$a* sla#er o) .a+anasura* -
worship the son o) Su$itra.
10=. The $antra o) Danu$an* 2hru$ hanu$ate3 is the ,ing o) $antraEs* o) which
Ra$achanra is the Rishi* an the other rituals to /e one as pre+iousl#.
10?. One shoul $eitate on the twoEar$e one who is shining li,e gol* who is e+ote
to Ra$a7s ser+ice* wearing the girle o) $unBaEgrass an is the ser+ant o) Ra$a.
Thus ens Secon Chapter o) Ra$aErahas#a Upanisha.
Third #hapter
Sana,a an other ascetics as,e Danu$an:
2O $ight# son o) "nBana% Tell us a/out the altar &#antra( )or the worship /# the a)oresai
$antraEs.3
Danu$an replie:
2To /egin with* the altar is sixEsie &hexagonal( an in the center is written the seeE
letter &/iBa,shara( o) Ra$a &Ra$(* with shri$.
'elow that in the secon corner is the Sah#a &)oo o))ering(.
"/o+e it on the sixth corner is the Saha,a$ &Constant e+otion(.
On the surrouning sies are the see letters o) Hi+aE0ranaESha,ti.
Encircling all these is O5.
-n the SouthEEast* 4orthEEast* 4orthE:est* S SouthE:est* on the )ront corners* are ,ept
the coo,e rice.
Then seIuentiall# the Deart $antraEs +i< Ra$* ri$* ru$* rai$* rau$* rah /iBaEa,sharaE*s
the heart Gastra $antras7 are to /e recite.
'ehin the corners are the /iBaEa,shara o) Ra$a an 5a#a* on the corners +araha$ hu$F
o+er this is the 6a$aE/iBa &Ra$( an surrouning it* is the Aac &,ii$(.
Therea)ter are three circles o) eight lea+es. On the lea+es* garlans o) s#lla/les in eight
groups o) sixElettere $antras are inscri/e.
Ening with )i+eElettere $antra.
On the )ace o) each lea) the eightElettere &$antras(.
"gain* the 8Epetalle lotus.
On the petals* the 8Elettere 4ara#ana $antra. O5 na$o 4ara#ana#a
On the )ace o) each petal shri /iBa.
Then the )irst roun.
Then the 18Epetalle.
On the$* the 18Elettere Aasue+a $antra. &O5 na$o /haga+ate +asue+a#a(
"s well as on their )ronts* in all irections. -n a circular $anner.
On the petals hu$ phat with the 18Elettere Ra$a $antra J &O5 na$o /haga+ate
ra$achanra#a .(
On the )ront o) the petal* 5a#a /iBa &,ii5(.
On the )ront o) each in two circles J hra$* sra$* /hra$* /ra$* /hra$a$* shru$* Bra$.
Then in a circle.
Therea)ter* the 98Epetalle.
On the$* the ,ing o) $antraEs J 4risi$ha anushtu/h.
On )ront o) these* the 8 +asuEs* 11 ruraEs* 18 ait#a $antraEs* along with O5 an na$o*
in seIuence* in ati+e case.
Outsie an surrouning is +ashat.
Then the 'hupura o) three lines.
-n 18 irections* aorne with the rashiEs &Toiac signs(.
"/iing there the 8 nagaEs &serpents(.
-n the ; irections* the 4arasi$ha /iBa.
-n the inter$eiate irections* the Aaraha /iBa.
This allEenco$passing #antra )ul)ills all wishes an grants li/eration.
'eginning with the 1Jlettere an ening with the CElettere &$antraEs(* this is the #antra
an the tenth /eco$es the a+arana &co+ering )or it(.
One shoul worship Ragha+a* with GangaEn#asa7* in the center o) the hexagon.
-n the )irst roun* the angaEn#asa is one at all the corners.
"t the root o) the 8 petals* the initial co+er o) onesel).
Then the co+ering /# Aasue+a an others.
"t the /ase o) the secon 8Epetals* the Gcow co+ering7.
Then co+ers o) Danu$an an other.
Oor the 18Epetalle* Aasishtha co+ering.
Oor the 1?Epetalle* the /lue lotus co+ering.
Oor the 98Epetalle* >hru+a co+ering.
-n the 'hupura* -nra co+ering.
Outsie this is the +aBra co+ering.
O))ering thus* one shoul silentl# chant.
4ow* the altar is escri/e )or the $antras starting with 10 s#lla/les an ening with 98
s#lla/les.
Oirst the hexagon.
-n its center the na$e o) the Gishta7.
Thus surroune /# 6a$a /iBa.
The re$aining nine surroun this.
"t the six corners* the ?E)ol angaEn#asa* in the )ront an /ac, o) the inter$eiate
irections &SEE* 4EE* 4E:* SE:(.
On the )ace* the ShriE5a#a &/iBa(
-n the corners* ,roha.
Then the )irst roun.
Then the 8EpetalsF on the petals* garlans o) s#lla/les* in $ultiples o) ?. -n a circular
$anner.
Surrouning this* in all irections.
Outsie this the 'hupura* with 8 spearEpoints.
-n all irections* 4arasi$ha an Aaraha.
This is the 1reat Yantra.
"haraEsha,ti &/asic power( is the seat o) Aishnu7s worship.
The )irst roun is o) angaEn#asa.
-n the center* Ra$a.
On the le)t* Sita.
-n their )ront* the /ow an the arrow.
"t the /ase o) the 8 petals* two a+aranaEs o) Danu$an.
The thir a+arana o) cow.
Oourth o) -nra.
Oi)th o) AaBra.
Thus worshipping the #antra with e+otion* one shoul recite the 10Elettere an other
$antraEs.
Thus ens the Thir Chapter o) Ra$aERahas#a Upanisha.
Fourth #hapter
Sana,a an other ascetics as,e Danu$an: 3>escri/e the ritual )or recitation o) Ra$a
$antras.2
Danu$an replie* 2The one who intens to recite this $antra shoul )ollow the )ollowing
proceures:
1. De shoul /athe thrice a a#.
8. De shoul ta,e onl# sath+ic )oos li,e $il,* roots* )ruits or nai+e#a &rice puing
o))ere to the 1o(
9. De shoul )ollow the prescri/e 6ar$as o) the stage o) his li)e &'rah$achari*
1rahastha* Aanaprastha or San#asi(
;. De shoul gi+e up the six negati+e e$otions li,e anger* Bealous# etc.
=. De shoul o/ser+e purit# an practice ispassionate speech.
?. De shoul also o/ser+e ispassionate action an show respect to all wo$en.
@. De shoul o/ser+e celi/ac# an sleep on the /are groun.
8. De shoul not ha+e an# esires.
C. De shoul /e e+ote to his teacher.
10. De shoul scrupulousl# o/ser+e /ath* worship* recitation* $eitation an o/lation to
the )ire.
11. De shoul $eitate with ut$ost concentration on Ra$a as instructe /# his teacher.
18. De shoul in+o,e the sun* $oon* Teacher* la$p* cow* 'rah$in* etc.
19. The ascetic oing this Bapa shoul sit on a tiger s,in an aopt postures prescri/e
li,e the Swasthi,asana in rotating seIuence.
1;. De shoul seat hi$sel) /elow plants li,e Thulasi or trees li,e 0ariBata* 'ilwa etc.
1=. De shoul count using a rosar# whose /eas are either $ae o) thulasi plant or use
rura,sha.
1?. The counting shoul /e one $entall# using the /eas an shoul /e one hunre
thousan ti$es at the altar o) 5aha Aishnu.
1@. Tharpana shoul /e o))ere a)ter e+er# ten total count. ")ter ten counts o))er rice
puing* pour o+er it clari)ie /utter $ae )ro$ cow7s $il, an eat what re$ains a)ter
the next tenth portion.
18. ")ter this along with chanting )lowers ha+e to /e o))ere along with the chanting o)
$oola $antra*.
The ascetic who oes this Bapa /eco$es li/erate in li)e an the supernatural powers
)ollow hi$ li,e a /rie )ollows her groo$.
This Ra$aE$antra is not onl# a $eans to li/eration* /ut i) #ou re$e$/er $e who a$
Ra$a7s ser+ant* it will ensure success in these worll# a))airs too.
To the one who )or e+er re$e$/ers Ra$a with total e+otion as the )inal re)uge o) the
$in* - a$ e$powere to )ul)ill all their chosen wishes.
Towars the tas, o) )ul)ill$ent o) the wishes o) the e+otees o) Ra$a* - J as an expert in
carr#ing out Ra$a7s co$$ans E a$ alwa#s wholl# alert.
Thus ens the Oourth Chapter o) Ra$aErahas#a Upanisha.
Fi"th #hapter (#on!lusion)
Sana,a an other ascetics as,e Danu$an: 2 Tell us the $eaning o) Sri Ra$a $antra3.
Danu$an replie: 2"$ong the Ra$a $antras the ?Elettere is the ,ing a$ong the$ allF
though as $entione earlier the# exist as oneE* or twoE* or three* or )our* or )i+e s#lla/les
or e+en as sixE* or se+enE* or eight* or e+en as $an# $ore s#lla/les. .or Shi+a ,nows in
essence the glor# o) the sixEs#lla/les &$antra(F
L shri Ra$ah sharana$ $a$a% N.
The true $eaning o) the ,ing a$ong the Ra$a $antras* as well as o) the eightElettere
4ara#ana an )i+eElettere Shi+a $antras* is spo,en o) as thus:
:here #ogiEs re+el in the 8 s#lla/le $antra +i<. GRa $a7 where the ra s#lla/le enotes )ire
wherein a/ies illu$ination.
-ts nature as ExistenceEConsciousnessE'liss is regare as the supre$e $eaning* the
consonant enoting the unchanging 'rah$an* an the s#lla/le the energ# o)
$ani)estation.
6now that Consonants Boine to S#lla/les are use in /reathingF the soun Gr7* o) the
nature o) light* is there)ore use in action.
The soun G$a7* is ,nown as G$a#a7 inicating prosperit#F /eing itsel) the seeEletter
&/iBa,shara( is also eIual to 'rah$an itsel).
:ith the G/inu7 &anus+ara(* the 0urusha ta,es on the )or$ o) Shi+aESunE5oon* the )la$e
as the crest* an the soun as the 0ra,riti.
'oth 0urusha an 0ra,riti Bointl# are consiere as 'rah$anF the /inu* soun an the
inwelling seeEletter as Oire an igits o) the 5oon.
Oire an O5 /# their +er# nature a/ie in the seeEs#lla/les o) Ra$a* Bust as the great
tree in the $unane li)e is containe in its see.
Si$ilarl#* in the seeEs#lla/les Ra$a* is containe this whole $o+ing an un$o+ing
worl. The na$e Ra$a is thus regare as the see with /oth these $eanings.
:hen )ree o) the 5a#aEsee &,ii$(* the Supre$e Spirit is sai to exist &alone(. This
grants li/eration to aspirants* an the G$a7 soun is regare as the li/erator.
Oor$less G$a7 in Ra$a is the grantor o) enBo#$ent an li/eration.The )irst letter Gra7
stans )or the ter$ Gtat7 &That(* an G$a7 stans )or the ter$ Gt+a$7 &You(.
The wise ,nower o) Truth eclare that the con)luence o) the a/o+e two ter$s en in the
$eaning Gasi7 &"re(. The wor Gna$ah7 has the $eaning o) t+a$ &#ou( an tat is enote
/# the wor Ra$a.
:hen use in the ati+e case &Ra$a#a(* the $eaning asi &are( is inicate in the $antra.
:here)ore* the sentence Gtatt+a$asi7 grants the uniti+e sal+ation.
There)ore* this &$antra( gi+er o) enBo#$ent an li/eration surpasses the a)oreEsai
sentence &tatt+a$asi(. "ll e$/oie hu$an /eings are Iuali)ie )or this $antra.
Oor those esiring li/eration* the ispassionate ones* as well as houseEholers an in all
stages o) li)e* constant $eitation o) O5* an especiall# )or ascetics* is enBoineF )or the
,nower o) the $eaning o) Ra$aE$antra ou/tless /eco$e li/erate while ali+e.
One who stuies this Upanisha /eco$es sancti)ie /# )ire* puri)ie /# air* is )ree )ro$
the sin o) consu$ing intoxicants or o) the)t o) gol or o) the sla#ing o) a 'rah$in.
One who recites the Ra$aE$antra repeatel# $erges in Ra$achanra hi$sel).
There)ore* this sacre h#$n: Those whoe+er sa# 2- a$ Ra$a in essence3* will not )eel
an# want in this li)e* an without a ou/t is Ra$a Di$sel)3.
This is the Truth. This is the Upanisha.
Dere ens the Ra$aERahas#opanisha* as containe in the "thar+aEAea.
UUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUUU
Translators Note:
So$e o) the technical ter$s $a# not ha+e /een accuratel# translate. -t is reIueste o) all
reaers to point out an# errors that woul nee corrections.
)ama Tapaniya Upanishad-
'. )ama +oorva Tapaniya Upanishad
The Tatva (principlebphilosoph!) of /ama e2ists in this #orld, #ith his
life sho#ing the #a! to live, #ith his name sho#ing the #a! of ethereal
kno#ledge, and also blessing all those #ho meditate or #orship it #ith
#ealth and renunciation.
The #ord )/ama- on #hich !ogis devote themselves is immeasurable
and forever ,o!ful and indicates ara Brahman itself.
The bod! has been ascribed to ara Brahman #hich is hol!, #ithout
an! second, #hich does not have an! blemishes and #hich is bodiless,
so that the #orshippers are sho#n the path. '
(imilar to the #hole ban!an tree e2isting in the seed of the ban!an
tree, the entire #orld e2ists in the seed I/amaJ. *
/ama #hen incarnated shone along #ith (ita, #ho is nature herself,
like the moon shining #ith its moonlight. "e #ho #as born to >other
+ousal!a, #as black in colour, #ore !ello# silk, had his hair made up,
#ore ear studs and chains of precious stones, had in his hand the bo#,
had t#o hands, had a ver! pleasant smiling face and #as heroic and
blessed #ith victor! and ruled #ith the help of eight ministers lead b!
%rishti. "e #as keeping the aramesh#ari #ho #as the mother of the
#orld, #ho #as nature, #ho had t#o hands, #ho #as #ell made up and
#as holding lotus flo#er in her hand, on his lap and lightl! embracing
her. .
"e #ith (ita formed a triangle #ith Lakshmana #ho #as holding a bo#
in his hand and #as golden in colour. The devas approached him #ho
#as sitting belo# Ithe #ish giving treeJ in the form of a triangle and
pra!ed, IOur salutations to !ou, #ho is personification of passion and
illusion and also a god primeval to @edas. Our salutations to the /aghu
@eera, #ho killed /avana, #ho is dro#ned in ,o! b! keeping Goddess
Lakshmi on his chest, #ho is the personification of all souls, #ho is an
ornament to the bod! of =anaki (daughter of =anaka), #ho killed
/akshasas, #ho is ver! handsome and #ho is personification of all that
is good.J 0
The devas further told I"e!, the killer of /avana, please give us !our
protection and !our grace.J Then the! #ere #ith him and became ver!
happ!. 3
On his left #ith (atrugna, on his right #ith Bharata and on his front
"anuman #ho #as listening to his advices, there #as another triangle.
Belo# Bharata #as (ugreeva and belo# him #as @ibheeshana. Behind
him Lakshmana #as holding an umbrella and belo# him @ibheeshana
and (ugreeva #ere holding fans made of palm leaves. This #as
another inverted triangle. (o the long armed Lord /ama #ho #as
shining #as meditating in bet#een this figure #ith si2 vertices. This is
the first ro# surrounding him. The second is surrounded b! @asudeva
and others ((anthi, (ankarshana, (ree rad!umna, (aras#athi,
;nirudha and /athi) as #ell as fire and others in different directions.
Third is surrounded b! "anuman, (ugreeva, Bharata, @ibheeshana,
Lakshmana, ;ngada, =ambhavan, (atrugna as #ell as %rushti,
=a!antha, @i,a!a, (urashtra, /ashtra @ardhana, ;shoka, %armapala and
(umandra.
Lourth is surrounded b! the '< dig$balakas (protectors of directions)
viD., Indra, ;gni (fire God), 1ama (god of death), &irruthi, @aruna,
6handra, Isana, Brahma and ;nantha.
Lifth is be!ond the %ig$balakas and consists of their principal arms viD.,
@a,ra, (hakthi, %anda, @ara, asa, ;ngusa, Gada, (oola, >adma and
chakra8 these should be #orshipped.
(i2thE ;fter the arms, &eela and other monke!s. @asishta, @amadeva
and other sages #orship him. "e should be meditated and
#orshipped. 5
Thus #orship (ri /ama #ho has the form #hich is the foundation of this
#orld and #ho is forever ,o!ful. ;ll people #ho #orship him as the one
carr!ing mace, s#ord, conch and lotus and #ho is kno#n as the one
#ho removes births and deaths #ill attain salvation.
Thus ends the (ri /ama oorva Tapani!a Cpanishad.
''. )ama Uttara Tapaniya Upanishad
In @aranasi Lord (hiva did =apa (chanted) of the /ama >antra. leased
because of this, (ri /ama told Lord (ankara as follo#sE
In this temple (cit!) #hoever #orships me #ith devotion, I #ould help
him get rid of sins like Brahma "athi (killing of a Brahmin). Those of
them #ho get the si2 letter mantra (/am /ama!a &ama") either from
!ou or Brahma or his disciple line, #ould live #ith master! over the
mantra or attain salvation. ;t the time of death, if !ou tell this mantra
in their ears, the! #ould get salvation. '
Brahma then thought in his mind about that >aha @ishnu, #ho is the
foundation of this #orld, #ho is that &ara!ana, #ho does not have an!
deficiencies and #ho is that aramesh#ara, #ho is of the form of ara
Brahman and #ho is full of complete ,o! and then #orshipped him as
follo#sE *
Om! "e #ho is /amachandra is veril! the God. "e is the )non$dual soul
of great happiness-. I salute him again and again in earth, bhuvar loka
and (uvar loka. ..'
This is follo#ed b! the repetition of the mantra 07 times #ith
modification of the #ords #ith in Auotes viD. Inon$dual soul of great
happiness-.
Onl! this portion is being translated belo#. This should be
appropriatel! replaced in the mantra. ..'
Lar$flung and #ide soul of the senses8 ..*
&ectar of happiness of Brahma8 ...
One #ho makes us cross the birth and death8 ..0
One #ho is the soul of Gods like @ishnu and Indra8 ..3
One #ho is all @edas, all (hakhas (branches), all (ankh!as and all
uranas (epics)8 ..5
One #ho is the soul of all beings8 ..7
One #ho is the inner soul of all beings8 ..9
One #ho is the perception of %evas, ;suras and "uman beings8 ..:
One #ho has taken the ten incarnations like fish, tortoise etc8 ..'<
One #ho is the soul8 ..''
One #ho is soul of the inner consciousness8 ..'*
One #ho is God of death8 ..'.
One #ho is the destro!er8 ..'0
One #ho is the death8 ..'3
One #ho is the nectar8 ..'5
One #ho is the five great elements8 ..'7
One #ho is the soul of moving and unmoving8 ..'9
One #ho is the five fires8 ..':
One #ho is the seven @!ahruthis8 ..*<
One #ho is learning8 ..*'
One #ho is Goddess (aras#ati8 ..**
One #ho is Goddess Lakshmi8 ..*.
One #ho is Goddess arvati8 ..*0
One #ho is the daughter of =anaka8 ..*3
One #ho is the three #orlds8 ..*5
One #ho is the (un8 ..*7
One #ho is the moon8 ..*9
One #ho is the stars8 ..*:
One #ho is the nine planets8 ...<
One #ho is the eight protectors of directions8 ...'
One #ho is the eight @asus8 ...*
One #ho is the eleven /udras8 ....
One #ho is the t#elve suns8 ...0
One #ho is the past and future8 ...3
One #ho is the (upreme Being be!ond the Brahmanda (universe)8 ...5
One #ho is "iran!agarbha8 ...7
One #ho is nature8 ...9
One #ho is the letter Om8 ...:
One #ho is half portion of ranava8 ..0<
One #ho is the greatest urusha (man)8 ..0'
One #ho is the great God8 ..0*
One #ho is a great deva8 ..0.
One #ho is Lord @ishnu8 ..00
One #ho is the aramatma8 ..03
One #ho is the scientific soul8 ..05
One #ho is the soul #hich is forever in eternal bliss. ..07
The great God #ould be pleased #ith the one #ho #orships the Lord of
Lords dail! b! these 07 mantras .The one #ho #orships the Lord of
Lords #ith this mantra #ill see him in person. "e #ould attain a
deathless state. "e #ill attain the deathless state.
Thus ends the (ri /ama Cttara Tapani!a Cpanishad.
"ere ends the /ama$Tapani!opanishad, as contained in the ;tharva$
@eda.
i This Cpanishad is of t#o parts viD., oorva Tapani!a and Cttara
Tapani!a.
)udra &ridaya Upanishad
together8
&o#, at this moment, I take refuge in that ure (tate of the (upreme
;bsolute #hich can be kno#n b! the @id!a, called the /udra "rida!a
Cpanishad.
;fter prostrating before the celebrated form of (ri >ahadeva$/udra in
his heart, adoring the sacred Bhasma and /udraksha and mentall!
reciting the great >ahavak!a$>antra, Tarasara, (ri (uka asked his
father (ri @!asa >aharshi, thusE
4ho is the real God of godsB In #hom are all these e2istences
establishedB B! #orshipping #hom, can I please the %evas in #holeB
"earing these #ords, (ri @eda @!asa replied thusE
/udra is the embodiment of all %evas. ;ll devas are merel! different
manifestations of (ri /udra "imself. On the right side of /udra, there is
the sun, then the four$headed Brahma, and then three ;gnis (fires). On
the left side, there e2ist (ri Cmadevi, and also @ishnu and (oma
(moon).
Cma "erself is the form of @ishnu. @ishnu "imself is the form of the
moon. Therefore, those #ho #orship Lord @ishnu, #orship (iva "imself.
;nd those #ho #orship (iva, #orship Lord @ishnu in realit!. Those #ho
env! and hate (ri /udra, are actuall! hating (ri @ishnu. Those #ho
decr! Lord (iva, decr! @ishnu "imself.
/udra is the generator of the seed. @ishnu is the embr!o of the seed.
(iva "imself is Brahma and Brahma "imself is ;gni. /udra is full of
Brahma and @ishnu. The #hole #orld is full of ;gni and (oma. The
masculine gender is Lord (iva. The feminine gender is (ri Bhavani
%evi. ;ll the mobile and immobile creation of this universe, is filled up
#ith Cma and /udra. The @!akta is (ri Cma, and the ;v!akta is Lord
(iva. The combination of Cma and (ankara is @ishnu.
"ence ever!bod! should prostrate to (ri >aha @ishnu #ith great
devotion. "e is the ;tman. "e is the aramatman. "e is the
;ntaratman. Brahma is the ;ntaratman. (iva is the aramatman.
@ishnu is the Fternal ;tman of all this universe. This #hole creation of
(varga, >art!a and atala Lokas is a big tree. @ishnu is the top portion
(branches) of this tree. Brahma is the stem. The root is Lord (iva.
The effect is @ishnu. The action is Brahma. The cause is (iva. Lor the
benefit of the #orlds. /udra has taken these three forms.
/udra is %harma. @ishnu is the #orld. Brahma is +no#ledge. Therefore,
do +irtan of "is name, )/udra-, )/udra-. B! singing like this, the
hallo#ed name of this great Lord, all !our sins #ill be destro!ed.
/udra is man. Cma is #oman. rostrations to "im and "er. /udra is
Brahma. Cma is (arasvati. rostrations to "im and "er. /udra is
@ishnu. Cma is Lakshmi. rostrations to "im and "er. /udra is (un.
Cma is shado#. rostrations to "im and "er. /udra is moon. Cma is
star. rostrations to "im and "er. /udra is da!. Cma is night.
rostrations to "im and "er. /udra is 1a,na. Cma is @edi. rostrations to
"im and "er. /udra is ;gni, Cma is (vaha. rostrations to "im and "er.
/udra is @eda. Cma is (astra. rostrations to "im and "er. /udra is
tree. Cma is creeper. rostrations to "im and "er. /udra is scent. Cma
is flo#er. rostrations to "im and "er. /udra is meaning. Cma is #ord.
rostrations to "im and "er. /udra is Linga. Cma is itha. rostrations
to "im and "er.
The devotee should #orship (ri /udra and Cma #ith these >antras
referred to above. O m! son, (uka! 4ith these h!mns, !ou should
meditate on the Fternal ara$Brahman, #hich is be!ond the reach of
the senses, #hich is pure F2istence, kno#ledge and Bliss and #hich
cannot be understood either b! the speech or b! the mind. ;fter
kno#ing this, there is nothing more to be kno#n, because ever!thing is
the form of That, and there is nothing separate from That.
There are t#o @id!as to be kno#n. The! are ara and ;para. ;para
@id!a is the embodiment of the four @edas and their si2 ;ngas. The!
do not deal #ith the &ature of the ;tman. But the ara @id!a is called
the >oksha$(astra. It deals #ith that supreme philosoph! of the
;bsolute Truth, ununderstandable, impersonal, &irguna, &irakara,
#ithout ears, #ithout e!es, #ithout hands, #ithout feet, eternal,
omnipresent, imperishable, and kno#able b! the intelligent daring
sages.
Lrom that Lord (iva #ho performs a terrible penance in the form of
(upreme =nana$>arga, this #hole #orld is created #hich is the food of
the mortals. This #orld is >a!a. It seems to appear ,ust like a dream. It
is superimposed on the Lord ,ust like a rope on a serpent. This is the
eternal Truth. There is no creation in realit!. ;ll is absolute. ;ll is Truth.
+no#ing this, one is liberated at once.
Onl! through =nana, !ou can get rid of this (amsara. Onl! through
=nana, !ou can understand this e2istence and never through +arma.
Cnderstand this through the guidance of a Brahmanishtha$(rotri!a
Guru. The Guru #ill give the disciple all the necessar! kno#ledge of
Brahman, the ;bsolute. B! cutting off the bondage of ;,nana or ;vid!a,
one should take refuge in Lord (adasiva. This is the real #isdom to be
understood b! an aspirant seeking after Truth.
The ranava is the bo#. The ;tman is the arro#. The ara$Brahman is
the target. =ust like the arro#, the ;tman #ill become one #ith
Brahman.
But all these three, the bo#, the arro# and the target are not different
from that (adasiva. There do not shine the bodies of the sun, moon or
the stars. There does not blo# the #ind, there do not e2ist man!
%evatas. "e, the One Lord onl! e2ists. "e onl!, the urit! of purities,
shines for ever and ever.
There are t#o birds in this bod!, the =iva and the aramatman. The =iva
eats the fruit of his +armas, but the aramatman is untouched b!
an!thing. The aramatman is onl! the (akshi. "e does not do an!thing.
"e onl! assumes the form of the =iva through "is >a!a, ,ust as the
;kasa inside a pot seems to be different from the ;kasa outside and
assumes the form of the pot. In realit! all is (iva, ;dvaita, the One
;bsolute. There is no difference of #hatever kind.
4hen all is understood to be One, Omkara, the ;bsolute, there is no
sorro#, there is no >a!a. Then the attainment of the ;dvaita$
aramananda is ver! eas!. Think that !ou are the basis of all this
universe, !ou are the One, +evala, (at$6hit$Ghana. ;ll people cannot
understand this Truth. Those devoid of >a!a can kno# this secret. ;fter
kno#ing this, the ;tman does not move to#ards an! place at an! time.
It becomes one #ith the ;bsolute, ,ust like Ghatakasa #ith
aramakasa. =ust as ;kasa does not move an!#here, similarl! this
;tman does not have an! movement. It becomes one #ith O>.
One #ho kno#s this great secret Truth is the real >uni. "e becomes
the ara$Brahman Itself. "e becomes (atchidananda. "e attains
permanent peace.
together8
"ere ends the /udra$"rida!opanishad belonging to the +rishna$1a,ur$
@eda.
)udraksha Jabala Upanishad
"ail Om! I praise the Fffulgent (tate of ;bsolute eace, belonging to (ri
>aharudra, #hich is to be kno#n through the /udraksha =abala
Cpanishad.
Bhusunda Auestioned Lord +alagnirudraE 4hat is the beginning of
/udraksha beadsB 4hat is the benefit of #earing them on the bod!B
Lord +alagnirudra ans#ered him thusE I closed m! e!es for the sake of
destro!ing the Tripura ;suras. Lrom m! e!es thus closed, drops of
#ater fell on the earth. These drops of tears turned into /udrakshas.
B! the mere utterance of the name of )/udraksha-, one acAuires the
benefit of giving ten co#s in charit!. B! seeing and touching it, one
attains double that benefit. I am unable to praise it an! more.
I closed m! e!es one thousand celestial !ears. Then from m! e!elids,
drops of #ater dropped do#n and attained the state of immobilit! for
blessing the devoted persons.
This /udraksha destro!s the devotees- sins that are committed both
night and da!, b! #earing it.
B! mere vision of the /udraksha, the benefit #ill be sa!, a lac. But b!
#earing them, it #ill be a crore. 4h!, it #ill be eAual to hundred crores.
But it #ill be a thousand lacs of crores and hundred lacs of crores times
po#erful #hen one does =apa #ith /udraksha and #ears it at all times.
;mong /udrakshas, one as big as ;malaka (m!robalan), is considered
to be the best. One as big as the Badari fruit (Indian berr!) is
considered to be of the middle sort. But that as big as 6hana (Bengal
gram) is considered to be the #orst of all. This is m! idea about the
siDe of /udraksha beads.
The four kinds of people, Brahmins, +shatri!as, @ais!as and (udras are
born as merel! a #orthless burden on the earth. The real Brahmin is
the #hite /udraksha. The red is a +shatri!a. The !ello# is a @ais!a.
;nd the black is a (udra.
Therefore, a Brahmin should #ear #hite /udrakshas, a +shatri!a the
red, a @ais!a the !ello# and a (udra the black.
One should use those /udraksha$beads #hich are nice, handsome,
strong, big, auspicious and thorn!. One should avoid those eaten b!
#orms, broken, #ithout thorns, and having sores.
The self$holed /udraksha is of the best variet!. But that #hich is holed
b! man-s attempt, is considered to be #orse. Those best /udrakshas
should be strung in #hite thread. ; #orshipper of (iva should #ear
/udraksha all over the bod!. "e should #ear one bead on the crest,
three hundred round the head, thirt!$si2 round the neck, si2teen round
each arm, t#elve round the chest and five hundred round the #aist. "e
should #ear a 1a,nopavita consisting of one hundred and eight beads
of /udrakshas. "e should #ear t#o, three, five or seven >alas of
/udraksha round the neck.
; (iva$Bhakta should #ear /udrakshas round his cro#n, ear$ring, chain,
round the ear, armlet, at all times, and speciall! round the stomach,
irrespective of the fact #hether he is sleeping, drinking, etc.
If the devotee #ears three hundred beads, it is the #orst, if he #ears
five hundred it #ill be medium, but one thousand #ill be the best of all.
The devotee, #hen #earing /udrakshas on the head, should repeat his
Ishta >antra, and #hen #earing them round the neck, should repeat
the Tat$urusha >antra and #hen #earing round the throat, should
repeat the ;ghora >antra. The same >antra (;ghora) should be
recited #hen #earing round the chest also.
"e should #ear them round the arms #ith the ;ghora Bi,a >antra.
Then again Bhusunda asked Lord +alagnirudraE 4hat are the different
forms and effects of /udraksha beadsB lease tell me about the secret
of these blessed ones including their various faces, #hich is the means
of getting rid of all evil.
Lord +alagnirudra saidE The bead #ith one face is of the form of the
(upreme Truth. ; disciplined one (controlling his senses) mingles
himself #ith the one Fternal Truth, after #earing these /udrakshas.
The bead #ith t#o faces is of the form of ;rdhanarisvara and the
devotee #earing it attains the grace of ;rdhanarisvara ((iva united
#ith (akti). The bead #ith three faces is of the form of the three fires
and the devotee #earing it attains the grace of ;gni. The bead #ith
four faces is of the form of the four$faced Brahma and the devotee
#earing it attains the grace of Brahma. The bead #ith five faces is of
the form of anchabrahman (the five$faced (iva) and the devotee
#earing it attains the grace of anchabrahman and drives a#a! the sin
of homicide. The bead #ith si2 faces is of the form of the si2$faced
+artike!a or Ganesha and the devotee #earing it attains the grace of
#ealth and health, clear intellect and #isdom, and purification. The
bead #ith seven faces is of the form of the seven >atras (>other
Goddesses) and the devotee #earing it attains the grace of #ealth and
health, right perception, and purit! of mind. The bead #ith eight faces
is of the form of the eight$fold &ature (five elements, mind, ego, and
matter) or the eight @asus and the devotee #earing it attains the grace
of these %evatas and becomes truthful. The bead #ith nine faces is of
the form of the &ava$(aktis and the devotee #earing it attains the
grace of the nine o#ers. The bead #ith ten faces is of the form of the
ten 1amas means used b! 1ogins and the devotee #earing it attains
the grace of achieving peace of the mind. The bead #ith eleven faces
is of the form of the eleven /udras and the devotee #earing it attains
the grace of increase #ell$being and #ealth. The bead #ith t#elve
faces is of the form of >ahavishnu or the t#elve ;dit!as and the
devotee #earing it attains the grace of >oksha. The bead #ith thirteen
faces is of the form of the +ama (6upid or the god of Love) and the
devotee #earing it attains the grace of 6upid in gratif!ing all desires.
The bead #ith fourteen faces is of the form of /udra being generated
out of his e!es and the devotee #earing it attains the grace of
destruction of all diseases.
One #ho #ears /udrakshas, should not use into2icants, meat, garlic,
onions, carrots and all such prohibited things. B! #earing /udrakshas
during eclipses, @ishusankranti (the end of >ina and beginning of
>esha >asa), ne# moon, full moon and other such auspicious da!s,
one is freed of all sins.
The base of the /udraksha bead is Brahma, its navel is @ishnu, its face
is /udra and its hole consists of all gods.
One da! (anatkumara asked +alagnirudraE IO Lord! Tell me the rules
for #earing /udrakshasJ. ;t that time &idagha, =adabharata,
%attatre!a, +at!a!ana, Bharadva,a, +apila, @asishtha, ippalada, etc.,
came to +alagnirudra. Then Lord +alagnirudra asked them #h! the! all
had come in a group. The! all ans#ered that the! came to hear the
method of #earing /udrakshas.
+alagnirudra saidE Those that are born out of /udra-s ;kshis (e!es) are
called /udrakshas. 4hen these beads are even once touched b! hand,
one attains the glor! of giving in charit! t#o thousand co#s at a time.
4hen the! are #orn in ears, he gets the effect of giving out eleven
thousand co#s in charit!. "e also attains the state of the eleven
/udras. 4hen the beads are #orn on the head, one has the benefit of
giving a crore of co#s in charit!. Of all these places, I am unable to tell
!ou the benefit #hen #orn in the ears.
4hoever studies this /udraksha =abala Cpanishad, be he a bo! or a
!outh, becomes great. "e becomes the Guru of all and the teacher of
all >antras. "avan and ;rchana should be done #ith these >antras (of
the Cpanishad).
That Brahmin #ho recites this Cpanishad in the evening, destro!s the
sins committed during da! time8 #ho recites at noon, destro!s the sins
of si2 births8 #ho recites in the morning and evening, destro!s the sins
of man! births. "e attains the same benefit of doing si2 thousand lacs
of Ga!atri =apa.
"e becomes purified from all sins of killing a Brahmin, drinking todd!,
stealing gold, approaching Guru-s #ife, having intercourse #ith her,
speaking #ith corrupted person, etc.
"e gets the benefits of all pilgrimages and river$baths. "e attains (iva$
sa!u,!a. "e does not come back (to rebirth).
"ere ends the /udraksha =abalopanishad, included in the (ama$@eda.
Sandilya Upanishad
#&A+T!) - '
'. (andil!a Auestioned ;tharvan thusE clease tell me about the eight
;ngas (parts) of 1oga #hich is the means of attaining to ;tmanc.
;tharvan repliedE cThe eight ;ngas of 1oga are 1ama, &i!ama, ;sana,
rana!ama, rat!ahara, %harana, %h!ana and (amadhi. Of these,
1ama is of ten kinds8 and so is &i!ama. There are eight ;sanas.
rana!ama is of three kinds8 rat!ahara is of five kinds8 so also is
%harana. %h!ana is of t#o kinds and (amadhi is of one kind onl!.
Cnder 1ama (forbearance) are tenE ;himsa, (at!a, ;ste!a,
Brahmachar!a, %a!a, ;r,ava, +shama, %hriti, >itahara and (aucha. Of
these, ;himsa is the not causing of an! pain to an! living being at an!
time through the actions of one-s mind, speech, or bod!. (at!a is the
speaking of the truth that conduces to the #ell$being of creatures,
through the actions of one-s mind, speech, or bod!. ;ste!a is not
coveting of another-s propert! through the actions of one-s mind,
speech, or bod!. Brahmachar!a is the refraining from se2ual inter$
course in all places and in all states in mind, speech or bod!. %a!a is
kindliness to#ards all creatures in all places. ;r,ava is the preserving of
eAuanimit! of mind, speech, or bod! in the performance or non$
performance of the actions ordained or forbidden to be done. +shama
is the bearing patientl! of all pleasant or unpleasant things, such as
praise or blo#. %hriti is the preserving of firmness of mind during the
period of gain or loss of #ealth or relatives. >itahara is the taking of
oil! and s#eet food, leaving one$fourth of the stomach empt!. (aucha
is of t#o kinds, e2ternal and internal. Of these, the e2ternal is the
cleansing of the bod! b! earth and #ater8 the internal is the cleansing
of the mind. This (the latter) is to be obtained b! means of the
;dh!atma$@id!a ((cience of (elf).
*. Cnder &i!ama (religious observances), are ten, viD., Tapas, (antosha
;stik!a, %ana, Ishvarapu,ana, (iddhanta$(ravana, "rih, >ati, =apa and
@rata. Of these Tapas, is the emancipation of the bod! through the
observances of such penances as +richchhra, 6handra!ana, etc.,
according to rules. (antosha is being satisfied #ith #hatever comes to
us of its o#n accord. ;stik!a is the belief in the merits or demerits of
actions as stated in the @edas. %ana is the giving #ith faith to
deserving persons, mone!, grains, etc., earned la#full!. Ishvarapu,ana
is the #orshipping of @ishnu, /udra, etc., #ith pure mind according to
one-s po#er. (iddhanta$(ravana is the inAuir! into the significance of
@edanta. "rih is the shame felt in the performance of things contrar! to
the rules of the @edas and of (ociet!. >ati is the faith in the paths laid
do#n b! the @edas. =apa is the practising of the >antras into #hich one
is dul! initiated b! his spiritual instructor and #hich is not against (the
rules of) the @edas. It is of t#o kinds H the spoken and the mental. The
mental is associated #ith contemplation b! the mind. The spoken is of
t#o kinds H the loud and the lo#. The loud pronunciation gives the
re#ard as stated (in the @edas)E (#hile) the lo# one (gives) a re#ard
thousand times (that). The mental (gives) a re#ard a 6rore (of times
that). @rata is the regular observance of or the refraining from the
actions en,oined or prohibited b! the @edas.
.. ;sanas (the postures) are (chiefl!) eight, viD., (vastika, Gomukha,
adma, @ira, (imha, Bhadra, >ukta and >a!ura. (vastika is the sitting
at ease #ith the bod! erect, placing each foot bet#een the thighs and
knees of the other.
0. Gomukha is (the sitting at ease #ith the bod! erect) placing the
hollo# of the left foot under the side of the right posteriors and the
hollo# of the right foot under the side of the left posteriors, resembling
Gomukha (co#-s face).
3. adma is (the sitting at ease #ith the bod! erect) placing the back of
each foot in the thigh of the other, the right hand grasping the right
toe and the left hand to left toe. This, O (andil!a, is praised b! all.
5. @ira is the sitting at ease (#ith the bod! erect), placing one foot on
the thigh of the other and the other foot underneath the corresponding
(opposite thigh).
7$9. (imha is (the sitting at ease #ith the bod! erect) pressing the right
side (of the thigh) #ith the hollo# of left heel and vice versa. /est !our
hands on the knees, spread out the fingers, open !our mouth and
carefull! fi2 !our gaDe on the tip of !our nose. This is al#a!s praised b!
the 1ogins.
:. (iddha is (the sitting at ease #ith the bod! erect) pressing the
perineum #ith the left heel and placing the heel of the right foot above
the genital organ, concentrating the mind bet#een the t#o e!ebro#s.
'<. Bhadra is (the sitting at ease #ith the bod! erect) pressing the t#o
ankles of the t#o feet firml! together against the (ivini (viD., lo#er part
of the seed) and binding the knees firml! #ith the hands. This is the
Bhadra #hich destro!s all diseases and poisons.
''. >ukta is (the sitting at ease #ith the bod! erect) pressing #ith the
left heel the right side of the tender part of the (ivini and #ith the right
heel the lest side of the tender part of the (ivini.
'*$'.. >a!ura (lit., peacock)E /est !our bod! upon the ground #ith
both palms and place !our elbo#s 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 g!mnastics). This is the >a!ura posture #hich destro!s all sins.
'0. B! these, all the diseases #ithin the bod! are destro!ed8 all the
poisons are digested. Let the person #ho is unable to practise all these
postures betake himself to an! one (of these) #hich he ma! find eas!
and pleasant. "e #ho conAuers (or gets master! over) the postures $
he conAuers the three #orlds. ; person #ho has the practice of 1ama
and &i!ama should practise rana!ama8 b! that the &adis become
purified.c
'3. Then (andil!a Auestioned ;tharvan thusE cB! #hat means are the
&adis purified B "o# man! are the! in number B "o# do the! arise B
4hat @a!us (vital airs) are located in them B 4hat are their seatsB
4hat are their functionsB 4hatever is #orth! of being kno#n in the
bod!, please tell mec. To that ;tharvan replied (thus)E cThis bod! is
ninet!$si2 digits in length. rana e2tends t#elve digits be!ond the
bod!. "e #ho through the practice of 1oga reduces his rana #ithin his
bod! to make it eAual to or not less than the fire in it becomes the
greatest of the 1ogins. In men, the region of fire #hich is triangular in
form and brilliant as the molten gold is situated in the middle of the
bod!. In four$footed animals, it (fire) is Auadrangular. In birds, it is
round. In its (the region of life-s) centre, the purif!ing, beneficial and
subtle flame is situate. T#o digits above the anus and t#o digits belo#
the se2ual organ is the centre of the bod! for men. Lor four$footed
animals, it is the middle of the heart. Lor birds, it is the middle of the
bod!. &ine digits from (or above) the centre of the bod! and four digits
in length and breadth is situated an oval form. In its midst is the navel.
In it, is situated the 6hakra (viD., #heel) #ith t#elve spokes. In the
middle of the 6hakra, the =iva (;tman) #anders, driven b! its good and
bad deeds. ;s a spider flies to and fro #ithin a #eb of fine threads, so
rana moves about here. In this bod!, the =iva rides upon rana. L!ing
in the middle of the navel and above it, is the seat of +undalini. The
+undalini (akti is of the form of eight rakritis (matter) and coils itself
eight #a!s or (times). The movement of @a!us (vital airs) checks dul!
the food and drink all round b! the side of (kandha. It closes b! its
head (the opening of) the Brahmarandhra and during the time of (the
practice of) 1oga is a#akened b! the fire (in the ;pana)8 then it shines
#ith great brillianc! in the ;kasa of the heart in the shape of #isdom.
%epending upon +undalini #hich is situated in the centre, there are
fourteen principal &adis (viD.,) Ida, ingala, (usumna, (arasvati, @aruni,
usha, "asti,ihva, 1asasvini, @isvodhari, +uhuh, (ankhini, a!asvini,
;lambusa and Gandhari. Of them, (usumna is said to be the sustainer
of the universe and the path of salvation. (ituated at the back of the
anus, it is attached to the spinal column and e2tends to the
Brahmarandhra of the head and is invisible and subtle and is @aishnavi
(or has the (akti force of @ishnu). On the left of (usumna is situated
Ida and on the right is ingala. The moon moves in Ida and the sun in
ingala. The moon is of the nature of Tamas and the sun of /a,as. The
poison share is of the sun and the nectar of the moon. The! both direct
(or indicate) time and (usumna is the en,o!er (or consumer) of time. To
the back and on the side of (usumna are situate (arasvati and +uhuh
respectivel!. Bet#een 1asasvini and +uhuh stands @aruni. Bet#een
usha and (arasvati lies a!asvini. Bet#een Gandhari and (arasvati is
situated 1asasvini. In the centre of the navel is ;lambusa. In front of
(usumna there is +uhuh, #hich proceeds as far as the genital organ.
;bove and belo# +undalini is situated @aruni, #hich proceeds
ever!#here. 1asasvini #hich is beautiful (or belonging to the moon),
proceeds to the great toes. ingala goes up#ards to the right nostril.
a!asvini goes to right ear. (arasvati goes to the upper part or the
tongue and (ankhini to the left ear, (#hile) Gandhari goes from the
back of Ida to the left e!e. ;lambusa goes up#ards and do#n#ards
from the root of the anus. Lrom these fourteen &adis, other (minor)
&adis spring8 from them springing others and from them springing
others8 so it should be kno#n. ;s the leaf of the ;svattha tree (ficus
religiosa) etc., is covered #ith minute fibres so also is this bod!
permeated #ith &adis.
crana, ;pana, (amana, Cdana, @!ana, &aga, +urma, +rikara,
%evadatta and %hanan,a!a these ten @a!us (vital airs) move in all the
&adis. rana moves in the nostrils, the throat, the navel, the t#o great
toes and the lo#er and the upper parts of +undalini. @!ana moves in
the ear, the e!e, the loins, the ankles, the nose, the throat and the
buttocks. ;pana moves in the anus, the genitals, the thighs, the knees,
the stomach, the seeds, the lions, the calves, the navel and the seat of
the anus of fire. Cdana lives in all the ,oints and also in the hands and
legs. (amana lives, permeating in all parts of the bod!. ;long #ith the
fire in the bod!, it causes the food and drink taken in, to spread in the
bod!. It moves in the sevent!$t#o thousand &adis and pervades all
over the bod! along #ith the fire. The fire @a!us beginning #ith &aga
go to#ards the skin, the bones, etc. The rana #hich is in the navel
separates the food and drink #hich is there and brings about the /asas
(,uices) and others. lacing the #ater above the fire and the food
above (or in) the #ater, it goes to the ;pana and along #ith it, fans up
the fire in the centre of the bod!. The fire thus fanned up b! the ;pana
graduall! increases in brightness in the middle of the bod!. Then it
causes through its flames the #ater #hich is brought in the bo#els b!
the rana to gro# hot. The fire #ith the #ater causes the food and
conditions, #hich are placed above, to be boiled to a proper degree.
Then rana separates these into s#eat, urine, #ater, blood, semen, the
faeces and the like. ;nd along #ith the (amana, it takes the ,uice (or
essence) to all the &adis and moves in the bod! in the shape of breath.
The @a!us e2crete the urine, the faeces, etc., through the nine
openings in the bod! #hich are connected #ith the outside air. The
functions of rana are inspiration, e2piration and cough. Those of
;pana are the e2cretion of the faeces and the urine. Those of @!ana
are (such actions as) giving and taking. Those of Cdana are keeping
the bod! straight, etc. Those of (amana are nourishing the bod!. Those
of &aga are vomiting, etc.8 of +urma, the movement of the e!elids8 of
+rikara, the causing of hunger, etc., of %evadatta, idleness, etc., and
%hanan,a!a phlegm.
"aving thus acAuired a thorough kno#ledge of the seat of the &adis
and of the @a!us #ith their functions, one should begin #ith the
purification of the &adis.
'5. ; person possessed of 1ama and &i!ama, avoiding all compan!,
having finished his course of stud!, delighting in truth and virtue,
having conAuered (his) anger, being engaged in the service of his
spiritual instructor and having been obedient to his parents and #ell
instructed in all the religious practices and the kno#ledge of his order
of life, should go to a sacred grove abounding in fruits, roots and #ater.
There he should select a pleasant spot al#a!s resounding #ith the
chanting of the @edas, freAuented b! the kno#ers of Brahman that
persevere in the duties of their orders of life and filled #ith fruits, roots,
flo#ers and #ater. (Flse) either in a temple or on the banks of a river or
in a village or in a to#n, he should build a beautiful monaster!. It
should be neither too long nor too high, should have a small door,
should be besmeared #ell #ith co#$dung and should have ever! sort
of protection. There listening to the e2position of @edanta, he should
begin to practise 1oga. In the beginning having #orshipped @ina!aka
(Ganesha), he should salute his Ishta$%evata (tutelar! deit!) and
sitting in an! of the above$mentioned postures on a soft seat, facing
either the east or the north and having conAuered them, the learned
man keeping his head and neck erect and fi2ing his gaDe on the tip of
his nose, should see the sphere of the moon bet#een his e!ebro#s and
drink the nectar (flo#ing therefrom through his e!es). Inhaling the air
through Ida for the space of t#elve matras, he should contemplate on
the sphere of fire situated in the bell! as surrounded #ith flames and
having as its seed )ra-8 then he should e2hale it through ingala. ;gain
inhaling it through ingala and retaining it (#ithin), he should e2hale it
through Ida. Lor the period of t#ent!$eight months, he should practise
si2 times at ever! sitting through the three (andh!as (morning, noon
and evening) and during the intervals. B! this, the &adis becomes
purified. Then the bod! becomes light and bright, the (gastric) fire is
increased (#ithin) and there is the manifestation of &ada (internal
sound).
'7. rana!ama is said to be the union of rana and ;pana. It is of three
kinds $ e2piration, inspiration and cessation. The! are associated #ith
the letters of the ((anskrit) alphabet (for the right performance of
rana!ama). Therefore ranava (O>) onl! is said to be rana!ama.
(itting in the adma posture, the person should meditate that there is
at the tip of his nose Ga!atri, a girl of red comple2ion surrounded b!
the numberless ra!s of the image of the moon and mounted on a
"amsa (s#an) and having a mace in her hand. (he is the visible
s!mbol of the letter );-. The letter )C- has as its visible s!mbol (avitri, a
!oung #oman of #hite colour having a disk in her hand and riding on a
Garuda (eagle). The letter )>- has as its visible s!mbol (arasvati, an
aged #oman of black colour riding on a bull, having a trident in her
hand. "e should meditate that the single letter H the supreme light H
the ranava (O>) H is the origin or source of these three letters );-, )C-
and )>-. %ra#ing up the air through Ida for the space of si2teen
matras, he should meditate on the letter );- during that time8 retaining
the inspired air for the space of si2t!$four matras, he should meditate
on the letter )C- during the time8 he should then e2hale the inspired air
for the space of thirt!$t#o matras, meditating on the letter )>- during
that time. "e should practise this in the above order over and over
again.
'9. Then having become firm in the posture and preserved perfect self$
control, the 1ogin should, in order to clear a#a! the impurities of the
(usumna, sit in the admasana (adma posture) and having inhaled
the air through the left nostril, should retain it as long as he can and
should e2hale it through the right. Then dra#ing it again through the
right and having retained it, he should e2hale it through the left in the
order that he should dra# it through the same nostril b! #hich he
e2haled it before and retained it. In this conte2t, occur (to memor!) the
follo#ing versesE
cIn the beginning having inhaled the breath (rana) through the left
nostril, according to the rule, he should e2hale it through the other8
then having inhaled the air through the right nostril should retain it and
e2hale it through the other. To those #ho practise according to these
rules through the right and left nostrils, the nadis become purified
#ithin three months.
':. "e should practise cessation of breath at sunrise, in the midda!, at
sunset and at midnight slo#l! till eight! (times a da!) for four #eeks.
*<. In the earl! stages, perspiration is produced8 in the middle stage
the tremor of the bod! and in the last stage levitation in the air. These
(results) ensure out of the repression of the breath, #hile sitting in the
adma posture.
*'. 4hen perspiration arises #ith effort, he should rub his bod! #ell.
B! this, the bod! becomes firm and light.
**. In the earl! course of his practice, food #ith milk and ghee is
e2cellent. One sticking to this rule becomes firm in his practice and
gets no Tapa (or burning sensation in the bod!).
*.. ;s lions, elephants and tigers are graduall! tamed, so also the
breath #hen rightl! managed (comes under control)8 else it kills the
practitioner.
*0. "e should (as far as is consistent #ith his health and safet!)
properl! e2hale it, properl! inhale it or retain it properl!. Thus (onl!)
#ill he attain success.
*3. B! thus retaining the breath in an approved manner and b! the
purification of the &adis, the brightening of the (gastric) fire, the
hearing distinctl! of (spiritual) sounds and (good) health result.
*5$.<. 4hen the nervous centres have become purified through the
regular practice of rana!ama, the air easil! forces its #a! up through
the mouth of the (usumna #hich is in the middle. B! the contraction of
the muscles of the neck and b! the contraction of the one belo# (viD.,)
;pana, the rana (breath) goes into the (usumna #hich is in the
middle from the #est &adi. %ra#ing up the ;pana and forcing do#n
the rana from the throat, the 1ogin free from old age becomes a !outh
of si2teen.
.'. (eated in a pleasant posture and dra#ing up the air through the
right nostril and retaining it inside from the top of the hair to the toe
nails, he should e2hale it through the same nostril. Through it, the
brain becomes purified and the diseases in the air &adis are destro!ed.
%ra#ing up the air through the nostrils #ith noise (so as to fill the
space) from the heart to the neck and having retained it (#ithin) as
long as possible, he should e2hale it through the nose. Through this
hunger, thirst, idleness and sleep do not arise. Taking in the air through
the mouth (#ide open) and having retained it as long as possible, he
should e2pel it through the nose. Through this, (such diseases as)
Gulma8 leeha (both being splenetic diseases), bile and fever as also
hunger, etc., are destro!ed. &o# #e shall proceed to +umbhaka
(restraint of breath). It is of t#o kinds $ (ahita and +evala. That #hich is
coupled #ith e2piration and inspiration is called (ahita. That #hich is
devoid of these is called +evala (alone). Cntil !ou become perfect in
+evala, practise (ahita. To one #ho has mastered +evala, there is
nothing unattainable in the three #orlds. B! +evala$restraint of breath,
the kno#ledge of +undalini arises. Then he becomes lean in bod!,
serene in face and clear e!ed, hears the (spiritual) sounds distinctl!,
becomes free from all diseases and conAuers his (Bindu) seminal fluid,
his gastric fire being increased. 6entring one-s mind on an in#ard
ob,ect #hilst his e!es are looking outside #ithout shutting and opening
of his e!elids, has been called @aishnavi$mudra. This is kept hidden in
all the Tantric #orks.
.*. 4ith his mind and breath absorbed in an internal ob,ect, the 1ogin,
though he does not reall! see the ob,ects outside and under him, still
(appears to) see them #ith e!es in #hich the pupils are motionless.
This is called +hechari$mudra. It has as its sphere of e2tension one
ob,ect and is ver! beneficial. (Then) the real seat of @ishnu, #hich is
void and non$void, da#ns on him.
... 4ith e!es half closed and #ith a firm mind, fi2ing his e!es on the
tip of his nose and becoming absorbed in the sun and moon, he after
remaining thus unshaken (becomes conscious of) the thing #hich is
resplendent, #hich is the supreme truth and #hich is be!ond. O
(andil!a, kno# this to be Tat (That).
.0. >erging the sound in the light and elevating the bro#s a little, this
is of the #a! of (or is a part of) the former practice. This brings about
the state of Cnmani #hich causes the destruction of the mind.
.3. Therefore he should practise the +hechari$mudra. Then he attains
to the state of Cnmani and falls into the 1oga sleep (trance). To one
#ho obtains this 1oga sleep, time does not e2ist. lacing the mind in
the midst of (akti and (akti in the midst of the mind and looking on the
mind #ith the mind, O (andil!a be happ!.
.5. lace the ;tman in the midst of ;kasa and ;kasa in the midst of
;tman and having reduced ever!thing to ;kasa, do not think of
an!thing else.
.7. 1ou should not (then) entertain thoughts, either e2ternal or
internal. ;bandoning all thoughts, become abstract thought itself.
.9. ;s camphor in fire and salt in #ater become absorbed, so also the
mind becomes absorbed in the Tattva (Truth).
.:. 4hat is termed >anas (mind) is the kno#ledge of ever!thing that
is kno#n and its clear apprehension. 4hen the kno#ledge and the
ob,ect cognised are lost alike, there is no second path (or that is the
onl! path).
0<. B! its giving up all cognition of ob,ects, it (the mind) is absorbed
and #hen the mind is absorbed, +aival!a (isolation) alone remains.
0'. Lor the destruction of the 6hitta, there are t#o #a!s $ 1oga and
=nana. O prince of sages, 1oga is the (forcible) repression of the
modifications of the mind and =nana is the thorough inAuir! into them.
0*$03. 4hen the modifications of the mind are repressed, it (the mind)
veril! obtains peace. =ust as the actions of the people cease #ith the
stopping of the fluctuations of the sun (viD., #ith sunset), so #hen the
fluctuations of the mind cease, this c!cle of births and deaths comes to
an end. (Then) the fluctuations of rana are prevented, #hen one has
no longing for this mundane e2istence or #hen he has gratified his
desires therein $ through the stud! of religious books, the compan! of
good men, indifference (to en,o!ments), practice and 1oga or long
contemplation #ith intentness on an! desired (higher) ob,ect or
through practising one truth firml!.
05. B! the repression of the breath through inhalation, etc., b!
continual practice therein #hich does not cause fatigue and b!
meditating in a secluded place, the fluctuations of the mind are
arrested. Through the right realisation of the true nature of the sound
#hich is at the e2treme end of the pronunciation of the s!llable O>
(viD., ;rdhamatra) and #hen (ushupti (dreamless sleeping state) is
rightl! cognised through consciousness, the fluctuations of rana are
repressed.
07. 4hen the passage at the root of the palate #hich is like the bell,
viD., Cvula, is closed b! the tongue #ith effort and #hen the breath
goes up through (the upper hole), then the fluctuations of rana are
stopped.
09$3<. 4hen the consciousness ((amvit) is merged in rana and #hen
through practice the rana goes through the upper hole into the
%vadasanta (the t#elfth centre) above the palate, then the fluctuations
of rana are stopped. 4hen the e!e of consciousness (viD., the spiritual
or third e!e) becomes calm and clear so as to be able to distinctl! see
in the transparent ;kasa at a distance of t#elve digits from the tip of
his nose, then the fluctuations of rana are stopped. 4hen the
thoughts arising in the mind are bound up in the calm contemplation of
the #orld of Taraka (star or e!e) bet#een one-s e!ebro#s and are
(thus) destro!ed, then the fluctuations cease.
3'. 4hen the kno#ledge #hich is of the form of the kno#able, #hich is
beneficent and #hich is untouched b! an! modifications arises in one
and is kno#n as O> onl! and no other, then the fluctuations of rana
cease.
3*. B! the contemplation for a long time of the ;kasa #hich is in the
heart and b! the contemplation of the mind free from @asanas, then
the fluctuations of rana cease.
3.. B! these methods and various others suggested b! (one-s) thought
and b! means of the contact of the man! (spiritual) guides, the
fluctuations cease.
30. "aving b! contraction opened the door of +undalini, one should
force open the door of >oksha. 6losing #ith her mouth the door
through #hich one ought to go, the +undalini sleeps spiral in form and
coiled up like a serpent. "e #ho causes this +undalini to move $ he is
an emancipated person. If this +undalini #ere to sleep in the upper
part of the neck of an! 1ogin, it goes to#ards his emancipation. (If it
#ere to sleep) in the lo#er part (of the bod!), it is for the bondage of
the ignorant. Leaving the t#o &adis, Ida and the other (aingala), it
(rana) should move in the (usumna. That is the supreme seat of
@ishnu. One should practise control of breath #ith the concentration of
the mind. The mind should not be allo#ed b! a clever man to rest on
an! other thing.
33. One should not #orship @ishnu during the da! alone. One should
not #orship @ishnu during the night alone8 but should al#a!s #orship
"im and should not #orship "im merel! during da! and night.
35. The #isdom$producing opening (near Cvula) has five passages. O
(andil!a, this is the +hechari$mudra8 practise it.
37. 4ith one #ho sits in the +hechari$mudra, the @a!u #hich #as
flo#ing before through the left and right &adis no# flo#s through the
middle one ((usumna. There is no doubt about it.
39. 1ou should s#allo# the air through the void ((usumna) bet#een Ida
and ingala. In that place is +hechari$mudra situated and that is the
seat of Truth.
3:. ;gain that is +hechari$mudra #hich is situated in the ;kasa$6hakra
(in the head) in the &iralamba (supportless) seat bet#een the sun and
moon (viD., Ida and ingala).
5<$5'. 4hen the tongue has been lengthened to the length of a +ala
(digit) b! the incision (of the fraenum lingum) and b! rubbing and
milking it (viD., the tongue), fi2 the gaDe bet#een the t#o e!ebro#s
and close the hole in the skull #ith the tongue reversed. This is
+hechari$mudra. 4ith the tongue and the 6hitta (mind) both move in
the ;kasa (+hechari), then the person #ith his tongue raised up
becomes immortal. Lirml! pressing the 1oni (perineum) b! the left heel,
stretching out the right leg, grasping the feet #ith both hands and
inhaling the air through the nostrils, practise +antha$Bandha, retaining
the air up#ards. B! that, all afflictions are destro!ed8 then poison is
digested as if it #ere nectar. ;sthma, splenetic disease, the turning up
of the anus and the numbness of the skin are removed. This is the
means of conAuering rana and destro!ing death. ressing the 1oni b!
the left heel, place the other foot over the left thighE inhale the air, rest
the chin on the chest, contract the 1oni and contemplate, (as far as
possible), !our ;tman as situated #ithin !our mind. Thus is the direct
perception (of truth) attained. Inhaling the rana from outside and
filling the stomach #ith it, centre the rana #ith the mind in the middle
of the navel at the tip of the nose and at the toes during the (andh!as
(sunset and sunrise) or at all times. (Thus) the 1ogin is freed from all
diseases and fatigue.
5*. B! centring his rana at the tip of his nose, he obtains master!
over the element of air8 b! centring it at the middle of his navel, all
diseases are destro!ed8 b! centring it at the toes, his bod! becomes
light. "e #ho drinks the air (dra#n) through the tongue destro!s
fatigue, thirst and diseases.
5.. "e #ho drinks the air #ith his mouth during the t#o (andh!as and
the last t#o hours of the night, #ithin three months the auspicious
(arasvati (goddess of speech) is present in his @ak (speech) (viD., he
becomes eloAuent and learned in his speech).
50. In si2 months, he is free from all diseases. %ra#ing the air b! the
tongue, retain the air at the root of the tongue. The #ise man thus
drinking nectar en,o!s all prosperit!.
53. Li2ing the ;tman in the ;tman itself in the middle of the e!ebro#s,
(having inhaled) through Ida and breaking through that (centre) thirt!
times, even a sick man is freed from disease.
55. "e #ho dra#s the air through the &adis and retains it for t#ent!$
four minutes in the navel and in the sides of the stomach becomes
freed from disease.
57$5:(a). "e #ho for the space of a month during the three (andh!as
(sunset, sunrise and midnight or noon) dra#s the air through the
tongue, pierces thirt! times and retains his breath in the middle of his
navel, becomes freed from all fevers and poisons. "e #ho retains the
rana together #ith the mind at the tip of his nose even for the space
of a >uhurta (fort!$eight minutes), destro!s all sins that #ere
committed b! him during one hundred births.
5:(b). Through the (am!ama of Tara (Om), he kno#s all things. B!
retaining the mind at the tip of his nose, he acAuires a kno#ledge of
Indra$#orld8 belo# that, he acAuires a kno#ledge of ;gni (fire) #orld.
Through the (am!ama of 6hitta in the e!e, he gets a kno#ledge of all
#orlds8 in the ear, a kno#ledge of 1ama (the god of death) #orld)8 in
the sides of the ear, a kno#ledge of &rriti$#orld8 in the back of it (the
ear), a kno#ledge of @aruna$#orld8 in the left ear, a kno#ledge of
@a!u$#orld8 in the throat, a kno#ledge of (oma (moon) #orld8 in the
left e!e, a kno#ledge of (hiva$#orld8 in the head, a kno#ledge of ;tala
#orld8 in the feet, a kno#ledge of @itala #orld8 in the ankles, a
kno#ledge of &itala (rather (utala) #orld8 in the calves, a kno#ledge of
(utala (rather Talatala) #orld8 in the knees, a kno#ledge of >ahatala
#orld8 in the thighs, a kno#ledge of /asatala #orld8 in the loins, a
kno#ledge of Talatala (rather atala) #orld8 in the navel, a kno#ledge
of Bhur (earth) #orld8 in the stomach, a kno#ledge of Bhuvar #orld8 in
the heart, a kno#ledge of (uvar #orld8 in the place above the heart, a
kno#ledge of >ahar #orld8 in the throat, a kno#ledge of =ana #orld8 in
the middle of the bro#s, a kno#ledge of Tapa #orld8 in the head, a
kno#ledge of (at!a #orld. B! conAuering %harma and ;dharma, one
kno#s the past and the future. B! centring it on the sound of ever!
creature, a kno#ledge of the cr! (or language) of the animal is
produced. B! centring it on the (anchita$+arma (past +arma !et to be
en,o!ed), a kno#ledge of one-s previous births arises in him. B!
centring it on the mind of another, a kno#ledge of the mind (or
thoughts) of others is induced. B! centring it on the +a!a$/upa (or form
of the bod!), other forms are seen. B! fi2ing it on the Bala (strength).
The strength of persons like "anuman is obtained. B! fi2ing it on the
sun, a kno#ledge of the #orlds arises. B! fi2ing it on the moon, a
kno#ledge of the constellation is produced. B! fi2ing it on the %hruva
(olar star) a perception of its motion is induced. B! fi2ing it on his o#n
((elf), one acAuires the kno#ledge of urusha8 on the navel, he attains
a kno#ledge of the +a!a$@!uha (m!stical arrangement of all the
particles of the bod! so as to enable a person to #ear out his #hole
+arma in one life)8 on the #ell of the throat, freedom from hunger and
thirst arises8 on the +urma &adi (#hich is situated in the #ell of the
throat), a firmness (of concentration) takes place. B! fi2ing it on the
Tara (pupil of the e!e), he obtains the sight of the (iddhas (spiritual
personages). B! conAuering the ;kasa in the bod!, he is able to soar in
the ;kasa8 (in short) b! centring the mind in an! place, he conAuers
the (iddhis appertaining to that place. Then comes rat!ahara, #hich
is of five kinds. It is the dra#ing a#a! of the organs from attaching
themselves to the ob,ects of senses. 6ontemplating upon ever!thing
that one sees as ;tman is rat!ahara. /enouncing the fruits of one-s
dail! actions is rat!ahara. Turning a#a! from all ob,ects of sense is
rat!ahara. %harana in the eighteen important places (mentioned
belo#) is rat!ahara, (viD.,) the feet, the toes, the ankles, the calves,
the knees, the thighs, the anus, the penis, the navel, the heart, the
#ell of the throat, the palate, the nose, the e!es, the middle of the
bro#s, the forehead and the head in ascending and descending orders.
7<. Then (comes) %harana. It is of three kinds, (viD.,) fi2ing the mind in
the ;tman, bringing the e2ternal ;kasa into the ;kasa of the heart and
contemplating the five >urtis (forms of %evatas) in the five elements $
earth, ;pas, fire, @a!u and ;kasa.
7'. Then comes %h!ana. It is of t#o kinds, (aguna (#ith Gunas or
Aualit!) and &irguna (#ithout Aualit!). (aguna is the meditation of a
>urti. &irguna is on the realit! of (elf.
7*. (amadhi is the union of the =ivatma (individual self) and the
aramatman (higher (elf) #ithout the threefold state (viD., the kno#er,
the kno#n and the kno#ledge). It is of the nature of e2treme bliss and
pure consciousness.
Thus ends the first chapter.

#&A+T!) - ''
Then the Brahma$/ishi (andil!a not obtaining the kno#ledge of
Brahman in the four @edas, approached the Lord ;tharvan and asked
himE c4hat is itB Teach me the science of Brahman b! #hich I shall
obtain that #hich is most e2cellent.c
;tharvan repliedE cO (andil!a, Brahman is (at!a, @i,nana and ;nanta in
#hich all this (#orld) is inter#oven, #arp$#ise and #oof$#ise, from
#hich all originated and into #hich all are absorbed and #hich being
kno#n makes ever!thing else kno#n. It is #ithout hands and feet,
#ithout e!es and ears, #ithout tongue or #ithout bod! and is
unreachable and undefinable. Lrom #hich, @ak (speech) and mind
return, being unable to obtain (or reach) It. It is to be cognised b!
=nana and 1oga. Lrom #hich, ra,na of old sprang. That #hich is one
and non$dual, that #hich pervades ever!thing like ;kasa, #hich is
e2tremel! subtle, #ithout a blemish, actionless, (at (be$ness) onl!, the
essence, of the bliss of consciousness, beneficent, calm and immortal
and #hich is be!ond. That is Brahman. Thou art That. +no# That b!
#isdom. "e #ho is the one, the shining, the giver of the po#er of
;tman, the omniscient, the Lord of all and the inner (oul of all beings,
#ho lives in all beings, #ho is hidden in all beings and the source of all
beings, #ho is reachable onl! through 1oga and #ho creates, supports
and destro!s ever!thing $ "e is ;tman. +no# the several #orlds in the
;tman. %o not grieve, O kno#er of ;tman, thou shalt reach the end of
pains.c
Thus ends the second chapter.
#&A+T!) - '''
Then (andil!a Auestioned ;tharvan thusE cLrom the Brahman that is
O>, imperishable, actionless, beneficial, (at (be$ness) onl! and
supreme, ho# dissolution this universe arise B "o# does it e2ist in It B
;nd ho# is it absorbed in It B lease solve me this doubt.c
;tharvan repliedE cThe (upreme Brahman, the Truth, is the
imperishable and the actionless. Then from the formless Brahman,
three forms (or aspects) arose, (viD.,) &ishkala (partless), (akala (#ith
parts) and (akala$&ishkala (#ith and #ithout parts). That #hich is
(at!a, @i,nana and ;nanda8 That #hich is actionless, #ithout an!
impurit!, omnipresent, e2tremel! subtle, having faces in ever!
direction, undefinable and immortal $ that is "is &ishkala aspect.
>aheshvara (the great Lord) #ho is black and !ello# rules #ith ;vid!a,
>ula$rakriti or >a!a that is red, #hite and black and that is co$
e2istent #ith him. This is his (akala$&ishkala aspect. Then the Lord
desired (or #illed) b! his spiritual #isdom (thus)E >a! I become man! B
>a! I bring forth B Then from this erson #ho #as contemplating and
#hose desires are fulfilled, three letters sprang up. Three @!ahritis, the
three$footed Ga!atri, the three @edas, the three %evas, the three
@arnas (colours or castes) and the three fires sprang. That (upreme
Lord #ho is endo#ed #ith all kinds of #ealth, #ho is all pervading, #ho
is situated in the hearts of all beings, #ho is the Lord of >a!a and
#hose form is >a!a8 "e is Brahma8 "e is @ishnu8 "e is /udra8 "e is
Indra8 "e is all the %evas8 "e is all the Bhutas (elements or beings)8 "e
onl! is before8 "e onl! is behind8 "e onl! is on our left8 "e onl! is on
our right8 "e onl! is belo#8 "e onl! is above8 "e onl! is the all. That
form of him as %attatre!a, #ho sports #ith his (akti, #ho is kind to his
devotees, #ho is brilliant as fire, resembling the petals or a red lotus
and is of four hands, #ho is mild and shines sinlessl! $ this is "is (akala
form.c
Then (andil!a Auestioned ;tharvan, cO Lord, that #hich is (at onl! and
the essence of the bliss of consciousness $ #h! is "e called
arabrahmanBc
;tharvan repliedE cBecause "e increases Brihati and causes to increase
ever!thing (Brimha!ati)8 so he is called arabrahman.
4h! is "e called ;tman B
(ince "e obtains (;pnoti) ever!thing, since "e takes back ever!thing
and since "e is ever!thing, so he is called ;tman.
4ho is "e called >aheshvara (the great Lord)B
(ince b! the sound of the #ords >ahat$Isha (the great Lord) and b! "is
o#n po#er, the great Lord governs ever!thing.
4h! is "e called %attatre!aB
Because the Lord being e2tremel! pleased #ith ;tri (/ishi) #ho #as
performing a most difficult penance and #ho had e2pressed his desire
to see "im #ho is light itself, offered "imself (%atta) as their son and
because the #oman ;nasu!a #as his mother and ;tri #as his father.
Therefore he #ho kno#s the (secret) meaning kno#s ever!thing. "e
#ho al#a!s contemplates on the supreme that It is himself becomes a
kno#er of Brahman. "ere these (hlokas (stanDas) occur (to memor!)E
'$0E "e #ho contemplates al#a!s the Lord of Lords and the ancient
thus $ as %attatre!a, the beneficent, the calm, of the colour of
sapphire, one #ho delights in his o#n >a!a and the Lord #ho has
shaken off ever!thing, as naked and as one #hose #hole bod! is
besmeared #ith the hol! ashes, #ho has matted hair, #ho is the Lord
of all, #ho has four arms, #ho is bliss in appearance, #hose e!es are
like full$blo#n lotus, #ho is the store of =nana and 1oga, #ho is the
spiritual instructor of all the #orlds and #ho is dear to all the 1ogins
and one #ho is merciful to#ards "is devotees, #ho is the #itness of all
and #ho is #orshipped b! all the (iddhas is freed from all sins and #ill
attain (the (pirit).c
Om (at!am (Truth).
Thus ends the third chapter.
"ere ends the (andil!a Cpanishad, included in the ;tharva$@eda.
Sannyasa Upanishad
LI/(T ;%"1;1;
'. &o# #e shall e2pound the Cpanishad on renunciation. "e #ho in
due order (of the stages of life) gives up (the primar! inclinations such
as the desire for #ealth, etc.,) becomes one #ho has renounced
(#orldl! life). 4hat is this called renunciation B "o# does one renounce
B One #ho guards himself b! the (follo#ing) activities, #ho has (for his
renunciation) the approval of mother, father, #ife, sons and kinsmen
should assemble all the officiating priests kno#n to him and as before
(#ith their approval) perform the @aishvanara sacrifice (for the #elfare
of all people). "e shall (after partition) give a#a! all his #ealth to the
officiating priests. Lor the priests are the singers (of the @edic h!mns,
deserving the gift). The (five) vital airs, rana, ;pana, @!ana, Cdana
and (amana, shall be (s!mbolicall!) placed in all the sacrificial vessels
over the (five) sacred fires, the ahavani!a, garhapat!a,
anvahar!apachana, sabh!a and avasath!a. (having off his hair along
#ith the tuft, snapping the sacred thread and seeing his son, he shall
consecrate (himself) #ith the mantras )1ou are the god Brahma, !ou
are the sacrifice, !ou are ever!thing-. If he has no son he should
consecrate himself thus and not minding (an!thing) proceed as a
mendicant monk east#ard or north#ard.
"e ma! receive alms from (people of the) four castes. "e should eat
from the vessel of his hands. "e shall consider food as medicine. "e
should take food as medicine (i.e. in great moderation). "e should eat
as and #hen he gets (food, #ithout discontent and not asking for more,
like Oliver T#ist) for bare sustenance and in such a #a! that there is no
increase of fat. "aving gro#n lean he ma! shelter one night in a
village, five nights in a to#n8 he ma! reside during the four rain!
months in a village or to#n. (Interpreting) fortnights as months, he
ma! reside (in a fi2ed abode) for t#o months. If he is unable to endure
(heat or cold) he ma! accept as gift a tattered garment or bark dress.
"e shall not accept an! other. Lor penance is to suffer pain (#ith
eAuanimit!). 4hat then is the sacred thread, the tuft and the
ceremonial sipping of #ater to one #ho thus renounces in the
prescribed manner and #ho thus vie#s it (in the correct perspective) B
To him (the Auestioner) is this repl!. This is his sacred thread (namel!)
that he meditates on the ;tman8 the (practice of) Brahma$vid!a is the
tuft8 that he Auenches his thirst #ith the vessel of his bell!
accomplishes (the ceremonial) dut! #ith #ater that is present
ever!#here. "is residence is at the bank of (a reservoir of) #ater.
4hen the sun has set, ho# can he (ceremoniousl!) sip #ater B ;s (he
touches #ater) during da!, so at night8 (for) he has neither night nor
da!. (The enlightened ascetic is above the restrictions of time). This
has been said b! the @edic sage (in a mantra)E )To him there is (onl!)
one (time), the da!.- "e #ho kno#s thus realiDes the ;tman through
this (renunciation).
(F6O&% ;%"1;1;
'. That person alone is entitled to renunciation #ho has undergone the
fort! purificator! rites (samskaras), has detachment from all (#orldl!)
things, has acAuired purit! of mind, has burnt out desires, env!,
intolerance and egotism, and is eAuipped #ith the four disciplines of
spiritual life (sadhanas).
*. "aving resolved on renunciation he #ho does not embrace it shall
perform the penance (ra,apat!a) alone (as an atonement)8 thereafter
he is entitled to renounce (the #orld).
.. One #ho (having resolved on renunciation, later) denounces it, one
#ho supports a fallen ascetic (as if he #ere genuine), and one #ho
thro#s obstacles (in the path of those desiring renunciation) H these
three (classes of people) are to be kno#n as fallen.
0. &o# these (persons, though possessing dispassion, are not entitled
to renunciation H a eunuch, a fallen man, a maimed person, #omen, a
deaf person, a child, a dumb person, a heretic, an informer, a student
(#ho has not completed his stud!), a @aikhanasa anchorite (belonging
to a @aishnava sect), an ardent (aivite ("aradvi,a), a salaried teacher,
a man #ithout prepuce and one #ithout ritual fire. Fven if the!
renounce the #orld the! are not entitled to instruction in the great
scriptural te2ts (such as KThat Thou ;rtK).
3. The son of one #ho has fallen from ascetic grace, one having
disease of the nails, one #ho is bro#n toothed, a consumptive, as #ell
as a deformed person H these are never entitled to renounce.
5. One should never allo# renunciation to those #ho have ,ust settled
as house$holders, those #ho have committed great sins, those #ho
have lost caste due to non$performance of the principal purificator!
rites (vrat!as) and the accursed.
7. (;gain) one should never allo# renunciation to one #ho is devoid of
religious observances, religious acts (!a,nas), penance, charit!,
offering, oblations in ritual fire and stud! of scripture8 and those fallen
from truth and purit!. These do not deserve to renounce8 (and no one)
can dispense #ith the due order e2cept one sorel! afflicted.
9. The person (entitled to renounce) should discard his tuft reciting
)Om Bhuh (vaha-. (a!ing the mantra )The sacred thread shall not
remain e2ternall!. Grant me fame, strength, spiritual #isdom,
dispassion and intelligence-, he shall snap the sacred thread and leave
it in the #aters along #ith his garment and #aist$band muttering )Om
(vaha-8 then he should repeat thrice, )I have renounced-.
:. (eeing a Brahmana #ho has renounced the #orld the sun moves
from his place (thinking), )This person #ill reach Brahman breaking
through m! disc-.
'<. That #ise man #ho sa!s )I have renounced- raises to glor! si2t!
generations of his famil! before him and si2t! generations after him.
''. ;ll the defects born of bad sons and all defects born of bodil!
#eakness, the raisa fire (at the time of renouncing) shall burn out,
,ust as the fire of chaff does to gold.
'*. (/eciting the mantra) )Lriend, guard me-, he (the renouncer) shall
accept the (emblematic) staff.
'.. The ascetic should bear a staff #hich shall be of bamboo, smooth,
#hole (#ith the bark), of even ,oints, gro#n in hol! ground and cleaned
of all defects8
'0. It shall be unscarred (b! forest fire), unin,ured b! #orms, shining
#ith its ,oints, (of length) reaching upto the nose, head or the
e!ebro#s.
'3. 6lose association is al#a!s en,oined bet#een the staff and the
person8 a #ise man shall not move #ithout the staff a distance three
times that of an arro#$thro#.
'5. /eciting the mantra )1ou are the receptacle of #ater #hich sustains
the #orld8 never sa! na! to me, !ou #ho are al#a!s agreeable to all-,
he should receive the #ater vessel8 and invested #ith the !ogic
garment (as aid to meditation) he shall go about in an agreeable frame
of mind.
'7. Give up (concepts of) righteousness and unrighteousness (dharma
and adharma), give up both truth and untruth8 having given up both
truth and untruth discard that b! #hich !ou abandon (all these) (i.e.
dualit!).
'9. ;scetic due to dispassion, ascetic due to spiritual #isdom, ascetic
due to #isdom and dispassion and ascetic due to renunciation of
action8 these are the four kinds (of ascetics) obtained.
':. This is ho# it is. "e is the ascetic due to dispassion #ho has
become indifferent to sensor! ob,ects that are seen or heard of and
#ho has renounced (the #orld) due to the influence of good actions
done previousl!.
*<. "e alone is the ascetic due to =nana, #ho, being dead to #orldl! life
due to the (true) kno#ledge of the scripture and listening to the
e2periences of the people in sin and goodness and #ho, having
discarded lingering attachment to the bod!, scripture and the #orld
and considering as #orthless like vomit all #orldl! actions, possesses
the fourfold discipline in spiritual life and then renounces the #orld.
*'. "aving studied in the prescribed manner all (scripture) and
e2perienced all (vicissitudes of) life he is the ascetic due to =nana and
dispassion #ho has his bod! alone left to him b! meditation on the
nature of the (elf due to =nana and dispassion and then renounces and
becomes unclad (as he #as #hen born).
**. "aving completed the period of celibate studentship, becoming a
house$holder and then embracing the stage of forest life
(@anaprastha), he, #ho renounces (the #orld) onl! in order to observe
the order of the stages of life even though #ithout dispassion, is the
ascetic #ho renounces action.
*.. /enunciation is of si2 kindsE (and the ascetics are called) +utichaka,
Bahudaka, "amsa, aramahamsa, Turi!atita and ;vadhuta.
*0. The +utichaka ascetic has tuft and sacred thread, bears a staff and
#ater vessel, #ears a loin$cloth and patched garment, is devoted to
the service of father, mother and preceptor, is eAuipped #ith a vessel,
spade, sling, etc., alone, is addicted to eating food in one place, #ears
on the forehead a perpendicular mark of #hite sandal and holds a
threefold (emblematic) staff.
*3. The Bahudaka ascetic #ears tuft, etc., patched garment and three
(horiDontal) lines of hol! ash on his forehead and is similar in all
respects to the +utichaka ascetic (e2cept) that he subsists on eight
mouthfuls of food gathered (as alms from eight houses), as a bee (does
hone!).
*5. The "amsa ascetic #ears matter hair, puts on the forehead the
mark of either the horiDontal lines of hol! ash or the perpendicular one
of sandal, subsists on food gathered as alms #ithout restriction and
#ears a piece of loin$cloth.
*7. The aramahamsa ascetic is devoid of tuft and sacred thread,
receives alms in the vessel of his hands, #ears a single loin$cloth, has
a single (patched) garment, one bamboo staff, either #ears a single
garment or is smeared #ith hol! ashes and has discarded all
(possessions and attachments).
*9. The Turi!atita ascetic subsists of fruits receiving them in his mouth
like a co#8 if he eats cooked rice (he receives them as alms) from three
houses. "e has his bod! alone left to him (#ithout an! possessions and
attachment), is unclad (dressed b! the points of the compass) and
treats his bod! as if it #ere a corpse.
*:. The ;vadhuta ascetic has no fi2ed rules. "e eats food like a p!thon
as and #hen he gets it, from persons of all castes e2cept those #ho
are fallen or accursed and is ever intent on meditation on the nature of
the (elf.
.<. I am not surel! of this #orld consisting of trees, grass and
mountains. "o# can I, the supreme Being, be this e2ternal
(phenomenon) #hich is intensel! inert B I am not the bod! #hich is
non$sentient and perishable in a short time.
.'. I am not the sound #hich is non$sentient, coming from void and of
the form of void and #hich remains for a short period grasped b! the
inert cavit! of the ear.
.*. I am not the touch #hich is non$sentient but #hich has life granted
to it b! the favour of consciousness and #hich can be e2perienced b!
skin of momentar! e2istence and in no other #a!.
... I am not the taste #hich is non$sentient, dependent on matter and
of short duration, insignificant and brought into e2istence b! the fickle
tongue aided b! the fickle mind.
.0. I am not the form (rupa) #hich is non$sentient, non$e2istent in the
sole 4itness (Brahman), perishable and #hich rests on sight and the
ob,ect of sight #hich have but momentar! e2istence.
.3. I am not the smell #hich is non$sentient, subtle and of indefinable
form and brought into e2istence b! the perishable nose #hich is dead
to smell.
.5. I am pure consciousness alone #hich is devoid of parts, )mine$ness-
and thought and #hich is Auiescent and be!ond the delusions of the
five senses.
.7. I am consciousness alone, devoid of a place of #orship, and am
illuminator, omnipresent (e2ternall! and internall!), devoid of parts and
stain, the light of distinctionless consciousness, all$pervading and one
alone.
.9. It is onl! b! me, the consciousness, that all things such as pots and
garments up to the sun are illumined b! self$effulgence as b! a lamp.
.:. It is onl! b! me, #ith m! in#ardl! shining effulgence, that the
various senses are active ,ust as the mass of sparks shine due to fire
#hich is blaDing #ithin.
0<. This pure e!e of consciousness, #hich en,o!s endless bliss and
#hich shines even #hen all others are e2tinct, is victoriousl! present in
all e!es.
0'. (alutation, salutation to m!self alone #ho am present in all other
beings and consist of consciousness free from (the restriction of) an
ob,ect to be kno#n and am of the form of the individual (elf
(consciousness).
0*. The various clearl! seen po#ers (such as those of earth, etc.,) are
(reall!) rendered variegated b! consciousness #hich is free of change,
one #hole and free from the limitation of time and parts (kala).
0.. Of consciousness #hich is be!ond the three durations (of past,
present and future), is devoid of the restriction of perceivabilit! of
ob,ects and #hich discards individualit! of the soul, there remains the
oneness alone (of the (elf and Brahman).
00. Indeed the same (consciousness), being be!ond the reach of
#ords, seems to remain as having reached the state of the conclusion
of (elfishness, (i.e. the state of non$dualit!), as if it #ere eternal non$
e2istence.
03. The same consciousness, slightl! encompassed b! impurities of
desires and non$desires, is unable to rise high like a female bird bound
b! a string.
05. eople (overcome) b! the delusion (caused b!) the pairs (of
opposites), #hich is born of desire and hatred, become similar to
#orms #hich are sunk in the cavities of the earth.
07. (alutation to the ;tman, to !ou, #ho are non$different from
consciousness. I am no# seiDed (of the truth), I am a#akened, I have
risen (above delusion).
09. I am lifted up from doubts8 I am #hat I am8 salutation to !ou, to
!our and to me, the eternal8 to !ou and to me consisting of
consciousness.
0:. (alutation to !ou, the supreme God and salutation to me, the
(hiva. Though seated (the ;tman) is not seated, though going he does
not go. Though Auiescent he is engaged in activities, though
performing action he is not tainted.
3<. "e is eminentl! accessible, he is easil! kno#n like a close kinsman8
he is the bee in the interior of the lotus of the bod! of all.
3'. I have no desire for the state of en,o!ment nor for abandoning
en,o!ment. Let come #hat ma!, let go #hat ma!.
3*. 4hen the mind is Auelled in itself and has become free of egotism
and #hen ideation is dissolved in itself I remain, alone, happ!.
3.. >! enem! (dualit!) remains (i.e. is absorbed) in the pure ;tman of
vibration alone, #ithout ideation, egotism, mind and desire.
30. Breaking the bonds of intense desires from the cage of m! bod! I
kno# not #here the female bird of non$ego has flo#n up and gone.
33. "e #ho has no egotism, #hose intellect is not tainted, and #ho is
eAuanimous to all beings H his life shines bright.
35. "e #ho looks at this (phenomenal #orld) like (an impartial) #itness
#ith his mind, being cool #ithin, is freed of love and hatred, has his life
blessed.
37. "e #ho, understanding correctl!, abandons both the undesirables
and the desirables and places his mind in its Auiescence, has his life
blessed.
39. 4hen the connecting link bet#een the ob,ect and the person (#ho
grasps it) has vanished peace comes #ell into being. 4hen peace has
established itself, it is called liberation.
3:. Like parched seeds there is no more sprouting of #orldl! birth8 the
latent desires become pure in the heart of those #ho are liberated
#hile living.
5<. (Latent desire of a realiDed soul) is purif!ing, highl! proper, falls
#ithin the scope of pure nature, consists of meditation on the ;tman
and is eternal8 it remains as if in deep sleep.
5'. Cnderstanding #ithout the mind is indeed said to be the individual
consciousness. ;s it is of the nature of the Auiescent mind there is not
the impurit! of comprehension (of distinctions).
5*. 4here the mind is rendered Auiescent, there is truth and
auspiciousness8 its is the true state8 it is omniscience and it is indeed
complete satisfaction.
5.. 4hen speaking, giving, taking, opening and closing the e!es, I am
purel! consciousness, the bliss (that comes of) discarded thinking
process.
50. "aving discarded the impurit! of things to be kno#n, rendering the
mind thoroughl! Auiescent and cutting off the fire of the bond of
desire, I am pure consciousness alone.
53. I have set at rest thoughts good and bad, am #ithout #orr!, rid of
ideation of the pleasant and the unpleasant8 I am pure consciousness
alone.
55. %iscarding the idea of oneself and another, taking no sides in
#orldl! happenings and clinging to the ;tman, as an adamantine pillar
I am stead!.
57. I remain in m! consciousness #hich is pure and #ithout hopes,
freed from desires and non$desires and devoid of both the undesirable
and the desirables.
59. 4hen shall I get the in#ard ,o! #hile remaining in the state of self$
luminosit! B 4hen shall I be in a mountain cave #ith m! mind
Auiescent B
5:. 4hen shall I attain similarit! to a stone b! (practising)
distinctionless deep meditation (&irvikalpa$(amadhi) #hen, #hile
remaining dumb b! the peace of partless meditation, birds of the forest
#ill build their leaf! nests on m! head B
7<. "aving cut the trees of ideation and the creepers of intense desire
of the forest of the mind and having reached the broad plains (of
spiritual #isdom), I en,o! life happil!.
7'. I follo# that path (of #isdom), I am alone (unencumbered #ith
attachments), I am successful (in realiDing the truth)8 I am liberated, I
am #ithout desire, I am partless and I desire nothing.
7*$7.. The states of purit!, strength, realit!, heartiness, truth, true,
kno#ledge, bliss, tranAuillit!, the rise of constant ,o!, fullness, true
richness, the possession of effulgence and true oneness H the
mendicant monk thus thinking on the true nature of his (elf and
realiDing his true nature freedom doubts, indeed became the one
#ithout an alternative (i.e. became one #ith Brahman).
70. If one sorel! afflicted recovers, renunciation in the prescribed order
should be embraced. (;n ascetic) shall not converse #ith a lo# caste
#oman, one fallen from virtue, and a #oman in he courses. The ascetic
has no #orship of gods, nor #itnessing (temple) festivals. The goal of
asceticism is not one (and the same) heaven. The sorel! afflicted and
the +utichaka ascetics gain the #orlds Bhur and the Bhuvas
respectivel!. The Bahudaka ascetic (gains) heaven ((varga). The
"amsa ascetic, the #orld of truth ((at!a$loka). The Turi!atita and the
;vadhuta ascetics attain supreme bliss in themselves b! deepl!
meditating on the true nature of the (elf according to the ma2im of the
#asp.
73. The practice of (cripture$stud!, #hich is distinct from meditation
on the nature of the (elf, is useless like (carr!ing( saffron flo#ers #hich
are but a burden to a camel. The ascetic has not to practise the
science of 1oga or the (ankh!a8 he has no rituals #ith mantras and
tantras nor the stud! of an! other religious treatise ((hastra)8 if there
is, it is like adorning a corpse. ((uch an ascetic) is far a#a! from
spiritual lore like a cobbler. ; mendicant monk shall not mention his
name (in the previous stage of life). One reaps the fruit of #hatever
action one does. ("ence the ascetic) shall give up all, as one #ould
(discard) the foam on castor oil. There is no receiving of the offerings
made to a deit!. "e shall not #orship gods e2ternall!.
75. %iscarding ever!thing apart from the (elf, subsisting on food
secured as alms from a number of houses (as a bee gathers hone!),
being lean and avoiding increase of fat (in his bod!) he shall move
about. "e should spend the time, (eating food) secured as alms from a
number of houses using his hand or mouth as a vessel.
77. The sage established in the (elf should take food #hich is
conducive to (the realiDation of) the (elf. T#o Auarters (of the bell!
shall be filled) #ith food and one Auarter #ith #ater8 the fourth Auarter
shall be left for the movement of air.
79. "e shall al#a!s live on alms8 he shall never eat food secured as
alms from one house alone8 he should go particularl! to those houses
#here the people are seen to be eas! in mind (i.e. those #ho dine onl!
after giving alms).
7:. "e ma! e2pect alms from four or seven houses (#here the house$
holder) perform religious rites8 he ma! e2pect (alms) up to the period
of milking co#s (in the afternoon)8 #hen he has come out (of a house
#ithout alms) he shall not go in again.
9<. Lasting is preferable to (getting food from) devotees8 unsolicited
food is better than fasting8 begging alms is preferable to unsolicited
food8 hence he shall subsist on alms.
9'. "e shall never enter a house b! a side entrance at the time of
begging alms8 he shall not out of delusion go across a house #here no
harm is seen in so doing.
9*. "e shall not beg alms from a @edic scholar if it is (given) #ithout
faith and devotion8 he ma! beg alms from the house of a t#ice$born
#ho has lost caste #hen offered #ith faith and devotion.
9.. ;lms from a number of houses #ithout planning, that #hich is
planned, the one unbegged, the timel! one and the one offered (at the
monaster!) are declared to be the five kinds of alms.
90. (The first kind), alms from a number of houses, is declared to be
that #hich is obtained from there, five or seven houses #ithout pre$
meditation as in the case of a hone!bee (from flo#ers).
93. (The second kind), alms previousl! arranged, is that #hich is
accepted after repeated reAuests made b! devotees in that morning
and the previous da!8 none the less he ma! subsist on that.
95. (The third kind), alms unbegged is that #hich is received #hen
invited to dine b! some one or other as he is read! to go abegging8 this
should be eaten b! ascetics (desiring salvation).
97. (The fourth kind) timel! alms is kno#n as that (meal) #hich is
offered b! a Brahmana #hen he has approached (a house) for alms8
this (food) should be eaten b! ascetics.
99. (ages desiring liberation sa! that the (fifth kind of) alms, the food
offered (to the ascetic at the monaster!) is the read! meal #hich is
brought b! a Brahmana to the monaster!.
9:. The ascetic shall subsist on alms b! begging from door to door
even though it ma! be from the houses of outcastes. "e shall not dine
in one house even if (the host) is eAual to the preceptor of the gods (in
learning). "e shall subsist on alms, solicited or unsolicited.
:<. ;ir is not spoiled b! touching (an! ob,ect)8 fire b! the activit! of
burning8 #aters, b! urine and faeces (getting into them)8 and a
mendicant monk b! short$comings in food.
:'. 4hen (in houses) smoke has subsided, the pestle (for pounding
rice) is at rest, the fire (in the oven) has gone out and the people have
dined, (the ascetic) shall go for alms in the late afternoon.
:*. "e shall receive alms e2cept from the accursed, the fallen, heretics
and the class of people e2clusivel! engaged in temple #orship8 from all
the castes, in difficult times.
:.$:0. ("e shall consider) clarified butter as dog-s urine, hone! as
spirituous liAuor, oil as hog-s urine, condiment as garlic, cakes made of
black gram as beef, and milk as urine. Therefore the ascetic shall
avoid, b! putting forth all effort, clarified butter, etc.
:3. The 1ogin shall never eat food mi2ed #ith clarified butter,
condiments, etc.8 using his hand as a vessel he shall not go about for
alms more than once (a da!).
:5. 4hen the ascetic seeks food #ith his mouth (alone) like a co#, he
becomes eAuanimous to all8 (hence) he becomes fit for immortalit!.
:7. (The ascetic) shall discard clarified butter like blood, taking food in
one house like flesh, using cosmetics like smearing himself #ith
unclean things, salt and molasses like an outcaste, garment like dirt!
dishes, oil bath like courting #omen, pleasant compan! of friends like
urine, desire like beef, familiar places like the hut of an outcaste,
#omen like snakes, gold like deadl! poison, an assembl! hall like a
cemeter!, the capital (cit!) like hell and food in one house like the balls
of rice at a funeral. There is no #orship of gods (b! him). %iscarding
the #a! of the #orld he shall become one )liberated #hile living-.
:9. (ta! (continuousl! in one place), acAuisition of (begging) bo#l,
collecting (of staff, etc.,), gathering disciples, sleep b! da! time
(divasvapnah) and useless talk H these are the si2 sins of ascetics.
::$'<.. /emaining (continuousl! in one place) e2cept during the rains
is said to be a sta! (asana). ;cAuisition of even a single vessel like the
afore$said vessel of gourd, etc., for dail! use b! an ascetic is said to be
)acAuiring vessels- (patralopa). 6ollecting (samcha!a) is declared to be
the acceptance of a second staff, etc., for future use b! one #ho has
one alread!. The acceptance of disciples for personal service, profit,
dignit! or fame and not out of compassion (to help them) is said to be
gathering disciples (sish!asamgraha). (@edantic) learning is (called)
da! as it is illuminating8 ignorance (avid!a) is said to be night.
&egligence in learning is said to be )sleep during da!- divasvapnah).
F2cepting talk pertaining to the (elf and at the time of receiving alms,
(besto#al of) blessings and inAuiries (concerning the (elf), an! other
talk is said to be useless talk (vritha,alpah).
'<0. Lood from one house, pride, env!, adorning #ith cosmetics and
flo#ers, che#ing betel roll, oil bath, sport, desire for en,o!ment,
medicine to prolong life and retard old age (rasha!ana)8
'<3. Boasting, abusive language, pronouncement of benediction,
astrological prediction, bu!ing and selling, ritual, debate on ritual,
transgression of the Guru and scripture8
'<5$'<7. 6onciliating, fighting, vehicle, cot, #hite garment, release of
semen, sleep b! da! time, vessel for alms (alms$bo#l), gold, gum$
m!rrh, #eapon, seed (for cultivation or m!stical letter forming the
essential part of the mantra of a deit!), in,uring, severit!, copulation,
#hat is discarded b! the !oga of renunciation, vo#s such as the duties
of house$holder8
'<9. Lamil!, etc., branch of the @eda (of his earl! da!s), all families of
the father and mother, and #ealth H all these are prohibited to the
ascetic. If he resorts to them he falls (from the state of renunciation).
'<:. ; #ise man, though ver! old, shall not trust in #omen though
ver! old. Fven in ver! old patched garments old cloth #ill stick (#hen
stitched).
''<. Immovable propert!, mobile things (servants), seed (for
cultivation), gold, gum$m!rrh and #eapon these si2 an ascetic shall not
take up as (though the! #ere) urine and faeces.
'''. ;n ascetic shall not take #ith him even a little provision for a
,ourne! e2cept #hen in danger8 in hard times he ma! receive ripe corn
#hen cooked food is not available.
''*. ; mendicant monk #ho is not sick and a !oung monk shall not
sta! in an! house (of a house$holder)8 he shall neither accept nor give
an!thing to another at an! time.
''.. 4ith a sense of humilit! the ascetic shall strive for the #elfare of
beings8 begging cooked or uncooked food (for another), he falls (from
asceticism).
''0$''3. ;n ascetic keen on feeding others, #ho accepts clothes, etc.,
and #oollen garments or others as #ell as good clothes undoubtedl!
falls (from virtue). /esorting to the ship of non$dualit! he #ill gain
liberation #hile living.
''5. Lor restraint in speech, he shall observe silence8 for control over
the bod!, he shall fast8 for control over the mind, breath control
(prana!ama) is prescribed.
''7. ; being is bound b! (#orldl!) action8 he gets liberated b! spiritual
kno#ledge. "ence far$seeing ascetics do not perform (#orldl!) action.
''9. (cattered are (torn) garments on roads8 alms can be had
ever!#here8 the earth is a #ide bed8 ho# (then) are ascetics put to
grief B
'':. The ascetic #ho offers the #hole #orld as oblation in the fire of
spiritual #isdom, having (s!mbolicall!) transferred the ritual fires to his
(elf H that great ascetic is the (true) ;gnihotrin (the consecrator and
maintainer of sacred fire).
'*<. ;dvancement in the spiritual path is t#ofold H that of the she$cat
and the she$monke!. Those #ho practise spiritual #isdom (=nana) are
(like) she$cats8 the secondar! #a! of (;para$Brahman) is (like that of) a
she$monke!.
'*'. The ascetic shall not speak to an! one unless he is spoken to8 nor
to one #ho asks improperl!. ;n intelligent man though kno#ing, should
behave in the #orld as if he #ere dull$#itted.
'**. 4hen confronted #ith a mass of sins (i.e. #hen the flesh becomes
#eak, over$ruling the dictates of #isdom) he shall practise the
(meaningful) repetition of the Taraka (Om) t#elve thousand times (a
da!)8 for it cuts (sins).
'*.. The supreme Brahman shines to him in t#elve months #ho gentl!
repeats the ranava t#elve thousand times ever! da!. Thus (ends) the
Cpanishad.
"ere ends the (ann!asopanishad, included in the (ama$@eda.
Sarabha Upanishad
I am saluting that primeval God #ho is the Lord, #ho is the best, #ho is
the father of the #orld, #ho is the greatest among gods, #ho has
created Brahma, #ho gave all @edas to Brahma in the beginning, #ho
is the father of @ishnu and other devas, #ho merits praise, and #ho at
the time of deluge destro!s the #orld. "e is the onl! one #ho is
greater than ever! bod!, #ho is the best and #ho rules over others. '$
*
That ver! strong >ahes#ara took the horrif!ing form of (arabha and
killed &arasimha #ho #as destro!ing the #orld. ((arabha is the avatar
of (hiva #hich is a combination of eagle, lion and man.) .
That god #ith his sharp cla#s tore, @ishnu #ho took the form of
&arasimha. "e #ho #as #earing the hide became @eerabhadra. 0
Lor ever! one desiring to get all occult po#ers, he is the one #ho
should be meditated. (alutations to that /udra #ho tore a#a! the fifth
head of Brahma. 3
(alutations to that /udra #ho kicked +ala the God of death and made
him fall and also him #ho drank the burning "alahala poison. 5
(alutations to that /udra #hose feet #ere #orshipped b! the flo#er of
@ishnu-s e!es and #ho being pleased gave him the hol! #heel
(6hakra). 7
The one, #ho has crossed sorro#s, sees that God, #ho is atom #ithin
an atom, gross among the gross, #ho as ;tma hidden in the heart of
beings and #ho is be!ond ph!sical action, clearl! because of these
reasons. 9
(alutations to that /udra #ho is the greatest god, #ho holds the (oola
(spear) in his hand, #ho has a big s#allo#ing mouth, #ho is the
>ahes#ara and #hose blessing has good effects. :
I6haraJ, indicates beings #hich move and because Brahmam shines in
the half of their bod! as "ari, it is called (arabham. "e! great sage,
that can grant salvation directl!. '<
;n! t#ice born #ho reads this, #hich is called Ithe great (astra of
aippaladaJ or makes others read it, #ould get rid of births and deaths
and attain salvation. The Cpanishad tells that he #ill become similar to
Brahma.
"ere ends the (arabhopanishad, as contained in the ;tharva$@eda.
Sarasvati-)ahasya Upanishad
together8
'. The sages, veril!, #ith due reverence, asked the hol! ;svala!anaE
"o# is that kno#ledge #on #hich illumines the content of the #ord Tat
B Tell us that, "ol! (ir, b! meditation on #hich !ou kno# the Truth.
*. Best of (ages ! I #on supreme perfection b! e2alting (arasvati #ith
the reciting of the ten verses on "er, as also the /ic stanDas #ith the
)seed$s!llables-.
.. The sages saidE "o#, b! #hat meditation, (age of %edicated Life, is
the truth of (arasvati #on B 4hat pleases the great and sacred
goddess (arasvati B (peak.
0. ;svala!ana then spokeE Of this great mantra of the ten verse on
(arasvati, I, ;svala!ana, am the seer. The eight$s!llabled ;nustubh is
the metre8 the hol! @agisvari, the divinit!8 )!advak- is the seed8 )devim
vacham- the po#er8 )pra no devi- the l!nch$pin8 the application (of the
mantra) is for pleasing "er8 the consecration of limbs is b! (invoking)
faith, intelligence, #isdom, memor!, the goddess of speech and
>ahasarasvati.
3. To #in plenitude of speech, in m! heart I salute the goddess
(arasvati, #ho shines like sno#, pearls, camphor and the moon8 #ho
confers auspicious blessing8 is decked #ith garlands of golden
6hampaka blossoms8 and charms the mind b! her figure #ith the loft!,
rounded bosom.
5. Of this mantra (pra no devi), Bharadva,a is the seer8 Ga!atri, the
metre8 (ri (arasvati, the divinit!8 O>, the seed, po#er and l!nch$pin8
its application is for gaining #hatever is desired8 consecration is #ith
the mantra.
7. "er nature the essence of @edanta-s sense,
(he the (upreme (overeign,
>anifest as name and form H
>a! (arasvati guard me !
9. O> !
>a! the goddess (arasvati,
%ispenser of nourishment,
Guardian of thoughts,
rotect us ever !
:. Of this mantra (a no divah), ;tri is the seer8 Tristubh, the metre8
(arasvati, the divinit!8 "/I>, the seed, po#er and l!nch$pin8 its
application is for gaining #hatever is desired8 its application is for
gaining #hatever is desired8 consecration of limbs is #ith the mantra.
'<. The onl! one e2tolled in @edas four
;nd their ancillaries8 the non$dual
otenc! of Brahman H >a! (he, divine
(arasvati, protect me !
''. "/I>
Lrom heaven, from the giant clouds,
Let hol! (arasvati come
To our sacrifice8 listening
+indl! to the call, ma! the gueen
Of 4aters gladl! hear our s#eet #ords !
'*. Of this mantra (pavaka nah), >adhucchandas is the seer8 Ga!atri,
is the metre8 (arasvati, the divinit!8 (/I>, the seed, po#er and l!nch$
pin8 its application is for gaining #hatever is desired8 consecration is
#ith the mantra.
'.. F2isting solel! in the form of sense,
Of sentence, #ord and letter,
4ithout beginning and #ithout end H
>a! (he, infinite (arasvati, protect me !
'0. (/I>
The purifier (arasvati,
%ispenser of nourishment,
Treasure of intelligence H
>a! (he accept our sacrifice !
'3. Of this mantra (choda!itri), >adhucchandas is the seer8 Ga!atri,
the metre8 (arasvati, the divinit!8 BLC>, the seed, po#er and l!nch$
pin8 consecration is #ith the mantra.
'5. In the self, among the gods,
The (overeign >istress of the gods
%#ells in#ardl!, forth uttering H
>a! (arasvati protect me !
'7. BLC>
Inspirer of truthful #ords,
;#akener of noble minds,
(arasvati receives #orship.
'9. Of this mantra (maho arnah), >adhucchandas is the seer8 Ga!atri,
the metre8 (arasvati, the divinit!8 (;C", the seed, po#er and l!nch$
pin8 consecration is #ith the mantra.
':. (he as the inner controller
/ules over all in the three #orlds,
%#ells as /udra, the (un and others H
>a! that (arasvati protect me !
*<. (;C"
(arasvati shines splendidl! H
@ast sheet of #ater H #ho confers
4isdom and vivifies all thought.
*'. Of this mantra (chatvari vak), the seer is Cchath!aputra8 Tristubh,
the metre8 (arasvati, the divinit!8 ;I>, the seed, po#er and l!nch$pin8
consecration is #ith the mantra.
**. Being manifested, (he is e2perienced
B! sages looking in#ardl!8
ervasive, one, form of a#areness,
>a! (arasvati protect me !
*.. ;I>
(peech is confined to four groups of #ords.
These, intelligent Brahmans kno#.
"idden in the cave, the three do not stir $$
The fourth group men speak forth.
*0. Of this mantra (!advak), the seer is Bhargava8 Tristubh, the metre8
(arasvati, the divinit!8 +LI>, the seed, po#er and l!nch$pin8
*3. Being conceived in eightfold form
Of names, general and the like,
(he as the integral is manifest H
>a! (he, (arasvati, protect me !
*5. +LI>
(he is the #ord of inert things8
The gueen of gods d#ells silentl!8
o#er milks four energ!$streams8
4hither has fled "er supreme form B
*7. Of this mantra (devim vacham), the seer is Bhargava8 Tristubh, the
metre8 (arasvati, the divinit!8 (;C", the seed, po#er and l!nch$pin8
*9. 4hom the @edas and all others
Of distinct or indistinct speech
(peak forth H the co# that !ields all desires,
*:. (;C"
The gods, divine (peech engendered !
"er, beasts of all forms speak8
The co# that !ields s#eet drink and vigour H
To us ma! lauded (peech appear !
.<. Of this mantra (uta tvah), the seer is Brihaspati8 Tristubh, the
metre8 (arasvati, the divinit!8 (;>, the seed, po#er and l!nch$pin8
.'. +no#ing #hom all bonds are cut8
;long all paths the kno#er hies8
To that supreme abode H (Lreedom) H
>a! (he, (arasvati, protect me !
.*. (;>
Though seeing, one does nor behold
(peech8 though hearing one does not hear8
To one (he does reveal "erself,
;s does a #ell$robed #ife in love
Cnto her lord.
... Of this mantra (ambitame), Gritsamada is the seer8 ;nustubh, the
metre8 (arasvati, the divinit!8 ;I>, the seed, po#er and l!nch$pin8
.0. @esting things of name and form
In "er, meditate the! on "er,
Of #hom the form is the One Brahman,
.3. ;I>
%earest mother ! Best of rivers !
Greatest goddess ! (arasvati !
Cnbelauded are #e, almost H
>other ! >ake for us great name !
.5. Lemale s#an amidst the cluster
Of the faces of the four$faced god H
>a! the all$#hite (arasvati
(port for ever in m! mind !
.7. Bo#ing to Thee, (arada !
%#eller in +ashmir-s cit!,
The I petition for ever H
Grant me the gift of right kno#ledge !
.9. "olding in Th! hands the string
Of beads, the goad, the noose, the book,
4earing the necklace of pearls,
/eside Thou ever in m! speech !
.:. Th! neck is as the conch8 th! lip
%eep red8 decked #ith all ornaments
;rt thou, goddess (arasvati !
Great One ! reside on m! tongue$tip !
0<. Laith, grasp, intelligence Thou art,
Goddess of (peech, spouse of Brahma8
Th! home, the tongue$tip of devout
(ouls8 Thou the giver of virtues,
(uch as restraint of mind-s movements.
0'. Obeisance to Thee, O Bhavani !
4hose tresses deck the crescent moon.
Thou art the stream of nectar that
F2tinguishes samsara-s heat.
0*. 4hoso the gift of faultless poes!,
;nd en,o!ment and Lreedom seeks,
4ith these ten verses, #orshipping ever,
Besto#s rich praise on (arasvati,
0.. To him #ho thus unfailingl!
4orships and lauds (arasvati,
4ho has both faith and devotion,
6onviction comes in si2 brief months.
00. Lrom him streams forth (arasvati
(pontaneous, lovel!$lettered,
In sounds of poetr! and prose
Of import true and unmeasured.
03. ; te2t unheard the poet grasps8
(arasvati-s being he shares.
05. (arasvati thus spakeE
Through >e even Brahma #on
(elf$kno#ledge eternal8
Fver being Truth, +no#ledge, Bliss,
>ine is perpetual Brahmanhood,
4ithout let or hindrance.
07. Thence through eAuilibrium
Of Aualities, (attva,
/a,as, Tamas, become
I rakriti8 in >e
6hit-s semblance shines,
;s reflection in mirror fair.
09. Once more, rakriti shines
Threefold#ise, through that
/eflection of the 6hit8
;nd as determined b!
rakriti, am I urusha too veril!.
0:. The Cnborn, in >a!a
In #hich pure (attva reigns,
Is reflected8 >a!a,
rakriti is, that has
(attva dominant.
3<. That >a!a is ad,unct,
4holl! subordinate
To all$kno#ing Ish#ara8
Lor, "is alone oneness,
Over >a!a lordship, and
Omniscience are, in truth.
3'. Being of (attva made,
In essence collective,
Of #orlds the spectator,
"e is God #ho holds po#er
To make, unmake or other#ise
>ake the universe8 "e
"as virtues like all$kno#ingness.
3*. >a!a has forces t#o8 one pro,ection,
The other, concealmentE the first pro,ects
The #orld H all that is subtle and all gross.
3.. The second veils, #ithin, the gulf
Bet#een the (eer and seen8 #ithout,
The gulf bet#een creation and Brahman.
>a!a causes endless cosmic flu2.
30. &escience appears in 4itness$light,
To subtle bod! con,oined,
(pirit and mind co$d#elling there
Become ,iva phenomenal.
33. "is =ivahood,
Through ascription shines forth, also,
In 4itness$light8 together #ith
The fall of #hat conceals, and so,
The shining forth of distinction,
That (=ivahood) disappears, too.
35. (o also, through subservience
Of Brahman to the o#er #hich
@eils Its difference from cosmos,
Brahman shines forth in mutations.
37. "ere, too, the difference that holds
Bet#een Brahman and the cosmos
(ho#s not, once >a!a-s po#er #hich
6onceals falls lo#8 their difference
Is in creation8 in Brahman never.
39. Live factors are there here8 being,
(hining, loving, form, and name, too8
The first three to Brahman pertain8
T#o others constitute the #orld.
3:. Leave aside the last t#o factors,
Be intent on the former three8
Fither in the heart, or #ithout,
ractise al#a!s concentration.
5<$5.. T#ofold is concentration
In the human heartE #ith or #ithout
;spects8 that #ith aspects is, then,
T#ofold, conforming to )#ord-
;nd )ob,ect-8 desire and its train
;re ob,ects of the mind8 of them,
;s spectator, meditate on
6onsciousnessE that concentration
6onforms to ob,ects. )I #ithout
Taints am8 being, kno#ing, loving
I am8 self$shining, devoid of
%ualit!-E to )#ord- conforms.
Thus concentration #ith aspects.
;bandoning )ob,ects- and )#ords-
Lor ,o! of deep (elf$e2perience,
One #ins concentration #ithout
;spectsE a flame in #indless spot.
50. Like to concentration
In the heart, outside too, in some
Ob,ect t#ofold concentration
Takes place #ith discrimination
Of name and form from pure Being.
53. The third, as said above, takes place
4hen taste of bliss to silence leads8
Time ma!, #ithout a break, be spent
In these si2 concentrations #ell.
55. 4ith conceit in bod! gone,
;nd (upreme (elf realiDed,
4herever the mind ma! roam
There rests immortalit!.
The knot of heart is cut asunder
;nd all doubts are slain8
57. ;ll modes of action d#indle a#a!
4hen the (upreme (elf is seen.
59. ; finite soul, the supreme God H
These notions are to >e imputed.
The! are not real H #ho kno#s this,
In truth, is free H doubt is there none.
This is the secret #isdom.
together8
"ere ends the (arasvati$/ahas!opanishad, included in the +rishna$
1a,ur$@eda.
Sariraka Upanishad
together8
Then, the bod! is a combination of the five elements like earth. 4hat is
hard is earth, #hat is liAuid is #ater, #hat is hot is fire, #hat moves is
air, #hat is porous is space.
The organs of sense are ear etc.E the ear is in the sk! (space), the
sense of touch (skin) is in the air, the e!e in the fire, tongue in #ater,
smell in earth. Thus for the senses sound etc., are the ob,ects.
The organs of action areE tongue, hands, feet, arms and genitals. Their
ob,ects areE speech, catching, #alking, voiding and ,o!. These have
arisen from earth etc., respectivel!.
>ind, Intellect, Fgoism and (elf$conscious mind are the four inner
senses. Their scopes are volition and doubt, determination, affection,
decision. The mind is at the tip of the neck, intellect at the face,
egoism at the heart, self$conscious mind at the navel.
Bone, skin, nerves, hair, flesh are parts of earth8 urine, phlegm, blood,
semen are of #ater8 hunger, thirst, laDiness, delusion and se2 of fire8
circulation, bursting, movement of the e!e etc., of air8 lust, anger,
greed, delusion and fear are of ether.
Farth-s attributes are (ound, Touch, Lorm, Taste and (mell8 of #aterE
sound, touch, form and taste8 of fire areE sound, touch and form8 of airE
sound and touch8 of etherE sound onl!.
&on$violence, truth, non$theft, continence and non$possession,
absence of anger, service to elders, cleanliness, contentment and
honest!, non$conceit, candour, faith and non$in,ur! H are the Aualities
(effects) of (attva.
I am the doer, en,o!er, speaker, am conceited H these are of /a,as.
(leep, laDiness, delusion, attachment, se2 and theft H these are of
Tamas. The person of (attva is above, of /a,as is in the middle and of
Tamas, lo#. /ight kno#ledge is (attvika8 of rituals, /a,asa8 blindness,
Tamasa.
Lirst the #aking state rests on the five organs of sense, the five of
action and the four inner senses (being active). %ream depends on the
four inner senses onl!8 dreamless sleep has onl! mind as active
instrument8 the fourth state has onl! the soul (active).
The kno#er is the empirical self, other than the supreme, stationed
bet#een a#areness (of ob,ect) and indifference (to them).
The five organs of sense and action #ith the five vital airs, the mind
and intellect, go to make the Lingasarira. >ind, intellect, self$conscious
principle, earth etc., are the eight rakritis. There are si2teen others8
the transformations of ear, skin, e!es, tongue, and nose8 arms,
genitals, hands, feet, vocal organ8 sound, touch, form, taste and smell.
The t#ent!$three are the Tattvas (eternal verities) relating to rakriti.
The t#ent!$fourth is the ;v!akta, the chief (Tattva). That #hich
completes the group as the t#ent!$fifth is the urusha ((elf).
together8
"ere ends the (ariraka Cpanishad belonging to the +rishna$1a,ur$@eda.
arva ara Upanishad
Translated by !"ami #adhavananda
Published by Advaita Ashram, Kol$atta
1. O$. :hat is 'anha &/onage o) the Soul( M :hat is 5o,sha &li/eration( M :hat is
"+i#a &nescience( M :hat is Ai#a &,nowlege( M :hat are the states o) Hagrat &wa,ing(*
S+apna &rea$ing( * Sushupti &>rea$less sleep(* an the )ourth* Turi#a &"/solute( M
:hat are the "nna$a#a* 0rana$a#a* 5ano$a#a* AiBnana$a#a an "nana$a#a 6oshas
&+estures or sheaths o) the soul( M :hat is the 6arta &agent(* what the Hi+a &ini+iual
sel)(* the 6shetraBna &,nower o) the /o#(* the Sa,shi &:itness(* the 6utastha* the
"ntar#a$in &-nternal Ruler( M :hat is the 0rat#agat$an &-nner Sel)(* what the
0ara$at$an &Supre$e Sel)(* the "t$an* an also 5a#a M EE the $aster o) Sel) loo,s upon
the /o# an such li,e things other than the Sel) as -tsel): this egois$ is the /onage o)
the soul. The cessation o) that &egois$( is 5o,sha* li/eration. That which causes that
egois$ is "+i#a* nescience. That /# which this egois$ is co$pletel# turne /ac, is
Ai#a* ,nowlege. :hen the sel)* /# $eans o) its )our an ten organs o) sense /eginning
with the $in an /enignl# in)luence /# the sun an the rest which appear outsie*
percei+es gross o/Bects such as soun etc.* then it is the "t$an7s Hagrat &wa,e)ul( state.
:hen* e+en in the a/sence o) soun etc.* &the sel)( not i+este o) esire )or the$*
experiences* /# $eans o) the )our organs* soun an the rest in the )or$ o) esires J then
it is the "t$an7s state o) S+apna &rea$(. :hen the )our an ten organs cease )ro$
acti+it#* an there is the a/sence o) i))erentiate ,nowlege* then is the "t$an7s state o)
Sushupti &rea$less sleep(.
8. :hen the essence o) consciousness which $ani)ests itsel) as the three states* is a
witness o) the states* &/ut is( itsel) e+oi o) states* positi+e or negati+e* an re$ains in
the state o) nonEseparation an oneness* then it is spo,en o) as the Turi#a* the )ourth. The
aggregate o) the six sheaths* which are the proucts o) )oo* is calle the "nna$a#aE
,osha* ali$entar# sheath. :hen the )ourteen ,ins o) Aa#us /eginning with the 0rana*
are in the ali$entar# sheath* then it is spo,en o) as the 0rana$a#aE,osha* +esture o) the
+ital airs. :hen the "t$an unite with these two sheaths per)or$s* /# $eans o) the )our
organs /eginning with the $in* the )unctions o) esire* etc.* which ha+e )or their o/Bects
soun an the rest* then it &this state( is calle the 5ano$a#aE,osha* $ental sheath.
:hen the soul shines /eing unite with these three sheaths* an cognisant o) the
i))erences an nonEi))erences thereo) then it is calle the AiBnana$a#aE,osha* sheath o)
intelligence. :hen these )our sheaths re$ain in their own cause which is 6nowlege
&'rah$an(* in the sa$e wa# as the latent 'an#an tree re$ains in the 'an#an see* then it
is spo,en o) as the "nana$a#aE,osha* causal )ra$e o) the Soul. :hen it wells in the
/o#* as the seat o) the iea o) pleasure an pain* then it is the 6arta* agent. The iea o)
pleasure is that which pertains to wisheE)or o/Bects* an the iea o) pain is that which
pertains to unesira/le o/Bects. Soun* touch* sight* taste* an s$ell are the causes o)
pleasure an pain. :hen the soul* con)or$ing itsel) to goo an /a actions* has $ae a
lin, o) the present /o# &with its past /o#(* an is seen to /e e))ecting a union* a
connection as it were* with the /o# not #et recei+e* then it is calle the Hi+a* ini+iual
soul* on account o) its /eing li$ite /# Upahis. The )i+e groups are those /eginning
with the $in* those /eginning with the 0rana* those /eginning with the Satt+a* those
/eginning with the will* an those /eginning with $erit. The ego possessing the attri/utes
o) these )i+e groups* oes not ie out without the ,nowlege o) the e+erEattaine Sel).
That which* owing to its proxi$it# to the Sel)* appears as i$perisha/le an is attri/ute
to "t$an* is calle the .ingaEsharira &su/tle /o#(* an the 2heart7s ,not3. The
Consciousness which $ani)ests itsel) therein is calle the 6shetraBna* 6nower o) the
6shetra &/o#(.
9. De who is the cogniser o) the $ani)estation an isappearance o) the ,nower*
,nowlege* an the ,nowa/le* /ut is hi$sel) e+oi o) such $ani)estation an
isappearance* an is sel)Elu$inous* is calle the Sa,shi* :itness. :hen /eing percei+e
in an uni))erentiate $anner in the intelligence o) all /eings* )ro$ 'rah$a &the Creator(
own to an ant* it resies in the intelligence o) all /eings* then it is calle the 6utastha.
:hen* staning as the $eans o) realising the real nature o) the 6utastha an others*
which are i))erentiations /# +irtue o) possessing li$iting aBuncts* the "t$an $ani)ests
itsel) as interEwo+en in all /oies* li,e the threa through a string o) Bewels* then it is
calle the "ntar#a$in* -nternal Ruler. :hen the "t$an shines )orth E a/solutel# )ree )ro$
all li$iting aBuncts* /rilliant* as a ho$ogeneous $ass o) consciousness in its nature o)
pure -ntelligence* inepenent J then* it is spo,en o) as the Entit# o) 2Thou3 &T+a$(* an
as the 0rat#agat$an* -nnerESel). &That which is( Sat#a &the Realit#(* Hnana &6nowlege(*
"nanta &the -n)inite(* "nana &'liss(* is 'rah$an. The Realit# is the inestructi/leF That
which* when na$e* space* ti$e* su/stance* an causation are estro#e* ies not* is the
inestructi/leF an that is calle Sat#a* the Realit#. "n Hnana J that essence o)
-ntelligence which has no /eginning an no en* spo,en o) as Hnana.
;. "n "nanta* the -n)inite* &re$aining in the sa$e $anner( as &oes( cla# in
$oi)ications o) cla#* as gol in $oi)ications o) gol* as threa in )a/rics o) threa* the
anteceent* allEper+aing Consciousness* that is in all pheno$ena o) creation /eginning
with the Un$ani)este* is calle the -n)inite. "n "nana* 'liss J the essence o) the
consciousness o) happiness* the ocean o) $easureless /liss* an the state o)
uni))erentiate happiness is calle 'liss. That* o) which the a/o+e )our)ol nature is an
inication* an which is per$anent in all space* ti$e* su/stance* an causation* is calle
the Entit# o) 2That3 &Tat( 0ara$at$an* Supre$e Sel)* an 0araE'rah$an* or the Dighest
'rah$an. >istinguishe )ro$ the Entit# o) 2Thou3 &when it appears to /e( possesse o)
attri/utes* as well as )ro$ the Entit# o) 2That3 &when it appears to /e( possesse o)
attri/utes* that which is allEper+aing li,e the s,#* su/tle* whole /# itsel)* pure Existence*
the Entit# o) 2"rt3 &"si(. Sel)Elu$inous* is spo,en o) as the "t$anF the Entit# o) 2notE
That3* also is spo,en o) as "t$an. That which is /eginningless* )ruit)ul* open to /oth
proo) an isproo)* neither real nor unreal* nor realEunreal J nonEexistent* when* /ecause
o) the i$$uta/ilit# o) its own su/stratu$* the cause o) change is ascertaineF EE existent
when it is not so ascertaine J &thus that( which is une)ina/le* is calle 5a#a.
=. - a$ neither the /o# nor the ten senses* 'uhi* 5in* Ego. :ithout 0rana an $in*
pure* - a$ alwa#s the witness* pure consciousness* surel#. - a$ neither the oer nor the
enBo#er* onl# a witness to 0ra,riti. '# $# presence /o# etc.* )unction as ali+e* still*
eternal* e+er Bo#* pure. - a$ 'rah$an to /e ,nown )ro$ all Aeanta* #et un,nowa/le li,e
s,# an air. - a$ neither )or$ nor action* onl# 'rah$an.
?. - a$ not /o#F /irth* eath o not co$e to $e. - a$ not 0rana J ha+e no hunger an
thirstF - a$ not $in J ha+e no grie) or elusion. - a$ not the oer J ha+e no /onage or
release.
Dere ens the Sar+aESara Upanisha* as containe in the 6rishnaEYaBurEAea.
Satyayaniya Upanishad
'. The mind alone is the cause of bondage and liberation of the people8
(the mind) attached to the ob,ects of the senses leads them to
bondage8 freed from the ob,ects it leads them to liberation. (Thus) it
has been declared.
*. If that attachment of the mind of a person to the ob,ects of the
senses is directed to#ards Brahman, #ho shall not be liberated from
bondage B
.. The mind (chitta) alone is #orldl! life8 hence it should be purified
#ith effort. ;s the mind is, so he becomes. This is the eternal secret.
0. One #ho kno#s not the @eda realiDes not that omnipresent One
(Brahman)8 one #ho kno#s not Brahman reaches not that supreme
abode. "e #ho realiDes that the omnipresent god (@ishnu), the
omniscient one, the prop of all (@asudeva) (is himself), that sage, seer
of realit!, attains the state of #isdom #hile living (vipratvam).
3. Then (observing in the four disciplines) those Brahmanas #ell$versed
in the @eda and untouched b! desires, #ho ponder over the eternal
supreme Brahman (realiDe Brahman). (; person desiring liberation)
#ho is Auiescent, self$subdued, has renounced all sensor! pleasures, is
forbearing, #ell versed in the scripture, is kno#n as eAuanimous, has
discarded the primar! desires (for #ealth, #ife and progen!) and is
free from the debts (to the manes, etc.,), coming to realiDe the ;tman,
shall live, observing silence, in some stage of life or other as the
+utichaka (or aramahamsa).
5. Then entering into the final stage of life (i.e. (ann!asa) he ma!
possess five (small) things (matras) as is proper.
7. "e should possess as long as he lives (the five things, namel!) a
three$fold staff (of bamboo), sacred thread, garment consisting of a
loin$cloth, sling and hol! ring of sacred grass.
9. These fire are the things pertaining to an ascetic (of the +utichaka
order)8 (to all ascetics the in#ard possessions are five, namel!, the )a-,
)u-, )m-, the bindu and the nada constituting Om.) This matra (namel!
the five constituents) is heard in the ranava (Brahman). Till the final
e2it (of the vital breath) the ascetic shall not abandon (the t#ofold five
matras)8 even at death (the five e2ternal matras) shall be buried #ith
him.
:. The sign of @ishnu (i.e. means leading to liberation) is said to be
t#ofold, the e2ternal and the internal. If one of them is discarded (the
ascetic) is #ithout doubt fallen.
'<. The threefold staff is an emblem (leading to) @ishnu8 it is a means
of attaining liberation b! learned Brahmanas as ascetics. It is the
e2tinction of all #orldl! characteristics H thus runs the @edic teaching.
''$'*. Then indeed, Oh Brahmana, there are four kinds of ascetics,
namel! +utichaka, Bahudaka, "amsa and aramahamsa. ;ll these bear
the signs of @ishnu (i.e. the! strive for liberation), #ear tuft and sacred
thread, are pure in mind, consider their o#n (elf as Brahman, are
intent on #orship (of God) in the form of pure consciousness, practise
muttering of pra!ers and the principal and secondar! disciplines (1ama
and &i!ama), are of good conduct and (thus) become e2alted. This is
declared in a @edic verseE The +utichaka, Bahudaka, "amsa and
aramahamsa ascetics are different in their #a! of life8 all these
possess the signs of @ishnu, the e2ternal and internal, #hich are
al#a!s visible and invisible (respectivel!). ractising the five devotional
acts (!a,nas), having penetration into the @edanta, observing the rites
(appropriate to the station in life), resorting to the spiritual lore,
abandoning the tree (of #orldl! life) but having recourse to its root$
cause (namel! Brahman), renouncing its flo#ers (of rituals) but
en,o!ing its (true) essence, sporting in @ishnu (i.e. leading the life
spiritual), delighting in @ishnu, freed (from e2ternal #orship),
identif!ing themselves #ith @ishnu, the! realiDe the omnipresent
@ishnu.
'.. 4orship during the three ,unctures of the da! ((andh!as) bathing
according to capacit!, presenting libations of #ater to the manes,
cleansing (i.e. purif!ing oneself #ith #ater), #aiting upon (the deities
#ith pra!ers) H these five devotional acts (the +utichaka) shall perform
till death.
'0. 4ith ten ranavas and seven m!stic #ords (v!ahritis) the four$
footed Ga!atri along #ith its )head- is the pra!er to be recited during
the three (andh!as.
'3. The practice of !oga consists of the constant single$minded
devoted service of @ishnu, the Guru8 non$in,uring b! #ord, thought and
deed is the devotional act of penance (tapo!a,na).
'5. It is declared that the devotional act of stud!ing the scripture
((vadh!a!a$!a,na) consists of reciting the various Cpanishads. The
attentive reciting of Om offers the (concept of the individual) (elf in
the fire of the (non$dual) Brahman.
'7. The devotional act of possessing spiritual #isdom (=nana$!a,na) is
to be kno#n as the ver! best of all !a,nas. (The aramahamsas) have
=nana (true kno#ledge) for the (emblematic) staff, =nana for the tuft
and =nana for the sacred thread.
'9. "e #hose tuft consists of =nana and the sacred thread too of that
(=nana) has all the characteristics of a Brahmana H thus is the
in,unction of the @eda.
':. Then indeed, Oh Brahmana, these mendicant monks are as the!
appear (i.e. unclad, as #hen the! #ere born). The! should desire to
remain as a tree, having gone be!ond passion, anger, greed, delusion,
false pride, pride, env!, )mine$ness- and egotism8 and having discarded
honour and dishonour, blame and praise8 and #hen cut do#n (like a
tree) the! shall not complain. Thus these #ise men become immortal
here (in this #orld) itself. This has been said in the @edic verseE "aving
taken leave of his kinsmen and son #ith good #ill and not seeing them
again, enduring the pairs (of opposites, heat and cold, etc.,) and
Auiescent he shall turn east#ard or north#ard and proceed on foot.
*<$**. (FAuipped #ith) a (#ater) vessel and staff, seeing four cubits of
ground alone before him, #earing sacred thread and tuft or remaining
shaven$headed, having a famil! (of his bod! alone), and receiving from
people alms unbegged or begged for bare sustenance- having a vessel
made of cla!, #ood, gourd or strung leaves as originall! provided, and
clothed #ith a garment of hemp, silk, grass, a patched one, (deer$)skin
or a leaf! one strung or unstrung8 shaving his head alone at the
,unction of the seasons #ithout removing hair belo# and in the arm
pits and never the tuft8 he shall reside in a fi2ed place for four months
(of the rain! season) during #hich the in#ard soul, the omnipresent
urusha (@ishnu) is asleep (in the milk! ocean).
*.. 4hen (God, @ishnu) has risen (from sleep), the ascetic ma! reside
in one place to carr! out his #ork (such as stud!, meditation or
(amadhi) for the other eight months or he ma! go about (as a
mendicant monk). (%uring the ,ourne!) he ma! sta! (for short periods)
in a temple, a hut #here the ritual fire is kept, the shade of a tree, or a
cave, #ithout attachment and unnoticed b! the people. "e shall be
Auiescent like fire #hen fuel is e2hausted and he shall not give or
cause trouble to an! one an!#here. (On seeing one eAual to or inferior
to him he shall not shrink nor consider an! one e2isting as different
from himself).
*0. If a person has realiDed that he is the ;tman non$different from the
universal (elf, #hat can he #ish for, and to fulfil #hich desire need he
torture his bod! (b! various kinds of austerities) B
*3. ; #ise$man kno#ing this (truth) and thus a kno#er of Brahman
shall have this consciousness. "e shall not #orr! himself #ith man!
#ords8 for it is onl! torturing language.
*5. "aving discerned the kno#ledge of Brahman he should #ish to
remain #ith dispassion (lit. #ith the innocence of the child)8 a sage has
realiDed the ;tman #hen he has the lore of Brahman and dispassion.
*7. 4hen all desires #hich cling to the heart have been shed, then the
man becomes immortal and he en,o!s the (bliss of) Brahman here
(itself).
*9. Then indeed, Oh Brahman, he #ho abandons this asceticism #hich
is the highest spiritual life, becomes a child$murderer, a murderer of a
Brahmana, a killer of an embr!o, a great sinner. "e, #ho abandons this
stead! life pertaining to @ishnu (i.e. the e2ternal and internal discipline
in spiritual life), becomes a thief, a seducer of his preceptor-s #ife,
treacherous to a friend, ungrateful8 he is denied all (auspicious) #orlds.
This has been declared in the @edic verse H ; thief, a drinker of
spirituous liAuor, a seducer of his preceptor-s #ife and one treacherous
to his friend get purified b! e2piation8 (but) one #ho abandons the sign
of @ishnu, e2ternal or internal, #hich he #as possessing, #ill never be
purified in spite of all his self$e2ertions.
*:. ;bandoning the sign of @ishnu$#orship, e2ternal or internal, he #ho
resorts to his stage of life or no (prescribed) stage at all, or returns (to
his former #a! of living prior to renunciation) H to that great fool (and
to people of his kind) there is no liberation seen even in tens of millions
of eons.
.<. ;bandoning all other stages of life a #ise man should live for long
in the stage of life leading to liberation. There is no liberation possible
to one #ho has fallen from the stage leading to final beatitude.
.'. "aving embraced asceticism, if one does not remain observing its
la#s, he is to be kno#n as )fallen from grace- (arudhach!uta) H such is
the @edic in,unction.
.*. Then indeed, Oh Brahmana, #hen (a #ise man) has embraced this
age old spiritual life pertaining to @ishnu and remains #ithout
transgressing it, he becomes self$controlled, #orth! of being
remembered as auspicious, a (true) kno#er of the #orld, a kno#er of
the @edanta, a kno#er of Brahman, omniscient, self$luminous8 he
becomes the supreme God Brahman, he redeems from (the miser! of)
#orldl! life his ancestors, relations b! marriage, (other) kinsmen,
associates and friends.
... 4hen a #ise man renounces the #orld, those belonging to his
famil! become blessed in this #orld, a hundred generations before him
and three hundred generations after him.
.0. The scripture sa!s that a ver! pious mendicant monk redeems
thirt! generations of his famil! after him, thirt! generations before him
and thirt! generations after those that follo# (the first thirt!).
.3. The @edic teaching is that the ancestors of (a #ise man) are
redeemed if he #ere to sa! that he has renounced even #hile his final
breath remains in his throat (i.e. ,ust before death).
.5. "ence, Oh Brahmana, #ise men have said that this age old lore of
the (elf, the discipline pertaining to @ishnu, shall not be e2pounded till
one has oneself realiDed (the goal) and (that) not to one #ho has not
studied the @eda, has not the conviction of the (elf, has not freed
himself from attachment, has not become pure, has not approached
(to receive this of his o#n accord), and #ho has not made earnest
efforts (to kno# them). This has been said in a @edic verse (as #ell)E
Once (Brahma$)@id!a approached (the god) Brahma and saidE )Guard
me, I am !our treasure. %o not reveal me to one #ho is envious,
crooked or craft!. Thus shall I be of potent strength-.
.7. This discipline of the ;tman pertaining to @ishnu (i.e. this lore to
realiDe Brahman) shall be revealed to a person after a careful test as to
#hether he is of pure conduct, attentive, intelligent, observes celibac!
and has approached (the Guru of his o#n accord for receiving
instruction).
.9. 4ith those ascetics #ho have been taught (the scripture) b! a Guru
and #ho do not honour him in #ord, thought and deed, the Guru does
not dine8 similarl! (good ascetics) do not eat the food (from houses
#here the ill$mannered receive alms). (uch is the (in,unction of the)
scripture.
.:. The Guru is the supreme righteousness (%harma)8 the Guru alone
is the sole means (of liberation). "e #ho honours not his Guru #ho
gives (initiation into) the single s!llable (Om #hich is Brahman) has all
his scriptural learning, penance and spiritual #isdom ooDed out as
#ater from an unbaked cla! vessel.
0<. "e #ho has supreme faith in God and the same faith in his Guru is
a kno#er of Brahman, #ho reaches supreme beatitude. (uch is the
teaching of the @eda. Thus (ends) the Cpanishad.
"ere ends the (at!a!ani!opanishad belonging to the (ukla$1a,ur$@eda.
Saubha"ya /akshmi Upanishad
in m! speech.
@eda.
I$'E Then the Gods said to the LordE Lord ! F2pound for us the science
of the Goddess of rosperit!.
I$*E The Lord, the primeval &ara!ana, repliedE Be it so. 4ith intent
minds, all of !ou Gods, listen ! 4ith the aid of the fifteen verses
beginning #ith the verse )hiran!avarnam- (of the hue of gold), etc.,
meditate on the four$armed (ri (the Goddess of rosperit!), #hose
form is that of the Lourth, #ho is be!ond the Lourth, #ho is supreme
over all, #ho is present in all consecrated seats, and #ho is encircled
b! the divinities of the seats, ma,or and minor.
I$.E &o#, the seers of the h!mn on (ri consisting of fifteen verses are
;nanda, +ardama, 6hiklita and Indirasuta. Of the first verse, the seer is
(ri. Of the (ne2t) fourteen verses, the seers are ;nanda etc. Of the first
three verses, )hiran!avarnam-, etc., the metre is ;nustubh. Of the
verse )kamso-smi-, the metre is brihati, of the t#o others Tristubh (is
the metre)8 of the ne2t eight the metre is ;nustubh. Of the remainder,
the metre is rastarapankti. The divinit! is the Lire #hich is (ri. The
seed is )hiran!avarnam-. The po#er is )kamso-smi-. The consecration of
the limbs is (effected) #ith the #ords hiranma!a chandra ra,atasra,a
hiran!asra,a hiran!a hiran!avarna, beginning #ith Om, ending #ith
&amah (i.e. salutation), and having the nouns declined in the dative
case. &e2t (follo#s) the consecration of the limbs #ith the triads of
faces. 4ith the verses of the (risukta themselves consecrate, in order,
the head, the e!es, the ears, the nose, the face, the neck, the t#o
arms, the heart, the navel, the privies, the thighs, the knees and the
shanks.
I$0E (eated in the spotless lotus
6oloured as its pollen heaps
Bearing in her lotus palms
Lotus pair and s!mbolled promise
Of fear dispelled and boons besto#ed8
4ith ,e#elled cro#n and ornaments diverse
4ondrousl! adorned H Let (ri,
>other of the #orld entire,
romote our fortunes ever.
I$3E "er seatE 4ith the goal kept in vie#, set do#n in the pericarp the
seed$s!llable- of (ri8 and in the eight$petalled, t#elve$petalled, and
si2teen$petalled lotuses, the half verses of the (risukta (h!mn on (ri)8
outside it (the si2teen$petalled lotus), (set do#n) the verse )!ah sucih-,
etc., together #ith the alphabet (from a to la)8 (and outside, and all
around) set do#n the )seed$s!llable- of (ri. ;lso, dra# the ten limbs of
the diagram. Then invoke the Goddess (ri.
I$5E 4ith the limbs (e.g. )(/;& salutation to the heart-), the first
encasing (is accomplished)8 #ith adma, etc., the second encasing8
#ith the mantras of the Lords of the #orld, the third8 #ith those of their
#eapons, the fourth encasing. 4ith the h!mn of (ri, invocations, etc.,
(must be made). (i2teen thousand utterances (of the h!mn must be
made).
I$7E Of the monos!llabic incantation of /ama, the Goddess of
rosperit!, the seer, metre and deit! are Bhrigu, &icird$Ga!atri and (ri.
The po#er of the seed is (;>. The si2 limbs are (/I>, etc.
I$9E ;biding in the lotus, lotus$e!ed,
"er home (ri admanabha-s breast8
"er hands of lotus pair uphold,
;nd suret! of gifts and fear dissolved.
(hining like to burnished gold
Bathed in #aters held in ,ars
B! trunks of elephant pair agleam
Like #hite and spotless clouds8
"er cro#n #ith clustered gems bedecked
In silk e2ceeding pure enrobed
4ith s#eet unguents anointed
>a! (ri our #elfare still promote.
I$:E "er seatE The seat of /ama (the Goddess of rosperit!N consists of
eight petals, three circles, divisions comprising t#elve houses, and four
sides. In the pericarp (are inscribed) the seed of (ri, keeping the goal in
vie#. 4orship the nine po#ers #ith the #ords )prosperit!-, )elevation-,
)glor!-, )creation-, )honour-, )humilit!-, )individualit!-, )upliftment-, and
)#elfare- in the dative case, each having Om in the beginning and
&amah (salutation) in the end.
I$'<E The first encasing is done #ith the limbs8 the second #ith
@asudeva, etc.8 the third #ith Balaki, etc.8 the fourth #ith Indra, etc.
The utterance (of the incantation has to be repeated) t#elve lakhs of
times.
I$''E (ri Lakshmi, the giver of boons, the spouse of @ishnu, the donor of
#ealth, of golden form, is decked #ith a garland of gold, and a chaplet
of silver. (he has the sheen of gold, is in a fortress of gold, and d#ells
in the lotus. (he holds a lotus in her hand and loves the lotus. The
pearl adorns her. (he is the moon$goddess and the sun$goddess, is
fond of bilva leaves and is might!. (he is en,o!ment, release,
prosperit!, increase, true increase, the ploughing (and the)
development. (he is the giver of #ealth and the mistress of #ealth.
(he is faith, rich in en,o!ments, the giver of en,o!ments, the upholder,
the ordainer H these and similar terms in the dative case, #ith Om in
the beginning and &amah in the end, are the mantras. The seat has
eight limbs #ith the monos!llable inscribed on it. ; lakh (in number)
are the utterances (of the incantations). The proposition is (made #ith)
a tenth (of the lakh). The oblation is (made #ith) a hundredth part. The
gratification of the t#ice$born is (#on #ith) a thousandth part.
I$'*E ;deptship in the science of (ri is reserved for those #ho are free
from desires8 never for those #ho cherish desires.
II$'E Then the gods said to "imE F2pound the principle indicated b! the
fourth (i.e. the final) >a!a. )Be it so-, said "eE
1oga through !oga must be kno#n8
Lrom !oga, !oga does increase8
4ho through !oga is ever alert,
That 1ogin long delights therein.
II$*E ;#ake from sleep, eating but little
4hen food consumed is digested aright,
;t ease be seated in a spot secluded,
Cntroubled b! pests, ever free of desire H
(uch is effort. Flse restrain the breath
;nd stra! not from the path of practice.
II$.E Lilling the mouth #ith breath, and in Lire-s seat
%ra#ing the do#n$breath, there arresting,
4ith fingers si2 of hands, from thumbs commencing
(topping the ears, e!es and nostrils, too,
1ogins behold along this #a!
The inner light8 their minds #rapt in the course
Of varied musings on the sacred Om.
II$0E Fars, mouth, e!es and nostrils must, perforce,
Be b! !oga stopped8
6lear and fla#less then is heard the note
In cleansed (usumna-s channel.
II$3E In ;nahata, then,
/esonant #ith strange notes, a sound is heard.
(acred becomes the !ogin-s bod!8 thus
4ith splendour filled and odour heavenl!
"e is ill no longer8
II$5E "is heart is filled8
4hen heart$space resounds, a 1ogin he
Becomes8 snapping the second knot, flo#s
;t once the breath to middle region.
II$7E oised in lotus seat and others, too,
Lirm established must the 1ogin be.
The knot of @ishnu, then rent asunder
%elight #ells up supreme.
II$9E Be!ond ;nahata, )the unstruck note-,
/ises the drum-s resounding sound8
4ith energ!, piercing /udra-s knot
The maddala-s note is heard.
II$:E The vital breath moves on to Largest (pace,
The sure abode of all perfections8 thence,
Ignoring mind-s delight, the breath pervades
;ll !ogic seats.
II$'<E 1oga achieved, the all$pervading sound
Tinkles and hence is )the tinkler- st!led.
Then, integrated, the mind is adored
Of sages like (anaka and the rest.
II$''E Identif!ing the finite #ith the infinite,
The fragments #ith the 4hole, one meditates
On the vast (ource8 thus fulfilment found
One immortal becomes.
II$'*E Through unit! #ith (elf, prevent contact
4ith others8 so too, through (elf-s being
Oppose ought else-s self8 thus, becoming
Truth supreme, of all dualities free,
(upreme is one for ever.
II$'.E /enounce the sense of I8 !ea,
Of this #orld, of appearance so unlike.
&ever again is sorro# for the sage,
/ooted in Truth transcendent.
II$'0E Like salt in #ater melted and fused,
(o self and mind in oneness are blended.
That concentration is st!led.
II$'3E Breath d#indles and mind dissolves
;nd Bliss homogeneous is found.
This is concentration.
II$'5E Lusion of lo#er and higher selves
Lree from all imaginings,
Is st!led concentration.
II$'7E /id of the light of #akefulness,
;nd of the mind that dreams8
/id of sleep that kno#s none other,
Lree of all that causes pain8
Total void #ithout reflections H
(uch is concentration.
II$'9E Through ceaseless concentrated sight
4hen thought of bod! there is nought8
Then unstirring (elf is realiDed H
This, concentration is called.
II$':E 4hithersoever the mind #anders
There, ,ust there, is the prime abode8
There, ,ust there, is supreme Brahman
That abides alike ever!#here.
III$'E &e2t, the gods said to "imE Teach us ho# to discern the nine
#heels. )Be it similarl!-, said "eE ;t the base is the #heel of Brahman
shaped like a threefold circle of #aves. In that root is a po#er. One
should meditate on it in the form of fire. =ust there is the seat in the
form of desires8 it !ields the ob,ects of all desires. (uch is the basic
#heel.
III$*E The second is the #heel of (vadhisthana8 it has si2 petals. In the
centre of it is a #est$faced phallus. One should meditate on it as
resembling a sprout of coral. /ight there is the )seat of the girdle-,
!ielding the po#er to attract the #orld.
III$.E The third is the #heel of the navel, a #ide #hirlpool #ith a form
crooked like a serpent-s. >editate in its centre on the )serpent po#er-,
effulgent like a crore of rising suns and resembling lightning. It has the
po#er of competence and !ields all perfections. It is the #heel (called)
>anipuraka.
III$0E The #heel of the heart has eight petals and it faces belo#. In its
centre, on the phallus of light, one should meditate. The s!mbol (of the
divine o#er), here, is the s#an. (he is beloved of all and enchants all
the #orlds.
III$3E The #heel of the throat (e2tends over) the breadth of four fingers.
There on the left is Ida, the moon$nerve8 on the right is ingala, the
sun$nerve. In its centre, on (usumna of fair colour, one should
meditate. 4ho kno#s thus becomes the donor of the perfection of
;nahata ()the unstruck note-).
III$5E The #heel of the palateE There flo#s the immortal eli2ir8 the
image of the tin! bell is in the orifice #hence is suspended )the ro!al
tooth- (the uvula) the tenth opening. One should meditate on the void
there. The dissolution of the mind$stuff takes place.
III$7E The seventh, the #heel of the bro#, is of the measure of the
thumb. There, on the e!e of kno#ledge, shaped like a tongue of flame,
one should meditate. That is the root of the skull, the #heel of ;,na,
the giver of po#er over #ords.
III$9E The Brahman$orifice is the #heel of nirvana. There should one
meditate on the opening shaped like a thread of smoke, thinner than a
needle. There is the seat of meshes, the !ielder of release. Therefore, it
is the #heel of supreme Brahman.
III$:E The ninth is the #heel of space. There is the lotus #ith si2teen
petals, facing up#ards. Its pericarp in the middle is shaped like the
K)riple peaksK-(the centre of the e!ebro#s). In its centre one should
meditate on the upgoing po#er, the supreme void. There indeed is the
seat of the )full mount-, the instrument of fulfilment of all desires.
III$'<E 4hoso constantl! studies this Cpanishad is purified b! fire and
b! air8 he comes in possession of all #ealth, grains, good sons, #ife,
horses, lands, elephants, animals, she$buffaloes, female attendants,
!oga, and kno#ledge. &o more does he return. (uch is the m!stic
doctrine.
in m! speech.
@eda.
"ere ends the (aubhag!a$Lakshmi Cpanishad, included in the /ig$
@eda.
Savitri Upanishad
'$*. 4ho is (avitar, #ho is (avitri B 4ho is (avitar, #ho is (avitri B ;gni
is (avitar, earth is (avitri. 4here there is ;gni there is earth and #here
is earth there is ;gni. The t#o are causes forming one pair. @aruna
alone is (avitar, #ater H (avitri. 4hen there is @aruna etc., $$ the! are
the sources, forming a pair.
.$5. (;gain) ;ir alone is (avitar, ether is (avitri. 4here there is air
there is ether (and vice versa) H the! are t#in sources, forming a pair.
(acrifice alone is (avitar and metres are (avitri H #here there is
sacrifice there are metres (and vice versa). Thunder is (avitar and
lightning is (avitri8 #here there is lightning (and vice versa). These t#o
are t#in sources.
7$9. The moon is (avitar and stars are (avitri. 4here there is the
moon, there are the stars (and vice versa) H these t#o are t#in
sources.
:. >an is (avitar, #oman is (avitri. 4here there is a man there is a
#oman and vice versa. The! form one pair of sources.
'<. >ind is (avitar and #orld is (avitri H #here there is mind, there is
#oman (and vice versa) H these t#o are t#in sources.
''. Of (avitri the first foot is Farth. )Of that (avitar, the admirable8 fire
indeed is adorable, #ater and moon are adorable. The second foot is
Bhuvar, the mind region8 )#e meditate on the radiance of that deit!- H
the fire is the radiance8 sun, moon are radiance.
'*. The third foot is the firmament H #hich ma! inspire our thoughts H
this #oman and man bring forth.
'.. "e #ho kno#s this (avitri conAuers death.
'0$'3. Of Bala and ;tibala @irat urusha is the seer, Ga!atri the metre
and deit!. ;, C, > are seed letters etc. Their application is to the
removal of hunger etc., )klam- etc., are the group of si2 limbs.
>editationE I ceaselessl! practise these t#o, fronted b! the moon
pouring life into all, adept in removing sin, the ra!s of @edic #isdom,
#hose are forms are ;um, #hose bodies are solar in form !
Om, hsim bala, great goddess8 hrim, might! one8 klim, !ielder of four$
fold human goals, granter of the boon of (avitar8 hrim, adorable light
of the deit! !
O ;tibala, embodiment of all merc!, destro!er of hunger and fatigue,
#e meditate on !ou #ho ma! inspire our thoughts. O essence of
inspiration, adorned #ith the cro#n of ranava, "um, hat, (vaha.
One #ho kno#s thus accomplishes his talks and shares his realm #ith
(avitri.
This is the Cpanishad.
"ere ends the (avitri Cpanishad, included in the (ama$@eda.
Sita Upanishad
'. The gods, indeed, said to ra,apatiE #ho is (ita B 4hat is "er form B
Then ra,apati repliedE (he is (itaE
*. Being the first cause (ita is kno#n as
rakriti8 of ranava, too, (he is cause
;nd so is named rakriti.
.. >a!a in ver! essence,
Is (ita, of three letters formed.
6alled @ishnu, the #orld$seed,
;nd >a!a, too, is the letter i.
0. The letter sa denotes truth immortal8
;chievement8 (iva #ith his consort.
Ta denotes the gueen of (peech
Cnited #ith Brahman, the %eliverer.
3. The Goddess #ho is the great Illusion, #hose form is unmanifest,
and #ho is denoted b! )i- becomes manifest, beauteous as the moon,
faultless of limb, decked #ith ornamental garlands, pearls and other
adornments.
5. ;t first, at the time of @edic studies, (he is essentiall! the clear
@edic speech. (econdl!, on earth, at the tip of the plough (he springs
up, #ho, as the bliss of Brahman$realiDation, is ever present. Thirdl!, as
denoted b! )i- (he becomes unmanifest. (o is (he (ita. Thus the!
e2plain in the te2t of the (aunakas.
7. B! (rirama-s (light of total liberation) presence enabled
The universe (he sustains8
;ll embodied beings
(he brings forth, sustains and #ithdra#s.
9. (ita must be kno#n8
(he is the first cause8
;s Om is (he that cause,
%eclare the Brahman$kno#ers.
:. &o#, therefore, inAuir! into Brahman.
'<. (he here is all the @edas8 all the gods8 all the #orlds8 all reno#n8 all
virtue8 all ground, effect and cause8 the great Beaut! of the Lord of
gods. (he has a form #hich is different and !et the same. (he is the
essence of the intelligent and the inert. (he is all, from Brahma to
stocks and stones. (he is embodied, o#ing to distinctions of attributes
and activities. (he assumes the forms of gods, sages, men and
Gandharvas8 of demons, fiends, spirits, ghosts, goblins, etc.8 and of the
elements, sense$organs, mind and the vital breaths.
''. That divine Being is threefold through "er po#er, namel! the
po#er of desire, the po#er of action, and the po#er of kno#ledge.
'*. The po#er of desire is threefoldE (ri, Bhumi and &ila.
;uspiciousness is the form (of (ri)8 the po#er (of holiness) is the form
(of Bhumi)8 the sun, the moon, and the fire are the forms (of &ila).
'.. ;s the moon ((he) is the mistress of the herbs8 (he is the tree of
plent!, flo#ers, fruits, creepers and bo#ers8 the mistress of medicinal
plants and ph!sicians8 (he is the divine draught of immortalit!,
!ielding the fruit of massive splendour. (he satisfies the gods #ith
ambrosia and the animals #ith grass on #hich, respectivel!, the gods
and the animals live.
'0. (he illumines all #orlds, da! and night, in the garb of the sun, etc.
;s determinations of time, such as the smallest moment, hour, da!
#ith its eight divisions, da! of the #eek, and night, as also the
fortnight, month, season, si2 months, and !ear and as the prescriber of
the term of human life as a hundred !ears, (he manifests herself and
is kno#n as %ela! and (peed. Thus #heel$like, (he revolves as the
#heel of Time, the #heel of Cniverse, etc.8 comprising (all dimensions
of time) from the moment up to fift! !ears of Brahma-s life. ;ll the
luminous temporal divisions are the specific determinations of this ver!
Time, the container of all.
'3. ;s fire is the food and drink of living beings, their hunger and thirst.
;s regards the gods, (he has the form of sacrifice. ;s regards the
herbs in the forest, (he is the coolness and the #armth. Both inside
and outside the fuel (he d#ells, eternal and fleeting.
'5. The Goddess (ri assumes a threefold form in conformit! #ith the
Lord-s #ill for the protection of the #orld. That (he is st!led (ri and
Lakshmi is kno#n.
'7. The Goddess Bhu is the Farth comprising the seven islands and the
seas8 the container and the contents of the fourteen #orlds such as
bhu, etc.8 and her essence is ranava.
'9. &ila is festooned #ith lightnings. To nourish all herbs and living
beings, (he assumes all forms.
':. ;t the root of all the #orlds, (he assumes the form of 4ater, being
kno#n as )consisting of frogs- and supporting the #orlds.
*<. The real form of the po#er of action (is as follo#s)E Lrom "ari-s
mouth (proceeds) sound8 from this sound )the drop-8 thence, the
s!llable Om8 from this s!llable, distinctivel! proceeds the mount /ama,
the abode of the @aikhanasas. On that mount flourish manifold
branches representing action and kno#ledge.
*'. The primal science of
@edas three, reveals all sense8
The! are the )three-, comprising
/ic, 1a,us and (aman.
**. Based on a fact, fourfold, the! are called
The /ic, 1a,us, (aman, ;tharvan.
*.. The )three- are so famed as the!
6oncern the four priests, form te2ts
Of triple sense, lingas, and much else.
The ;tharvan is, in essence,
/ic, 1a,us and (aman, too.
*0. 1et separated it is, being
In the main, of magic sense.
The /ig$@eda does flourish
In branches t#ent!$one.
*3. The 1a,us is #ell kno#n
In nine and hundred various schools.
(aman has a thousand branches8
The ;tharvan but fort!.
*5. The @aikhanasa philosoph!
4ith intuition is concerned8
4ith @aikhanasa it is that
(ages ever engage themselves.
*7. /ituals, Grammar, honetics, Ft!molog!, ;stronom! and >etre are
the si2 limbs.
*9. The minor limbs are @edanta
;nd >imamsa, the treatise on
&!a!a and uranas upheld
B! the kno#ers of the La#8 so also
Of meditation (upasana) the chapters8
*:. Fthics, of the @edic lore all branches,
Tradition, La# upheld b! /ishis great8
"istor! and legend H these the Cpangas.
.<. The five minor @edas are
;rchitecture and ;rcher!,
>usic, >edicine and Occult Thought (daivika).
.'. The %iscipline, the /ites, the Gloss, the Lore,
6onAuest supreme of breath H these t#ent!$one
;re reno#ned as self$evident.
.*. The #ord of @ishnu at first sprang forth
Lrom @aikhanasa as the @edas three.
... ;s of old from sage @aikhanasa
The )three- sprang forth H
"ear all from me.
The eternal Brahmic form is po#er to act.
.0. The manifest po#er is but the memor! of the Lord8 its essence is
manifestation and evolution, restriction and promotion, subsidence and
upflaring. It is the cause of the patent and the latent, possessing all
feet, limbs, faces, colours. It is at once different and non$different (from
the Lord)8 the unfailing consort of the Lord, perpetuall! dependent on
"im. (he becomes patent and latent, and is called the manifest po#er
because (he is competent to bring about, through the (mere) closing
and opening (of "er e!e) creation, sustentation and retraction,
suppression and promotion.
.3. The po#er of desire is threefold. ;t the time of retraction, for the
sake of rest, #hen (he rests on the right side of the Lord-s chest, in the
shape of (rivatsa, (he is the po#er of 1oga.
.5. The form of the o#er of en,o!ment is en,o!ment. ;ssociated #ith
the Tree of lent!, the #ish$granting 6o#, the #ish$fulfilling Gem, and
the nine Treasures such as the (precious) 6onch and Lotus, (he is
impelled b! the devotion of the #orshipper, #hether sought or
unsought (to !ield en,o!ments) as a result of rites, compulsor! or
optional, like the ;gnihotra8 or as a result of (the eight )limbs- of 1oga
practice, namel!) restraint, discipline, posture, control of breath,
#ithdra#al, attention, meditation and contemplation8 or as a result of
#orship of the Lord-s image in pinnacled temples8 or as a result of
ceremonial baths, etc.8 or of the #orship of manes, etc.8 or as a result
of giving food, drink, etc., for pleasing the Lord. (;ll this) is done
(through the o#er of en,o!ment).
.7. &o# the o#er of heroism, four$armed, (is described). (he indicates
b! her gestures fearlessness and (the granting of) boons8 (he bears
the lotus8 cro#ned and bedecked, (he is surrounded b! all the gods8 is
bathed, at the foot of the Tree of lent!, b! four elephants, in ambrosial
#aters from ,e#elled pots. ;ll divinities, Brahma and others, render
obeisance to "er. (he is vested #ith the eight miraculous po#ers such
as becoming atomic in proportion8 (he is lauded b! the #ish$granting
co# #ho is before "er8 she is e2tolled b! the @edas, the (hastras, etc.
6elestial n!mphs like =a!a #ait upon "er. The luminaries H the sun and
the moon H shed splendour on "er. Tumburu, &arada and others sing of
"er glor!. The full moon and ne# moon da!s hold an umbrella over
"er8 t#o delightful beings hold the #hisks. (vaha and (vadha fan "er.
Bhrigu and other supernatural beings adore "er. The Goddess Lakshmi
is seated on a divine Lion$Throne in the lotus posture, effectuating all
causes and effects. The stead! (image of) the Lord-s idea of
differentiation, (he beautifies. 4ith tranAuil e!es, adored b! all the
gods, (he is kno#n as the Beaut! of "eroism. This is the (ecret.
"ere ends the (ita Cpanishad, included in the ;tharva$@eda.
Skanda Upanishad
together8
'$3. ((kanda sa!s)E Great god ! O#ing to an iota of !our compassion I
am the lapseless being (not lapsing from the identit!). I am a mass of
kno#ledge ! I am also the Good H #hat more (can I need) B
O#ing to the #a2ing of the Internal organ, #hat is not spiritual appears
as such8 b! its #arning, this is nothing but pure kno#ledge or "ari. I
am kno#ledge alone, unborn H #hat more B ;ll that is other (than) It is
inert and perishes like a dream.
"e #ho discerns the consciousness as distinct from the inert is the
uns#erving mass of kno#ledge. Onl! he is (hiva, "ari, luminar! of
luminaries, the supreme god, the Brahman H I am that Brahman surel!.
5$7. =iva is (hiva and (hiva is =iva8 #hen bound b! husk it is padd!,
unbound of is rice. Thus the bound one is =iva, released from karma he
is eternal (hiva. Bound b! ropes, he is =iva, unbound, (hiva.
9$:. (I bo#) to (hiva of the form of @ishnu and @ishnu #ho is (hiva8
@ishnu is (hiva-s heart and (hiva, @ishnu-s. =ust as @ishnu is full of
(hiva, so is (hiva full of @ishnu. ;s I see no difference, I am #ell all m!
life.
'<$'3. The bod! is said to be the temple, the deit! (hiva is =iva8 one
should thro# a#a! the flo#ers after #orship and #orship #ith the
sense of identit!. erception of non$difference is kno#ledge, meditation
the ob,ectless mind. The bath is removal of mental impurit!8
cleanliness is control of the senses. One should drink the nectar of
Brahma, take alms for sustenance, live b! oneself devoid of dualit!.
(uch a person of #isdom #ill get liberation.
I bo# to the supreme, sacred seat of po#er, to secure #ell$being and
long life. The! kno# themselves to be Brahman, Brahma, @ishnu,
(hiva, be!ond thought, unmanifest, endless, undeca!ing, b! !our
grace, &risimha.
That high place of @ishnu the #ise ones al#a!s behold like an e!e
e2tended in heaven. The sages, praising and a#ake e2alt that supreme
status of @ishnu.
This is the doctrine of liberation according to the @edas.
together8
"ere ends the (kandopanishad belonging to the +rishna$1a,ur$@eda.
Subala Upanishad
LF((O& O&FE T"F (CB(I(TF&6F ;&% %I((OLCTIO& OL T"F C&I@F/(F
'$.. The CnAualified BrahmanE The! sa! H )4hat e2isted B- "e replied
)&either the e2istent nor the non$e2istent. Lrom that Tamas #as born8
from Tamas #as born Bhitadi (rakriti H >atter), from it space, from
space air, from air fire, from fire #ater and from #ater earth.
This became the Fgg8 #hich e2isting for ,ust a !ear became t#o$fold H
earth belo# and sk! above. Bet#een #as %ivine >an #ith a thousand
heads, e!es, feet and arms (@irat$purusha).
0$5. "e at first created the death of all creatures, having three e!es,
heads and feet, armed #ith an a2e. Brahma #as afraid H he entered
Brahma himself, he created seven mental sons H the! created seven
@irats, the pro$creators.
"is face #as Brahmana, arms #ere made into +shatri!a, thighs
became the @aish!a, (udra #as born from the feet, air and vital air
(rana) from his ear, all this is from his heart.
Thus the Lirst (ection
'. Lrom the ;pana #ere created &isadas, 1akshas etc., from the bones
mountains, from the hair plants and trees, from the forehead /udra (of
anger).
*. The breath of this great being became /ik and other @edas,
phonetics, kalpa (the manual of ritual), grammar, et!molog!, metre,
logic, astronom!, e2egetic, la#, comments, glosses etc.
.. The golden light in #hich d#ell the self, all #orlds made itself into
t#o H #oman and man. Becoming %eva created %evas, becoming /ishi
created /ishis, also 1akshas etc., as #ell as #ild as #ild and domestic
animals, bull and co#, horse and mare, male and female donke!, earth
and the boar.
0. ;t the end, becoming @aisvanara (fire), he burned (destro!ed) all
creatures H earth #as absorbed in #ater, #ater in fire, fire in air, air in
ether, ether in sense organs, the! in subtle elements, the! in rakriti,
rakriti in >ahat, >ahat in ;v!akta, ;v!akta in ;kshara, ;kshara in
Tamas, it in God. Then there is neither e2istent nor non$e2istent. This is
the doctrine of dissolution (as given in) @edas.
Thus the (econd (ection
LF((O& T4OE T"F LOC/T" /I&6ILF
'. In the beginning, this #as non$e2istent. The man of #isdom does
gro#, meditating upon the ;tman #hich has no birth, no rising, nor
setting, unestablished, having no sound, touch, form, taste, smell,
deca! nor an! thing bigger.
*. 4ithout vital breath, face, ears, speech, mind, radiance, e!es, name,
lineage, head, hands or feet, smoothness, blood, measurabilit!, neither
long, short nor gross, nor atomic, shoreless, be!ond description, not
open, nor illuminable, nor closed, #ithout inside or outside8 it neither
eats nor is eaten.
.. One can achieve (realiDe) this onl! b! means of truth, charit!,
und!ing austerit!, celibac!, detachment #ith si2 parts. "e shall
observe the three, self control, munificence and compassion. "is vital
airs do not depart but merge here in Brahman.
Thus the Third (ection
'. In the midst of the heart, is a mass of red flesh in #hich is the
%ahara of Lotus (in shape), blossoming in man! #a!s like lil! H there
are ten holes in the heart #here the vital airs are established.
*. 4hen the (=iva) is connected #ith rana, then he sees rivers and
cities of man! kinds8 #hen #ith @!ana, he sees %evas and /ishis8 #ith
;pana, 1akshas etc.8 #ith Cdana, the celestial #orlds, gods, (kanda
and =a!anta8 #ith (amana, #ealth also8 #ith @airambha (rana) sees
#hat is seen, heard, eaten and not eaten, visible and invisible.
.. Then these &adis become hundred8 from these, branch out sevent!
t#o thousand &adis, in #hich the self sleeps and makes noises, in the
second sheath he sleeps and sees this #orld and the other, hears all
sounds H this the! call clarit!. rana defends the bod!. The &adis are
filled #ith green, blue, !ello#, red and #hite blood.
0. This %ahara lotus is blooming in man! #a!s like a lil! and like hair,
so also the &adis are placed in the heart. The divine self sleeps in the
great sheath #hen there are no desires, no sleep even, there are no
%evas or their #orlds, 1agas, >other, Lather, kinsmen, no thieves or
Brahmana$killer. ;ll this is #ater H ;gain b! the same path, he returns
to #akefulness, this (amra,.
Thus the Lourth (ection
'. The supreme being assigns places to their o#ners H the &adi is their
link. The e!e is the o#ner in the bod! amidst the elements H #hat is
seen in the divinit! H the arter! is the link. "e that is in the e!e, in the
sun, arter!, vital air, kno#ledge, bliss, heart-s sk! H he that moves
inside all these is the self. >editate on that self that is ageless,
deathless, fearless, endless.
*. The ear is the o#ner in the bod! amidst the elements, (the
guardians of) the Auarters the deit!, the arter! is the link. "e that is in
the ear, audible ob,ects, in the Auarters etc., $$ he that moves inside all
this is the self. >editate on that self #ho is ageless, deathless, fearless,
painless, endless.
.. The nose is the o#ner in the bod!, the smellable is the elemental.
The earth is the deit!, the arter! is the link. "e that is in the nose etc.,
$$ meditate on him.
0. The tongue is the o#ner of the bod!, the savourable is the
elemental. @aruna is the deit!8 the arter! is the link. "e that is in the
tongue etc., $$ meditate on him.
3. The skin is the o#ner of the bod!, the touchable is the elemental,
@a!u is the deit!, the arter! is the link. "e that is in the skin etc., $$
meditate on him.
5. The mind is the o#ner, the thinkable things are the elemental, the
moon is the deit!, the arter! is the link. "e that is in the mind etc., $$
meditate on him.
7. Intellect is the o#ner, the cogniDable is the elemental. Brahma the
deit! etc. "e that is in the intellect etc., $$ meditate on him.
9. Fgo is the o#ner H ob,ect of the )I- concept is the elemental, /udra
the deit! H "e that is the ego H meditate on him.
:. (peech the o#ner, utterable the elemental, fire the deit! H "e that is
H meditate on him.
'<. The mind stuff is the o#ner, the apprehensible is the elemental,
the =iva is the deit! H meditate on him.
''. The hands are the o#ners, #hat is grasped is the elemental, Indra
the deit! H "e that is in the hands etc., $$ meditate on him.
'*. The feet are the o#ners, the destination is the elemental, @ishnu
the deit! H "e that is in the feet etc., $$ meditate on him.
'.. The male organ is the o#ner, the delectable is the elemental,
ra,apati is the deit! H "e that is in the male organ etc., $$ meditate on
him.
'0. "e is the omniscient, almight!, inner ruler, source of all, #aited on
b! all bliss but does not #ait on bliss8 #aited on b! @edas and
(hastras, but not #aiting on them8 #hose food all this is but #ho is
never food8 agent and governor of all leadings, made of food$soul of
elements, made of rana H soul of sense$organs, made of mind8 soul of
thought, made of kno#ledge H soul of time, made of bliss H soul of
dissolution.
'3. There is oneness H ho# can there be dualit! H &o mortalit! H ho#
immortalit! B &ot cognisant in#ardl! or out#ardl!, or both #a!s H not a
mass of kno#ledge, neither kno#ing nor not kno#ing.
Thus the Lifth (ection
LF((O& T"/FF
'. In The beginning there #as nothing here H These creatures are born
sans root and support.
*$.. &ara!ana is the e!e as #ell as the visible, ear as #ell as the
audible, nose and the scentable, tongue and the tastable, skin and the
tactile, mind and the thinkable, intellect and its contents, ego and its
field, speech and its contents, hands, feet, their fields, anus and genital
H all are &ara!ana. (upporter, ordainer, transformer H all is "e.
0. ;dit!as, /udras, >aruts, @asus, ;svins, /ik, 1a,us, (ama, >antras,
;gni, oblation H all are &ara!ana, so also mothers, fathers etc.
3. @ira,a, (udarsana, =ita, (aum!a, ;mogha, +umara, ;mrita, (at!a,
>adh!ama, &asira, (isura, ;sura, (ur!a, Bhasvati are the names.
5. /oars, sings, blo#s, rains H @aruna, ;r!ama, 6handra, kala, kavi,
%hata, Brahma, Indra, %a!s and "alf$da!s, moments as #ell as ages H
all are "e.
7. ;ll this is urusha onl! H the past and the future H that high place of
@ishnu H the (uris (sages) look upon this al#a!s like the e!e spread in
the sk!. The sages #ithout mental conflict enhance its glor!.
This is the doctrine of liberation according to the @edas.
Thus the (i2th (ection
LF((O& LOC/E T"F &;TC/F OL T"F I&&F/ 6O&T/OLLF/
'. The unborn, sole, immortal being inside the bod!, #hose bod! is the
Farth and #ho moves inside the bod! unkno#n to the Farth, #ho
moves inside #ater, as the bod! unkno#n to it, #ho moves inside fire
unkno#n to it, #ho moves inside air unkno#n to it, so also inside >ind,
Intellect, Fgo, 6hitta (mind$stuff), ;v!akta (unmanifest), ;kshara
(imperishable), %eath H "e is the inner, sinless, self, divine &ara!ana.
*. This he (;dibrahma) imported to ;pantaratamas (@ishnu), @ishnu to
Brahma, he to Ghorangiras #ho gave it to /aikva #ho gave it to /ama.
"e gave it to all living beings. (uch is the doctrine of &irvana according
to @edas.
Thus the (eventh (ection
LF((O& LI@FE T"F (FLL I& T"F BO%1
In this bod! of fat, flesh, moisture is placed this pure self of all, #ithin
the cave. The #ise behold the immortal, luminous bliss, bodiless and
imponderable, enshrined in this cave, the master of all, formless,
massed splendour, pure, detached, divinel! shining, the self that
e2ceeds and #hose form is imponderable. The! behold it b! sublation
in this bod! that is as fickle as bubbles in #ater, empt! like the
plantain pith, a cit! in the sk!, a painted #all, ver! much conditioned.
Thus the Fighth (ection
'$'0. Then /aikva asked, )(ir, into #hat do all things set B- "e
ans#ered )The visible disappears in the e!e, it is resolved (in the self)
in the e!e. The visible disappears in the sun, it is resolved in the sun.
4hat disappears in the @irat (cosmic >an) is resolved in the self in the
@irat. 4hat disappears in the rana is resolved in the rana. 4hat
disappears in @i,nana (cognition) is resolved (in the self) in the @i,nana.
4hat disappears in ;nanda is resolved in ;nanda (Bliss). 4hat
disappears in the Turi!a is resolved in Turi!a. That self is immortal,
fearless, painless, infinite seedless. (;ll things are) resolved in that self-
H so said he.
'3. "e #ho kno#s this seedless (Brahman) himself becomes seedless.
"e does not get birth and death, is not deluded, nor pierced or burned8
does not tremble or get angr! H the! sa! he is the self H the burner of
all.
'5. This self is not got b! hundreds of e2positions, not b! great
learning, nor b! reliance on intellectual kno#ledge, nor through po#er
of memor!, @edas, sacrifices, austerities, (ankh!a or 1oga, ;shramas,
elucidation, laudation and e2ercises. The @edic scholars achieve it,
having become calm, restrained, #ithdra#n, tolerant and
concentrating.
Thus the &ineth (ection
Then /aikva asked, )(ir, in #hat are all these established, "e replied )In
the /asatalas-. "e asked )In #hat are the /asatalas #oven, #arp and
#oof B- )In the Bhu regions-.
)In #hat are Bhu #oven B- )In (uvar-.
)In #hat are (uvar #oven B- )In >ahar-.
)In #hat are >ahar #oven B- )In =anas-.
)In #hat are =anas #oven B- )In Tapas-.
)In #hat are Tapas #oven B- )In ra,apati-s region-.
)In #hat are these #oven B- )In Brahma-s region-.
;ll the #orlds are e2tended, #arp and #oof, in the Brahman, like gems
in a string H Thus he spoke.
4hoever kno#s these #orlds as e2tended in the self, indeed, becomes
the self. This is the doctrine of &irvana of the @edas.
Thus the Tenth (ection
LF((O& (IdE T"F C4;/% ;T"
Then /aikva asked him, )(ir, this mass of kno#ledge moving up#ards,
#hat place does he leave #hen departing up#ards B- "e replied )In the
centre of the heart is a red mass of flesh H in it a small #hite lotus,
blooming like a lil! in man! #a!s. In its centre is a sea #ith a shining
space in the middle. Lour arteries are these H /ama, ;rama, Iccha,
;punarbhava (pleasing, not pleasing, desire and not born again). Of
these /ama leads to the #orld of merit through merit, ;rama to the
#orld of demerit through demerit. B! Iccha, one reaches #hat one
thinks of. B! ;punarbhava he breaks through the sheath (+osa) then
the cranium, earth, #ater, fire, air, ether, mind, elements, >ahat,
;v!akta, akshara, >rit!u. This >rit!u becomes one #ith the supreme
deit!. Be!ond that there is neither being nor non$being, nor their
combination. This is the doctrine of &irvana of the @edas.
Thus the Fleventh (ection
LF((O& (F@F&E (;>;%"I
Lrom &ara!ana, arose ra# food (Ignorance of ;tman) (at the beginning
of Brahma-s da!)8 at the end of the da! (the deluges) is cooked in
;dit!a. Llesh etc., are again cooked in the gastric fire. Fat onl! #hat is
fresh, not meant for another H do not beg for it.
Thus the T#elfth (ection
'. The sage should desire to be #ith child$like nature, #hich is
unattached, faultless. Through silence, learning, free from obligation is
got aloneness. ra,apati said, )+no#ing the great place, one should live
at the base of a tree, ill$clad, friendless, alone in (amadhi desiring the
self alone, having #on all desired ob,ects, desireless, desires eroded.
"e is not afraid of elephants, lions, flies, mongoose, snakes etc.,
kno#ing as forms of death. One should remain like a tree8 he shall not
become angr! even #hen cut do#n, or tremble, like stone, like sk!, he
shall remain #ith truth.
*. The heart of all smells is Farth, of tastes #ater, of forms fire, of
touchless air, of sounds ether. ;v!akta is the heart of all movements,
>rit!u of all (attvas (living beings). %eath indeed becomes one #ith
the supreme %eit!. Be!ond it there is neither being nor non$being nor
their combination H this is the doctrine of &irvana of the @edas.
Thus the Thirteenth (ection
LF((O& FIG"T
The earth is indeed the food, #ater is the eater8 #ater is the food, fire
the eater8 fire is the food, air is the eater8 air is the food, ether the
eater8 mind the food, intellect the eater8 intellect the food, ;v!akta the
eater8 ;v!akta the food, ;kshara (imperishable) is the eater, ;kshara
the food, %eath is the eater H it becomes one in the supreme deit!
be!ond #hich there is neither e2istence nor non$e2istence H this is the
@edic doctrines of liberation.
Thus the Lourteenth (ection
LF((O& &I&FE BC/&I&G T"F /I&6ILF( (B;(F()
The /aikva asked, )(ir, this mass of kno#ledge, the spirit H #hen he
departs, #hich does he burn B- The repl!, )"e burns rana, ;pana,
@!ana, Cdana, (amana, @airambha, >ukh!a, ;ntar!ama, rabhan,a,
+umara, (!ena, (veta, +rishna, &aga, also rithvi etc., from =agarita
upto Turi!a8 Lokaloka, dharma and adharma8 regions #ithout the sun,
#ithout limits and light H >rit!u becomes one #ith the supreme deit! H
this is the @edic lecture of liberation-.
Thus the Lifteenth (ection
LF((O& TF&E I>;/TI&G B/;">;@I%1;
The secret doctrine of (ubala, should not be taught to one #ho is not
tranAuil, one #ho is not son or disciple, one #ho sta!s for less than a
!ear, #hose famil! and character are unkno#n.
To one supremel! devoted to god and so to the preceptor, these ideas
reveal themselves, to the great soul !
This is the doctrine of liberation according to @edas.
Thus the (i2teenth (ection
"ere ends the (ubalopanishad belonging to the (ukla$1a,ur$@eda.
uka *ahasya Upanishad
Translated by -r. A. .. Krishna /arrier
1E1C. 4ow we expoun the Rahas#a Upanisha: the i+ine sages* worshipping 'rah$a*
as,e: .or* tell us the Rahas#a Upanisha. De sai* G-n the past A#asa* the treasure o) all
Aeas an penance as,e Shi+a: O .or o) great wiso$* who has +owe )ir$l# to /rea,
the /onage &o) li)e(. The ti$e has co$e to gi+e initiation to $# son Su,a into the
sacra$ent o) Aea7. Shi+a sai* G:hen the sole 'rah$an is i$parte /# $e* #our son
will epart /# hi$sel) ha+ing got etach$ent7.
A#asa sai: 'e it as it $a#F in the Upana#ana* when 'rah$an is i$parte* $a# $# son
/eco$e o$niscient +er# Iuic,l# an get the )our ,ins o) 5o,sha.
Then Shi+a* hearing this sat in a i+ine seat to gi+e instruction. Su,a* the )ortunate* ca$e
there with e+otion an getting the 0rana+a* spo,e again to Shi+a.
Su,a ai* GOirst a$ong gos* allE,nowing* /e please. The supre$e 'rah$an* inherent in
O$* has /een i$parteF the special sense KThat Thou "rtK etc.* with the six li$/s* - esire
to hear7.
Shi+a sai* G:ell sai* O treasure o) ,nowlege* #ou ha+e as,e )or the esira/le* the
$#ster# o) the Aeic texts* na$e Rahas#opanisha with the six parts* ,nowing which
one shall /e irectl# release. The texts without the six parts one shoul not teach. Hust as
Upanishas are the crown o) the Aeas* so is the Rahas#a o) Upanishas. Oor the wise
$an who $eitates upon 'rah$an* hol# spots* Aeic rites an $antras are useless. One
wins a hunre #ears o) li)e* $eitating the sense o) $aBor texts. The sa$e is won*
uttering this once.
80. O$* )or this $antra* Da$sa is the Rishi* un$ani)est 1a#atri is the $etre* eit# is
0ara$aha$sa* Da$sa is the see* Sa$aEAea is the power. G- a$ That7 is the pin. -ts
application is in the context o) uttering the $aBor text to secure the grace o) the
0ara$aha$sa. GTruth* ,nowlege* in)init# is 'rah$an. 'ow to the thu$/s* GEternal Bo# is
'rah$an7 J S+aha to the inex )ingers. G'rah$an is eternal Bo#* $ostl#7 J Aasat to the
$ile )ingers. GThat which is plenitue7 J Du$ to the ring )ingers. GThe lor o)
plenitue7 J Aasat to the little )ingers. GOne an nonEual is 'rah$an. 0hat7 to the insie
an outsie o) the pal$s. GTruth* ,nowlege* in)init# is 'rah$an7 J 0hat to the insie an
outsie o) the pal$. GTruth* ,nowlege* in)init# is 'rah$an J /ow to the heart7.
GEternal /liss is 'rah$an7 J S+aha to the hea J Aasat to the /rai o) hair. GThat which is
plenitue7 J Du$ to ar$our J Aausat to the three e#es. GOne an nonEual 'rah$an7 J
0hat to the $issile. The earth* ol region* hea+en* O$* this is the lin, o) space.
81E88. 5eitation: - /ow to the no/le teacher* /e#on /eco$ing an the three 1unas*
one* eternal* hol#* witness o) all ,nowlege* gi+er o) /liss* /e#on the worl* s,#Eli,e*
purpose o) $aBor texts.
The )our $aBor passages:
&1( Consciousness is 'rah$an
&8( - a$ 'rah$an
&9( That Thou "rt an
&;( This sel) is 'rah$an.
Those who recite the state$ent o) ientit# /eco$e li/erate in Sa#uB#a &ientit#(.
89E8;. O) the great incantation GTat7* the seer is Da$sa* unE$ani)est 1a#atri is the $etre.
0ara$aha$sa the eit#F Da$sa the seeF Sa$aEAea* powerF So7ha$ is the pinF
application is the $eitation )or $# li/eration. 'ow to the thu$/s* to that aspirant S+aha
to -sana* the inex )ingers* Aasat to "ghora the $ile )ingers* to Sa#oBata* the ring
)ingers* hu$F to Aa$ae+a* the little )ingers AausatF to that spirit* -sana* "ghora etc. 0hat.
5eitation: 5eitate on that shining light as ,nowlege an its o/Bects an what is
/e#on the$ /oth* taintless* awa,e* )ree an i$perisha/le.
8=E8?. O) the chant o) GT+a$7 Aishnu is the seer* 1a#atri is the $etre* supre$e sel) the
eit#* Gai$7 the see* G,li$7 the power* Gsauh7 the pin* application is to the repetition )or
$# li/eration.
'ow to Aasue+a* to the thu$/s: S+aha to Sa$,arsana* the inexE)ingersF Aasat to
0ra#u$na* the $ile )ingersF Du$ to "niruha* the ring )ingersF Aausat to Aasue+a*
the little )ingerF 0hat to Aasue+a an others.
5eitation: - aore the wor GThou7 the Hi+a state* in all li+ing things* e+er#where*
i$partite )or$* controller o) $in an egois$.
8@. Oor G"si7* the seer is 5anah* $etre 1a#atri* eit# "rhanarish+ara* see is "+#a,tai*
power is 4risi$ha* pin is supre$e Sel). "pplication is repetition )or ienti)ication o) Hi+a
an 'rah$an. - /ow to the thu$/s* the #a o) EarthF S+aha to the inex )inger* the #a
o) water. Aasat to the $ile )ingers* the #a o) )ireF Du$ to the ring )ingers* the #a
o) "irF Aausat )or the little )ingers* the #a o) EtherF 0hat )or the )ront an /ac, o) the
han* the #a o) Earth etc. So too the consecration o) the heart. 'huh* 'hu+ah* S+ah*
O$. Thus the irections are enclose.
88E8C. 5eitation: G5eitate e+er on "si* thou art. "i$ing at the $erger o) Hi+a in that*
as long as the $in wells on the purport7. Thus ha+e /een state the six li$/s o) the
$aBor texts.
90E98. 4ow accoring to the classi)ication o) the $#stic teachings are set )orth the +erses
on the purport.
0raBnana is that where/# one sees* hears* s$ells an $a,es clear all o/Bects here* pleasant
an unpleasant* /# which one ,nows. -n the )ourE)ace 'rah$an* -nra an >e+as* $en*
horses* cows* etc.* spirit is one 'rah$an J so* in $e too 0raBnana is 'rah$an. -n this
/o# /eing re$ains witness to the intellect an is calle -. The 'eing )ull in itsel) is
escri/e as 'rah$an* re)erre to with "s$i. So* - a$ 'rah$an. The /eing* one without
a secon* without na$e an )or$ /e)ore creation an e+en now is calle That. The /eing
calle Thou here /e#on the senses unerstoo as one. .et this unit# /e experience. The
inner sel)* )ro$ ego to the /o#* is calle this &a#a$( /ecause it is sel)Elu$inous an
reali<es inti$atel#. The truth o) the uni+erse is state o) all that is seen /# the wor
'rah$an.
9C. - was in the state o) rea$ o) G-7 an 25ine7 /ecause o) the a/sence o) the +ision o)
the spirit. 'ut - was awa,ene when the sun o) $# own nature arose /# $eans o) the
$aBor texts spo,en clearl# /# the perception.
;0E;8. Senses has two wa#s: expresse an i$plie. -n GTatt+a$ "si7 the expresse
$eaning is the senses etc.* which are ele$ental an the i$plie is* GDe7 in G#ou7 &T+a$(*
in the wor Tat the expresse sense is lorship etc.* the i$plie is the supre$e /eing
which is Sat* Chit an "nana. G"si7 ienti)ies these two. T+a$ an Ta $ean e))ect an
cause respecti+el# when this is the aBunctF otherwise /oth are the sa$e Sat* Chit an
"nana J separating the space an ti$e )aites the ientit# is got* Bust as in the worl* in
the expression* GThis is that >e+aatta7.
The Hi+a is ha+ing the e))ectEaBunct* -sa has causeEaBunct J when /oth are re$o+e*
onl# the )ull ,nowlege re$ains.
;9E;=. Oirst hearing )ro$ the 1uru* then thought a/out it an $eitation J this is the
cause o) )ull ,nowlege. Other ,nowlege will surel# perish* while the ,nowlege o)
'rah$an leas to 'rah$an. The 1uru shoul instruct the wors o) the Upanisha with
the li$/s* not $erel# the wors J These are 'rah$a7s wors.
;?E=9. -sh+ara sai* GO Su,a* thus /eing instructe /# $e as reIueste /# A#asa* #ou will
/eco$e Hi+an$u,ta7.
The S+ara which is uttere at the start o) Aea is 0ara$esh+ara. Su,a /eing thus
instructe /# Shi+a /eca$e one with the uni+erseF rose* /owe to Shi+a an gi+ing up all
possessions* went awa# as i) swi$$ing in the ocean o) the supre$e spirit.
A#asa* seeing hi$ go awa# as a recluse* went a)ter hi$ calling* a))ecte /# separation.
"ll the worl echoe hi$. Dearing this A#asa was o+er Bo#e along with his son.
De who learns this through the 1uru7s grace will /eco$e release )ro$ all sin an enBo#
5o,sha.
Thus the Upanisha.
Dere ens the Su,arahas#opanisha /elonging to the 6rishnaEYaBurEAea.
urya Upanishad
4ow we shall expoun "thar+angiras in relation to the sun: The seer is 'rah$a* $etre
1a#atri* "it#a the eit#* GDa$sas so7ha$ with "gni an 4ara#ana is the see* the power
is hrille,ha or hri$* the pin is the power in the process o) un)oling the s,# etc.* the
application is its use in repetition )or winning the )our hu$an goals. The six li$/s consist
o) the see with six +owels ae.
De inee is a 'rah$ana who thus ,nows the golen 4ara#ana with the /lesse sun*
i$peller o) the ti$eEwheel* ha+ing )our ar$s an two lotuses* showing pro$ise o) re)uge
an /oon* $ounte on the sun chariot* set in the re lotus.
O$* Earth* $ile region an s,#F we $eitate on the aora/le splenour o) Sa+itar who
$a# inspire our thoughts. The sun is the sel) o) the worl* $o+ing as well as unE$o+ing.
Oro$ Sur#a inee are these creatures /orn* the YaBna* 0arBan#a* )oo an spirit.
- /ow to #ou "it#aF #ou are the agent hi$sel)* the $ani)est 'rah$an* Rura* Aishnu*
RigEAea etc.* as well as all the chanas &5etreEAeas(.
Oro$ "it#a is /orn Aa#u* 'hu$i* water* )ire* s,#* irections* >e+as* AeasF the sun
scorches this sphereF this sun is 'rah$an* the inner organ* $in* intellect* $inEstu)) an
Ego* 0rana etc.* &the )i+e airs(* the )i+e sense organs an )i+e $otor organs* soun* touch*
)or$* taste an s$ellF speech* ta,ing &with the hans( release &o) the /owels(* Bo#.
- /ow to 5itra* 'hanu* &protect $e )ro$ eath(* to the shining one* the cause o) the
uni+erse.
"ll creatures are /orn o) Sur#a an are protecte /# hi$* issol+e in hi$ J - a$ Sur#a
hi$sel). The i+ine Sa+itar is our e#e the 0ar+ata &spirit o) the Ti$eEperios(* $a# /e
+ouchsa)e our e#e.
:e ,now the sun* $eitate on the thousanEra#eF $a# the sun inspire us.
Sa+itar is /e)ore us as well as /ehin* a/o+e an /elow. 5a# he grant us o$nipresence
an long li)e %
'rah$an is the single s#lla/le O$* 21hrini7 has two s#lla/les* GSur#a7 also* G"it#a7 has
three. This is the $antra o) eight s#lla/les.
De who recites this e+er#a# is a 'rah$ana* )acing sun while reciting he is release )ro$
the )ear o) great iseases* his po+ert# perishes. De /eco$es )ree )ro$ the sins o) eating
)or/ien )oo* )or/ien sexErelation* con+ersation with )allen &$en(* o) wrong
con+erse.
"t $ia# he shall recite )acing the sun an he is release )ro$ the )i+e great sins.
De shoul not i$part this Sa+itri Ai#a to Bust an#one. De who recites at awn /eco$es
)ortunate* gets li+eEstoc,* $asters AeasF reciting uring the three perios &awn etc.*( he
gets the )ruit o) a hunre Yagas* reciting when the sun has risen to eighteen )ingers*
conIuers eath.
This is the Upanisha.
Dere ens the Sur#opanisha* inclue in the "thar+aEAea.
Svetasvatara Upanishad
Translated by Swai Tyagisananda
Om ! >a! Brahman protect us both together.
>a! "e nourish us both together.
>a! #e both #ork together, #ith great energ!.
>a! our stud! be vigorous and effective.
>a! #e not hate each other.
I$'E (tudents of Brahman (i.e. the @edas) discuss (among themselves)E
4hat is the cause B (Is it) Brahman B 4hence are #e born B 4h! do #e
live B 4here is our final rest B Cnder #hose orders are #e, #ho kno#
the Brahman, sub,ected to the la# of happiness and miser! B
I$*E Time, nature, la#, chance, matter, energ!, intelligence H neither
these, nor combination of these, can bear e2amination because of their
o#n birth, identit! and the e2istence of the self. The self also is not a
free agent, being under the s#a! of happiness and miser!.
I$.E ractising the method of meditation, the! realiDed that Being #ho
is the God of religion, the (elf of philosoph! and the Fnerg! of science8
#ho e2ists as the self$luminous po#er in ever!one8 #ho is the source
of the intellect, emotions and #ill8 #ho is one #ithout a second8 #ho
presides over all the causes enumerated above, beginning #ith time
and ending #ith the individual soul8 and #ho had been
incomprehensible because of the limitations of their o#n intellect.
I$0E 4e think of "im as the universe resembling a #heel #hich has one
fell! #ith a triple t!re, si2teen e2tremities, fift! spokes, t#ent! counter$
spokes and si2 sets of eight8 #hich is driven along three different roads
b! means of a belt that is single !et manifold8 and #hich each
revolution gives rise to t#o.
I$3E 4e think of "im (in "is manifestation as the universe) #ho is like a
river that contains the #aters of five streams8 that has five big turnings
due to five causes8 that has the five ranas for the #aves, the mind H
the basis of five$fold perception H for the source, and the five$fold
miser! for its rapids8 and that has five #hirlpools, five branches and
innumerable aspects.
I$5E In this infinite #heel of Brahman, in #hich ever!thing lives and
rests, the pilgrim soul is #hirled about. +no#ing the individual soul,
hitherto regarded as separate, to be itself the >oving Lorce, and
blessed b! "im, it attains immortalit!.
I$7E This is e2pressl! declared to be the (upreme Brahman. In that is
the triad. It is the firm support, and it is the imperishable. +no#ing the
inner essence of this, the kno#ers of @eda become devoted to
Brahman, merge themselves in It, and are released from birth.
I$9E The Lord supports this universe, #hich consists of a combination of
the perishable and the imperishable, the manifest and the unmanifest.
;s long as the self does not kno# the Lord, it gets attached to #orldl!
pleasures, and is bound8 but #hen it kno#s "im, all fetters fall a#a!
from it.
I$:E The conscious sub,ect and the unconscious ob,ect, the master and
the dependent, are both unborn. (he, too, #ho is engaged in bringing
about the relation of the en,o!er and the en,o!ed (or bet#een these
t#o), is unborn. 4hen all these three are realiDed as Brahman, the self
becomes infinite, universal and free from the sense of agentship.
I$'<E >atter is perishable, but God is imperishable and immortal. "e,
the onl! God, rules over the perishable matter and individual souls. B!
meditating on him, b! uniting #ith "im, and b! becoming one #ith
"im, there is cessation of all illusion in the end.
I$''E 4ith the kno#ledge of God, all fetters fall off. 4ith the #aning of
ignorance, birth and death cease. Going be!ond the consciousness of
the bod! b! meditating on "im, one reaches the third state, viD., the
universal lordship. ;ll his desires are satisfied, and he becomes one
#ithout a second.
I$'*E This is to be kno#n as eternall! e2isting in one-s o#n self. Indeed,
there is nothing to be kno#n be!ond this. ;s a result of meditation the
en,o!er, the en,o!ed and the po#er #hich brings about the en,o!ment
H all are declared to be the three aspects of Brahman.
I$'.E Lire is not perceived in its source, the fire$stick, till it is ignited b!
percussion. The subtle essence of fire, nevertheless, is not absent in
the stick8 for fire can be obtained from the source, the fire$stick, b!
striking again. (The state of the ;tman before and after realiDation). B!
meditating on the ranava, the ;tman is perceived manifestl! in the
bod!, (but it #as there in a latent state even before realiDation).
I$'0E >aking one-s o#n bod! the lo#er piece of #ood, and the ranava
the upper piece of #ood, and practising churning in the form of
meditation, one should realiDe God as one #ould find out something
hidden.
I$'3$'5E ;s oil in sesame seeds, as butter in curds, as #ater in
underground springs, as fire in #ood, even so this (elf is perceived in
the self. "e #ho, b! means of truthfulness, self$control and
concentration, looks again and again for this (elf, #hich is all$
pervading like butter contained in milk, and #hich is rooted in self$
kno#ledge and meditation H he becomes that (upreme Brahman, the
destro!er of ignorance.
II$'E Lirst harnessing the mind and the senses #ith a vie# to realiDing
the Truth, and then having found out the light of the fire, the Fvolving
(oul brought itself out of the earth.
II$*E 4ith our minds controlled so as to manifest the self$luminous
Immanent (oul, #e shall vigorousl! endeavour for the attainment of
supreme bliss.
II$.E 6ontrolling the heaven$aspiring senses #ith the help of the mind
and the intellect, the Immanent (oul so regenerates them as to enable
them to manifest the self$luminous Infinite Light.
II$0E Great is the glor! of the Immanent (oul #ho is all$pervading, all$
kno#ing, infinite and self$luminous. Onl! those rare fe# #ho kno#,
undergo the necessar! discipline and spiritual practices. The #ise do,
indeed, control the activities of the intellect, and practise meditation
and concentration.
II$3E Lollo#ing onl! in the footsteps of the #ise, I merge !ou both in the
ancient Brahman b! continued meditation. >a! the Glorious One
manifest "imself ! >a! the sons of Immortal Bliss hearken to me H
even the! #ho occup! celestial regions !
II$5E 4here fire is churned out, #here air is controlled, #here (oma
,uice overflo#s H there the mind attains perfection.
II$7E ;ttaining #hom thou destro!est the source and art no more
troubled b! the results of past actions H to that ancient Brahman be
thou devoted through the rime 6ause, the Immanent (oul.
II$9E lacing the bod! in a straight posture, holding the chest, throat
and head erect, and dra#ing the senses and the mind into the heart,
the kno#ing one should cross over all the fearful currents b! means of
the raft of Brahman.
II$:E 6ontrolling the senses #ith an effort, and regulating the activities
in the bod!, one should breathe out through the nostrils #hen the vital
activities become gentle. Then the kno#ing one, #ithout being in the
least distracted, should keep his hold on the mind as on the reins
attached to restive horses.
II$'<E One should perform one-s e2ercises in concentration, resorting to
caves and such other pure places helpful to its practice H places #here
the ground is level #ithout pebbles, and the scener! pleasing to the
e!es8 #here there is no #ind, dust, fire, dampness and disturbing
noises.
II$''E Lorms that appear like sno#, smoke, sun, #ind, fire, fire$fl!,
lightning, cr!stal and moon, precede the manifestation of Brahman in
1oga practice.
II$'*E 4hen the fivefold perception of 1oga, arising from (concentrating
the mind on) earth, #ater, light, air and ether, have appeared to the
1ogin, then he has become possessed of a bod! made of the fire of
1oga, and he #ill not be touched b! disease, old age or death.
II$'.E It is said that the first signs of entering 1oga are lightness of
bod!, health, thirstlessness of mind, clearness of comple2ion, a
beautiful voice, an agreeable odour and scantiness e2cretions.
II$'0E =ust as the same metal disc, #hich #as stained b! dust before,
shines brilliantl! #hen cleaned, so the embodied being, seeing the
truth of ;tman, realiDes oneness, attains the goal and becomes
sorro#less.
II$'3E 4hen the 1ogin realiDes the truth of Brahman, through the
perception of the truth of ;tman in this bod! as a self$luminous entit!,
then, kno#ing the %ivinit! as unborn, eternal and free from all the
modifications of rakriti, he is freed from all sins.
II$'5E This %ivinit! pervades all directions in their entiret!. "e is the
first$born ("iran!agarbha). "e has entered into the #omb. "e alone is
born, and is to be born in future. "e is inside all persons as the
Ind#elling (elf, facing all directions.
II$'7E (alutations to that %ivinit! #ho is in the fire, #ho is in the #ater,
#ho is in the plants, #ho is in the trees, #ho has pervaded the #hole
universe.
III$'E It is the self$same One #ho e2ists alone at the time of creation
and dissolution of the universe, that assumes manifold po#ers and
appears as the %ivine Lord b! virtue of "is inscrutable po#er of >a!a.
"e it is that protects all the #orlds and controls all the various forces
#orking therein. Those #ho realiDe this Being becomes immortal.
III$*E "e #ho protects and controls the #orlds b! "is o#n po#ers, "e H
/udra H is indeed one onl!. There is no one beside "im #ho can make
"im the second. O men, "e is present inside the hearts of all beings.
;fter pro,ecting and maintaining all the #orlds, "e finall! #ithdra#s
them into "imself.
III$.E Though God, the creator of heaven and earth, is one onl!, !et
"eaven is the real o#ner of all the e!es, faces, hands and feet in this
universe. It is "eaven #ho inspires them all to do their respective
duties in accordance #ith the kno#ledge, past actions and tendencies
of the various beings (#ith #hom the! appear to be associated).
III$0E >a! "eaven, #ho created the gods and supports them8 #ho is the
origin also of the cosmic soul8 #ho confers bliss and #isdom on the
devotes, destro!ing their sins and sorro#s, and punishing all breaches
of la# H ma! "eaven, the great seer and the lord of all, endo# us #ith
good thoughts.
III$3E O Lord, #ho blesses all creatures b! revealing the @edas, deign to
make us happ! b! Th! calm and blissful self, #hich roots out terror as
#ell as sin.
III$5E O revealer of the @edic truths, deign to make propitious that arro#
#hich Thou holdest in Th! hand for shooting at somebod!. O protector
of devotees, do not destro! that benign personal form of Thine #hich
has manifested as the universe.
III$7E "igher than this ersonal Brahman is the infinite (upreme
Brahman, #ho is concealed in all beings according to their bodies, and
#ho, though remaining single, envelops the #hole universe. +no#ing
him to be the Lord, one becomes immortal.
III$9E I have realiDed this Great Being #ho shines effulgent like the sun
be!ond all darkness. One passes be!ond death onl! on realiDing "im.
There is no other #a! of escape from the circle of births and deaths.
III$:E There is naught higher than or different from "im8 naught greater
or more minute than "im. /ooted in "is o#n glor! "e stands like a
tree, one #ithout a second and immovable. B! that Being the #hole
universe is filled.
III$'<E That Being is far be!ond this #orld, is formless and free from
miser!. The! #ho kno# this become immortal. But all others have
indeed to suffer miser! alone.
III$''E Therefore, that %ivine Lord, being all$pervading, omnipresent
and benevolent, d#ells in the hearts of all beings, and makes use of all
faces, heads and necks in this #orld.
III$'*E This (elf is indeed the might! Lord. "e is the imperishable
(internal) light that controls ever!thing. "e guides the intellect of all
beings so as to enable them to gain that e2tremel! pure state (of
>ukti).
III$'.E ;ssuming a form of the siDe of a thumb, b! virtue of intellect,
emotion, imagination and #ill, the Infinite Being d#ells in the hearts of
creatures as their inner self. Those #ho realiDe this become immortal.
III$'0E That Infinite Being has a thousand heads, a thousand e!es and a
thousand feet enveloping the #hole universe on all sides. "e e2ists
be!ond ten fingers.
III$'3E That #hich is, that #hich #as, and that #hich is !et to be H all
this is nothing but this Infinite Being. Though "e gro#s be!ond "is o#n
nature into the form of the ob,ective universe, "e still remains the lord
of immortalit!.
III$'5E 4ith hands and feet ever!#here, #ith e!es, heads and mouths
ever!#here, #ith ears ever!#here, That e2ists, pervading ever!thing
in the universe.
III$'7E The! realiDe "im as shining b! the functions of all the senses !et
#ithout the senses as the lord of all, the ruler of all, the refuge of all
and the friend of all.
III$'9E It is "e #ho resides in the bod!, the cit! of nine gates. "e is the
soul that sports in the outside #orld. "e is the master of the #hole
#orld, animate and inanimate.
III$':E 4ithout hands and feet "e goes fast and grasps8 #ithout e!es
"e sees8 #ithout ears "e hears. "e kno#s #hatever is to be kno#n, !et
there is none #ho kno#s "im. The! sa! "e is the foremost, the great
Infinite Being.
III$*<E (ubtler than even the subtlest and greater than the greatest, the
;tman is concealed in the heart of the creature. B! the grace of the
6reator, one becomes free from sorro#s and desires, and then realiDes
"im as the great Lord.
III$*'E I kno# this undeca!ing primeval Immanent (elf of all, #ho is
omnipresent because of "is all$pervasiveness, and #hom the
e2pounders of Brahman declare to be eternall! free from birth.
I@$'E >a! that %ivine Being, #ho, though "imself colourless, gives rise
to various colours in different #a!s #ith the help of "is o#n po#er, for
"is o#n inscrutable purpose, and #ho dissolves the #hole #orld in
"imself in the end H ma! "e endo# us #ith good thoughts !
I@$*E That Itself is the fire, That is the sun, That is the air, That is the
moon, That is also the starr! firmament, That is the Brahman, That is
the #aters, That is ra,apati.
I@$.E Thou art the #oman, Thou art the man, Thou art the !outh and
the maiden too. Thou art the old man #ho totters along, leaning on the
staff. Thou art born #ith faces turned in all directions.
I@$0E Thou art the dark blue butterfl!, and the green parrot #ith red
e!es. Thou art the thunder$cloud, the seasons and the oceans. Thou art
#ithout beginning, and be!ond all time and space. Thou art "e from
#hom all the #orlds are born.
I@$3E There is a single Lemale of red, #hite and black colours, #ho is
unoriginated, and #ho produces numerous offsprings resembling
herself. B! her side lies one unborn >ale out of attachment for her,
#hile another >ale, also unoriginated, forsakes her after having
en,o!ed her.
I@$5E T#o birds of beautiful plumage, #ho are inseparable friends,
reside on the self$same tree. Of these, one eats the fruits of the tree
#ith relish #hile the other looks on #ithout eating.
I@$7E (itting on the same tree the individual soul gets entangled and
feels miserable, being deluded on account of his forgetting his divine
nature. 4hen he sees the other, the Lord of all, #hom all devotees
#orship, and realiDes that all greatness is "is, then he is relieved of his
miser!.
I@$9E Of #hat avail are the @edas to him #ho does not kno# that
indestructible, highest Fthereal Being, in #hom the gods and the @edas
reside B Onl! those #ho kno# That are satisfied.
I@$:E The Lord of >a!a pro,ects the @edas, sacrifices, spiritual practices,
past and future, religious observances, all that the @edas declare, and
the #hole #orld including ourselves. The other, again, is bound b!
>a!a in this.
I@$'<E +no# then that &ature is >a!a, and that the great God is the
Lord of >a!a. The #hole #orld is filled #ith beings #ho form "is parts.
I@$''E One attains infinite peace on realiDing that self$effulgent
;dorable Lord, the besto#er of blessings, #ho, though one, presides
over all the various aspects of ra,apati, and in #hom this universe
dissolves, and in #hom it appears in manifold forms.
I@$'*E >a! "e, #ho created the gods and supports them8 #ho
#itnessed the birth of the cosmic soul8 #ho confers bliss and #isdom
on the devoted, destro!ing their sins and sorro#s, and punishing all
breaches of la# H ma! "e, the great seer and the lord of all, endo# us
#ith good thoughts !
I@$'.E Let us offer our #orship #ith oblations to that blissful %ivine
Being #ho is the lord of the %evas, #ho governs the bipeds and the
Auadrupeds and in #hom the #orlds rest.
I@$'0E One attains infinite peace #hen one realiDes that Blissful One
#ho is subtler than the subtlest, #ho creates the #orld in the midst of
chaos, #ho assumes various forms, and #ho is the onl! one that
encompasses the universe.
I@$'3E "e alone is the protector of the #orld at the proper time. "e is
the lord of the universe hidden in all creatures. In "im the divine sages
and the gods merge themselves. /ealiDing "im thus, one cuts asunder
the fetters of death.
I@$'5E One is released from all fetters on realiDing the Blissful One #ho
encompasses the #orld, and #ho hides "imself in all beings in an
e2tremel! subtle form as the essence finer than ghee.
I@$'7E This %ivinit!, #ho created the universe and #ho pervades
ever!thing, al#a!s d#ells in the hearts of creatures, being finitiDed b!
emotions, intellect, #ill and imagination. Those #ho realiDe this
become immortal.
I@$'9E 4hen ignorance is dispelled, there is neither da! nor night,
neither being nor non$being. There is onl! that ;uspicious One #ho is
imperishable, and #ho is #orth! of being adored b! the creator. Lrom
"im has proceeded the ancient #isdom.
I@$':E &o one can grasp "im above, or across, or in the middle. There
is none eAual to "im #hose name is great glor!.
I@$*<E "is form does not stand #ithin the range of the senses. &o one
perceives "im #ith the e!e. Those #ho kno# "im through the facult!
of intuition as thus seated in their heart, become immortal.
I@$*'E (ome, being afraid, approach Thee, thinking that Thou art the
unborn. O /udra, deign to protect me #ith that benevolent face of
Thine.
I@$**E In,ure us not in respect of children, grand$children and life, nor in
respect of co#s and horses. %o not destro! our heroes in Th! anger, O
/udra. 4e invoke Thee al#a!s #ith offerings.
@$'E Ignorance leads to the perishable. 4isdom leads to immortalit!.
Fntirel! different from these is he, the imperishable, infinite, secret,
(upreme Brahman, in #hom e2ists #isdom as #ell as ignorance, and
#ho governs them both.
@$*E "e alone presides over &ature in all aspect, and controls ever!
form and ever! cause of production. "e #itnesses the birth of the first
born seer of golden colour and nourishes him #ith #isdom.
@$.E %ifferentiating each genus into its species, and each species into
its members, the (upreme Being #ithdra#s them once more into their
o#n ground. ;gain, bringing forth the agents of creation, the Great (elf
holds s#a! over them all.
@$0E =ust as the sun shines lighting up all space above, belo# and
across, even so does that one adorable God, the repositor! of all
goodness and greatness, preside over ever!thing that has the nature
of a cause.
@$3E "e #ho is the one source of the #orld brings out ever!thing out of
"is o#n &ature, and leads creatures to perfection according to their
deserts, and endo#s each being #ith its distinguishing characteristic.
Thus he presides over the #hole universe.
@$5E "e lies hidden in the Cpanishads, #hich form the essence of the
@edas. "im the "iran!agarbha kno#s as the source of "imself and the
@edas. Those gods and seers #ho realiDed "im in former da!s became
identified #ith "im, and veril! became immortal.
@$7E Onl! he #ho gets attached to the pleasurable Aualities of things
does #ork for the sake of its fruits, and en,o!s the fruits of his o#n
deeds. Though reall! the master of the senses, he becomes bound b!
the three Gunas, and assuming various forms, #anders about through
the three paths as a result of his o#n deeds.
@$9E (ubtle as the point of a goad, and pure, effulgent and infinite like
the sun, "e alone is seen assuming as another the siDe of a thumb on
account of the finiteness of the heart (in #hich "e appears), and
associating "imself #ith egoism and (ankalpa on account of the
limitations of the intellect.
@$:EThat individual soul is as subtle as a hairpoint divided and sub$
divided hundreds of times. 1et he is potentiall! infinite. "e has to be
kno#n.
@$'<E "e is neither female, nor male, nor neuter. 4hatever bod! he
assumes, he becomes identified #ith that.
@$''E B! desire, contact, sight and delusion, the embodied soul
assumes successivel! various forms in various places according to his
deeds, ,ust as the bod! gro#s nourished b! sho#ers of food and drink.
@$'*E The embodied self chooses man! forms, gross and subtle, based
on the Aualities belonging to himself, to the actions, and to the mind.
The cause of their combination is found to be still another.
@$'.E /ealiDing "im #ho is #ithout beginning or end, #ho creates the
cosmos in the midst of chaos, #ho assumes man! forms, and #ho
alone envelops ever!thing, one becomes free from all fetters.
@$'0E That (upreme %ivinit! #ho created both Life and >atter, #ho is
the source of all arts and sciences, #ho can be intuited b! a pure and
devoted mind H realiDing "im, the blissful the incorporeal and the
nameless, one is freed from further embodiment.
@I$'E (ome deluded thinkers speak of &ature, and others of time, as
the force that revolves this #heel of Brahman. But reall! all this is onl!
the glor! of God manifested in the #orld.
@I$*E It should be kno#n that energ! assumes various forms such as
earth, #ater, light, air and ether at the command of "im #ho is the
master of Gunas and the maker of time, #ho is omniscient, #ho is ure
consciousness itself, and b! #hom all this is ever enveloped.
@I$.E ;fter setting the creation in motion and #ithdra#ing "imself from
it, "e unites the principle of (pirit #ith the principle of >atter H #ith
one, #ith t#o, #ith three and #ith eight H through the mere
instrumentalit! of time and their o#n inherent properties.
@I$0E "e gives the start to the creation associated #ith the three Gunas
of &ature, and others all things. ;gain, in the absence of the Gunas, "e
destro!s all created ob,ects, and after destruction, remains aloof in "is
essence.
@I$3E B! previousl! meditating as seated in one-s o#n heart, on that
;dorable Being #ho appears as the universe, and #ho is the true
source of all creatures, "e can be perceived even though "e is the
primeval cause of the union (of (pirit #ith >atter), as #ell as the
partless entit! transcending the three divisions of time.
@I$5E +no#ing "im #ho is the origin and dissolution of the universe H
the source of all virtue, the destro!er of all sins, the master of all good
Aualities, the immortal, and the abode of the universe H as seated in
one-s o#n self, "e is perceived as different from, and transcending, the
tree of (amsara as #ell as time and form.
@I$7E >a! #e realiDe "im H the transcendent and adorable master of
the universe H #ho is the supreme lord over all the lords, the supreme
God above all the gods, and the supreme ruler over all the rulers.
@I$9E "is has nothing to achieve for "imself, nor has "e an! organ of
action. &o one is seen eAual or superior to "im. "is great po#er alone
is described in the @edas to be of various kinds, and "is kno#ledge,
strength and action are described as inherent in "im.
@I$:E &o one in the #orld is "is master, nor has an!bod! an! control
over "im. There is no sign b! #hich "e can be inferred. "e is the cause
of all, and the ruler of individual souls. "e has no parent, nor is there
an! one #ho is "is lord.
@I$'<E >a! the (upreme Being, #ho spontaneousl! covers "imself #ith
the products of &ature, ,ust as a spider does #ith the threads dra#n
from its o#n navel, grant us absorption in Brahman !
@I$''E God, #ho is one onl!, is hidden in all beings. "e is all$pervading,
and is the inner self of all creatures. "e presides over all actions, and
all beings reside in "im. "e is the #itness, and "e is the ure
6onsciousness free from the three Gunas of &ature.
@I$'*E Those #ise men, #ho ever feel in their o#n hearts the presence
of "im #ho is the one ruler of the inactive man!, and #ho makes the
one seed manifold H to them belongs eternal happiness, and to none
else.
@I$'.E "e is the eternal among the eternal and the intelligent among all
that are intelligent. Though one, "e grants the desires of the man!.
One is released from all fetters on realiDing "im, the cause of all, #ho
is comprehensible through philosoph! and religious discipline.
@I$'0E The sun does not shine there8 neither the moon, nor the stars.
There these lightnings shine not H ho# then this fire B Because "e
shines, ever!thing shines after "im. B! "is light all this shines.
@I$'3E The one destro!er of ignorance in the midst of this universe, "e
alone is the fire #hich is stationed in #ater. /ealiDing "im alone one
overcomes death. There is no other path for emancipation.
@I$'5E "e is the creator of ever!thing as #ell as the kno#er of
ever!thing. "e is "is o#n source, "e is all$kno#ing, and "e is the
destro!er of time. "e is the repositor! of all good Aualities, and the
master of all sciences. "e is the controller of >atter and (pirit, and the
lord of the Gunas. "e is the cause of liberation from the c!cle of birth
and death, and of bondage #hich results in its continuance.
@I$'7E "e is the soul of the universe, "e is immortal, and "is is the
rulership. "e is the all kno#ing, the all$pervading, the protector of the
universe, the eternal ruler. &one else is there efficient to govern the
#orld eternall!.
@I$'9$':E "e #ho at the beginning of creation pro,ected Brahma
(Cniversal 6onsciousness), #ho delivered the @edas unto him, #ho
constitutes the supreme bridge of immortalit!, #ho is the partless, free
from actions, tranAuil, faultless, taintless and resembles the fire that
has consumed its fuel H seeking liberation I go for refuge to that
Fffulgent One, #hose light turns the understanding to#ards the ;tman.
@I$*<E Onl! #hen men shall roll up the sk! like a skin, #ill there be an
end of miser! for them #ithout realiDing God.
@I$*'E "imself realiDing Brahman b! the po#er of self$control and
concentration of mind, as #ell as b! the grace of God, the sage
(vetasvatara e2pounded #ell to the highest order of (ann!asins, the
truth of that supremel! hol! Brahman resorted to b! all the seers.
@I$**E This highest m!sticism, e2pounded in the @edanta in a former
age, should not be taught to one #hose passions have not been
subdued, nor to one #ho is not a #orth! son, nor to an un#orth!
disciple.
@I$*.E These truths, #hen taught, shine forth onl! in that high$souled
one #ho has supreme devotion to God, and an eAual degree of
devotion to the spiritual teacher. The! shine forth in that high$souled
one onl!.
Om ! >a! Brahman protect us both together.
>a! "e nourish us both together.
>a! #e both #ork together, #ith great energ!.
>a! our stud! be vigorous and effective.
>a! #e not hate each other.
"ere ends the (vetasvataropanishad, included in the +rishna$1a,ur$
@eda.
Taittiriya Upanishad
together8
(iksha @alli
I$i$'E >a! >itra be blissful to us. >a! @aruna be blissful to us. >a!
;r!aman be blissful to us. >a! Indra and Brihaspati be blissful to us.
>a! @ishnu, of long strides, be blissful to us. (alutation to Brahman.
(alutation to !ou, O @a!u. 1ou, indeed, are the immediate Brahman.
1ou alone I shall call the direct Brahman. I shall call !ou righteousness.
I shall call !ou truth. >a! "e protect me. >a! "e protect the teacher.
>a! "e protect me. >a! "e protect the teacher. Om, peace, peace,
peace !
I$ii$'E 4e shall speak of the science of pronunciation. (The things to be
learnt are) the alphabet, accent, measure, emphasis, uniformit!,
,u2taposition. Thus has been spoken the chapter on pronunciation.
I$iii$'E >a! #e both attain fame together. >a! spiritual pre$eminence
be vouchsafed to both of us together. &o# therefore, #e shall state the
meditation on ,u2taposition through five categories H relating to the
#orlds, to the shining things, to kno#ledge, to progen!, and to the
bod!. These, the! call the great ,u2tapositions. &o# then, as regards
the meditation on the #orlds. The earth is the first letter. "eaven is the
last letter. The sk! is the meeting$place.
I$iii$*$0E @a!u is the link. This is the meditation #ith regard to the
#orlds. Then follo#s the meditation #ith regard to the shining things.
Lire is the first letter. The sun is the last letter. 4ater is the rall!ing
point. Lightning is the link. This is the meditation #ith regard to the
shining things. Then follo#s the meditation #ith regard to kno#ledge.
The teacher is the first letter. The student is the last letter. +no#ledge
is the meeting$place. Instruction is the link. This is the meditation #ith
regard to kno#ledge. Then follo#s the meditation #ith regard to
progen!. The mother is the first letter. The father is the last letter. The
progen! is the focal point. Generation is the link. This is the meditation
#ith regard to progen!. Then follo#s the meditation #ith regard to the
(individual) bod!. The lo#er ,a# is the first letter. The upper ,a# is the
last letter. (peech is the meeting$place. The tongue is the link. This is
the meditation #ith regard to the (individual) bod!. These are the great
,u2tapositions. ;n!one #ho meditates on these great ,u2tapositions, as
the! are e2plained, becomes con,oined #ith progen!, animals, the
splendour of holiness, edible food, and the heavenl! #orld.
I$iv$'$*E The Om that is the most e2alted in the @edas, that pervades all
#orlds, and that emerged from the immortal @edas as their
Auintessence, ma! he (Om that is Indra), the supreme Lord, gratif! me
#ith intelligence. O Lord, ma! I be the receptacle of immortalit!. >a!
m! bod! be fit8 ma! m! tongue be surpassingl! s#eet8 ma! I hear
much through the ears. 1ou are the sheath of BrahmanE !ou are
covered b! (#orldl!) #isdom. rotect #hat I have heard. Then
vouchsafe to me #ho am her (i.e. rosperit!-s) o#n, that rosperit!
#hich brings, increases, and accomplishes Auickl! for me clothes,
cattle, food, and drink for ever, and #hich is associated #ith furr! and
other animals. (vaha. >a! the Brahmacharins (i.e. students) come to
me from all sides. (vaha. >a! the Brahmacharins come to me in
various #a!s. (vaha. >a! the Brahmacharins come to me in the proper
#a!. (vaha. >a! the Brahmacharins have ph!sical self$control. (vaha.
>a! the Brahmacharins have mental self$control. (vaha.
I$iv$.E >a! I become famous among people. (vaha. >a! I become
praise#orth! among the #ealth!. (vaha. O adorable One, ma! I enter
into !ou, such as !ou are. (vaha. O venerable One, !ou, such as !ou
are, enter into me. (vaha. O adorable One, #ho are greatl! diversified,
ma! I purif! m! sins in !ou. (vaha. ;s #ater flo#s do#n a slope, as
months roll into a !ear, similarl! O Lord, ma! the students come to me
from all Auarters. (vaha. 1ou are like a resting house, so !ou become
revealed to me, !ou reach me through and through.
I$v$'$*E Bhuh, Bhuvah, (uvah H these three, indeed, are the @!ahritis.
Of them >ahacamas!a kne# a fourth one H >aha b! name. It is
Brahman8 it is the (elf. The other gods are the limbs. Bhuh, indeed, is
this #orld. Bhuvah is the intermediate space. (uvah is the other #orld.
>aha is the sun8 through the sun, indeed, do all the #orlds flourish.
Bhuh, indeed is the fire. Bhuvah is the air. (uvah is the sun. >aha is
the moon8 through the moon, indeed, all the luminaries flourish. Bhuh,
indeed, is the /ig$@eda. Bhuvah is the (ama$@eda. (uvah is the 1a,ur$
@eda.
I$v$.E >aha is Brahman (i.e. Om), for b! Brahman (Om), indeed, are all
the @edas nourished. Bhuh, indeed, is rana8 Bhuvah is ;pana8 (uvah
is @!ana8 >aha is food8 for b! food, indeed, are all the vital forces
nourished. These, then, that are four, are (each) fourfold. The @!ahritis
are divided into four groups of four (each). "e #ho kno#s these kno#s
Brahman. ;ll the gods carr! presents to him.
I$vi$'$*E In the space that there is in the heart, is this erson #ho is
realisable through kno#ledge, and #ho is immortal and effulgent. This
thing that hangs do#n bet#een the palates like a teat, through it runs
the path of Brahman8 and reaching #here the hairs part, it passes out
b! separating the skulls. (assing out through that path, a man)
becomes established in Lire as the @!ahriti Bhuh8 he becomes
established in ;ir as the @!ahriti Bhuvah8 in the sun as the @!ahriti
(uvah8 in Brahman as the @!ahriti >ahah. "e himself gets independent
sovereignt!8 he attains the lord of the mind8 he becomes the ruler of
speech, the ruler of e!es, the ruler of ears, the ruler of kno#ledge.
Over and above all these he becomes Brahman #hich is embodied in
;kasa, #hich is identified #ith the gross and the subtle and has truth
as Its real nature, #hich reveals in life, under #hose possession the
mind is a source of bliss, #hich is enriched #ith peace and is immortal.
Thus, O racina!og!a, !ou #orship.
I$vii$'E The earth, sk!, heaven, the primar! Auarters, and the
intermediate Auarters8 fire, air, the sun, the moon, and the stars8
#ater, herbs, trees, sk!, and @irat H these relate to natural factors.
Then follo# the individual onesE rana, @!ana, ;pana, Cdana and
(amana8 the e!e, the ear, the mind, speech and sense of touch8 skin,
flesh, muscles, bones and marro#. "aving imagined these thus, the
seer said, I;ll this is constituted b! five factors8 one fills up the (outer)
fivefold ones b! the (individual) fivefold ones.
I$viii$'E Om is Brahman. Om is all this. Om is #ell kno#n as a #ord of
imitation (i.e. concurrence). >oreover, the! make them recite (to the
gods) #ith the #ords, IOm, recite (to the gods)J. The! commence
singing (amas #ith Om. Cttering the #ords IOm somJ the! recite the
(hastras. The (priest) Brahma approves #ith the #ord Om. One
permits the performance of the ;gnihotra sacrifice #ith the #ord Om.
; Brahmana, #hen about to recite the @edas utters Om under the idea,
I shall attain BrahmanJ. "e does veril! attain Brahman.
I$i2$'E /ighteousness and learning and teaching (are to be practised).
Truth and learning and teaching (are to be practised). ;usterit! and
learning and teaching (are to be resorted to). 6ontrol of the outer
senses and learning and teaching (are to be practised). 6ontrol of the
inner organs and learning and teaching (are to be resorted to). The
fires (are to be lighted up), and learning and teaching (are to be
follo#ed). The ;gnihotra (is to be performed), and learning and
teaching (are to be carried on). Guests (are to be entertained), and
learning and teaching (are to be practised). (ocial good conduct (is to
be adhered to), and learning and teaching (are to be practised).
6hildren (are to be begotten), and learning and teaching (are to carried
on). rocreation and learning and teaching (are to carried on). ;
grandson (is to be raised), and learning and teaching (are to be
practised). Truth (is the thing) H this is #hat (at!avacha, of the line of
/athitara, thinks. ;usterit! (is the thing) H this is #hat Taponit!a, son of
urusisti, thinks. Learning and teaching alone (are the things) H this is
#hat &aka, son of >udgala, thinks. Lor that indeed is the austerit!8 for
that indeed is the austerit!.
I$2$IE I am the invigorator of the tree (of the #orld). >! fame is high like
the ridge of a mountain. >! source is the pure (Brahman). I am like
that pure realit! (of the (elf) that is in the sun. I am the effulgent
#ealth. I am possessed of a fine intellect, and am immortal and
undeca!ing. Thus #as the statement of Trisanku after the attainment
of realisation.
I$2i$'E "aving taught the @edas, the preceptor imparts this post$
instruction to the studentsE I(peak the truth. ractise righteousness.
>ake no mistake about stud!. "aving offered the desirable #ealth to
the teacher, do not cut off the line of progen!. There should be no
inadvertence about truth. There should be no deviation from righteous
activit!. There should be no error about protection of !ourself. %o not
neglect propitious activities. %o not be careless about learning and
teaching.
I$2i$*$0E There should be no error in the duties to#ards the gods and
manes. Let !our mother be a goddess unto !ou. Let !our father be a
god unto !ou. Let !our teacher be a god unto !ou. Let !our guest be a
god unto !ou. The #orks that are not blame#orth! are to be resorted
to, but not the others. These actions of ours that are commendable are
to be follo#ed b! !ou, but not the others. 1ou should, b! offering seats,
remove the fatigue of those Brahmanas #ho are more praise#orth!
among us. The offering should be #ith honour8 the offering should not
be #ith dishonour. The offering should be in plent!. The offering should
be #ith modest!. The offering should be #ith a#e. The offering should
be #ith s!mpath!. Then, should !ou have an! doubt #ith regard to
duties or customs, !ou should behave in those matters ,ust as
Brahmanas do, #ho ma! happen to be there and #ho are able
deliberators, #ho are adepts in those duties and customs, #ho are not
directed b! others, #ho are not cruel, and #ho are desirous of merit.
Then, as for the accused people, !ou should behave #ith regard to
them ,ust as the Brahmanas do, #ho ma! happen to be there and #ho
are able deliberators, #ho are adepts in those duties and customs, #ho
are not directed b! others, #ho are not cruel, #ho are desirous of
merit. This is the in,unction. This is the instruction. This is the secret of
the @edas. This is divine behest. This is ho# the meditation is to be
done. This is ho# this must be meditated on.
I$2ii$'E >a! >itra be blissful to us. >a! @aruna be blissful to us. >a!
;r!aman be blissful to us. >a! Indra and Brihaspati be blissful to us.
>a! @ishnu, of long strides, be blissful to us. (alutation to Brahman.
(alutation to !ou, O @a!u. 1ou, indeed, are the immediate Brahman.
1ou alone I shall call the direct Brahman. I shall call !ou righteousness.
I shall call !ou truth. >a! "e protect me. >a! "e protect the teacher.
>a! "e protect me. >a! "e protect the teacher. Om, peace, peace,
peace !
Brahmananda @alli
II$iE >a! "e protect us both together. >a! "e nourish us both together.
>a! #e both acAuire strength together. Let our stud! be brilliant. >a!
#e not cavil at each other.
II$i$'E The kno#er of Brahman attains the highest. "ere is a verse
uttering that ver! factE IBrahman is truth, kno#ledge, and infinite. "e
#ho kno#s that Brahman as e2isting in the intellect, lodged in the
supreme space in the heart, en,o!s, as identified #ith the all$ kno#ing
Brahman, all desirable things simultaneousl!.
Lrom that Brahman, #hich is the (elf, #as produced space. Lrom space
emerged air. Lrom air #as born fire. Lrom fire #as created #ater. Lrom
#ater sprang up earth. Lrom earth #ere born the herbs. Lrom the herbs
#as produced food. Lrom food #as born man. That man, such as he is,
is a product of the essence of food. Of him this indeed, is the head, this
is the southern side8 this is the northern side8 this is the (elf8 this is the
stabilising tail.
"ere is a verse pertaining to that ver! factE
II$ii$'E ;ll beings that rest on the earth are born veril! from food.
Besides, the! live on food, and at the end, the! get merged in food.
Lood #as veril! born before all creatures8 therefore it is called the
medicine for all, those #ho #orship food as Brahman acAuire all the
food. Lood #as veril! born before all creatures8 therefore it is called the
medicine for all. 6reatures are born of food8 being born, the! gro# b!
food. (ince it is eaten and it eats the creatures, it is called food.
;s compared #ith this self made of the essence of food, as said before,
there is another inner self #hich is made of air. B! that is this one
filled. This (elf is also of the human form. Its human form takes after
the human form of that (earlier one). Of this, rana is the head, @!ana
is the southern side, ;pana is the northern side, space is the self, the
earth is the tail that stabilises. ertaining to that is this (follo#ing)
verseE
II$iii$'E The senses act b! follo#ing the vital force in the mouth8 all
human beings and animals that are there act similarl!8 since on the
vital force depends the life of all creatures, therefore it is called the life
of all8 those #ho #orship the vital force as Brahman, attain the full
span of life8 since on the vital force depends the life of all, it is called
the life of all.
Of the preceding (ph!sical) one, this one, indeed, is the embodied self.
;s compared #ith this vital bod!, there is another internal self
constituted b! mind. B! that one is this one filled up. That self
constituted b! mind is also of a human shape. The human shape of the
mental bod! takes after the human shape of the vital bod!. Of the
mental bod!, the 1a,ur$mantras are the head. The /ig$ mantras are the
right side, the (ama$mantras are the left side, the Brahmana portion is
the self (trunk), the mantras seen b! ;tharvangiras are the stabilising
tail. ertaining to this there is a verseE
II$iv$'E One is not sub,ected to fear at an! time if one kno#s the Bliss
that is Brahman failing to reach #hich (Brahman, as conditioned b! the
mind), #ords, along #ith the mind, turn back.
Of that preceding (vital) one, this (mental one is veril! the embodied
self. ;s compared #ith this mental bod!, there is another internal self
constituted b! valid kno#ledge. B! that one is this one filled up. This
one as aforesaid, has veril! a human shape. It is humanl! shaped in
accordance #ith the human shape of the earlier one. Of him faith is
veril! the head8 righteousness is the right side8 truth is the left side8
concentration is the self (trunk)8 (the principle, called) >ahat, is the
stabilising tail. ertaining to this, here is a verseE
II$v$'E +no#ledge actualises a sacrifice, and it e2ecutes the duties as
#ell. ;ll the gods meditate on the first$born Brahman, conditioned b!
kno#ledge. If one kno#s the kno#ledge$Brahman, and if one does not
err about it, one abandons all sins in the bod! and full! en,o!s all
en,o!able things.
Of that preceding (mental) one this (cognitive one) is veril! the
embodied self. ;s compared #ith this cognitive bod!, there is another
internal self constituted b! bliss. B! that one is this one filled up. This
one, as aforesaid, has veril! a human shape. It is humanl! shaped in
accordance #ith the human shape of the earlier one. Of him ,o! is
veril! the head, en,o!ment is the right side, hilarit! is the left side8
bliss is the self (trunk). Brahman is the tail that stabilises. ;propos of
this here is a verseE
II$vi$'E If an!one kno#s Brahman as non$e2isting, he himself becomes
non$e2istent. If an!one kno#s that Brahman does e2ist, then the!
consider him as e2isting b! virtue of that (kno#ledge).
Of that preceding (blissful) one, this one is the embodied self. "ence
hereafter follo# these AuestionsE ;fter departing (from here) does an!
ignorant man go to the other #orld (or does he not) B ;lternativel!,
does an! man of kno#ledge, after departing (from here) reach the
other #orld (or does he not) B
"e (the (elf) #ished, ILet me be man!, let me be born. "e undertook a
deliberation. "aving deliberated, he created all this that e2ists. That
(Brahman), having created (that), entered into that ver! thing. ;nd
having entered there, It became the formed and the formless, the
defined and the undefined, the sustaining and the non$sustaining, the
sentient and the insentient, the true and the untrue. Truth became all
this that there is. The! call that Brahman Truth. ertaining to this, there
occurs this verseE
II$vii$'E In the beginning all this #as but the Cnmanifested (Brahman).
Lrom that emerged the manifested. That Brahman created Itself b!
Itself. Therefore It is called the self$creator.
That #hich is kno#n as the self$creator is veril! the source of ,o!8 for
one becomes happ! b! coming in contact #ith that source of ,o!. 4ho,
indeed, #ill inhale, and #ho #ill e2hale, if this Bliss be not there in the
supreme space (#ithin the heart). This one, indeed, enlivens (people).
Lor #henever an aspirant gets fearlessl! established in this un$
perceivable, bodiless, ine2pressible, and un$supporting Brahman, he
reaches the state of fearlessness. Lor, #henever the aspirant creates
the slightest difference in It, he is smitten #ith fear. &evertheless, that
ver! Brahman is a terror to the (so$called) learned man #ho lacks the
unitive outlook.
Illustrative of this is this verse hereE
II$viii$'$0E Out of "is fear the 4ind blo#s. Out of fear the (un rises. Out
of "is fear runs Lire, as also Indra, and %eath, the fifth.
This, then, is an evaluation of that BlissE
(uppose there is a !oung man H in the prime of life, good, learned,
most e2peditious, most strongl! built, and most energetic. (uppose
there lies this earth for him filled #ith #ealth. This #ill be one unit of
human ,o!. If this human ,o! be multiplied a hundred times, it is one ,o!
of the man$Gandharvas, and so also of a follo#er of the @edas
unaffected b! desires. If this ,o! of the man$Gandharvas be multiplied
a hundred times, it is one ,o! of the divine$Gandharvas, and so also of
a follo#er of the @edas unaffected b! desires. If the ,o! of the divine$
Gandharvas be increased a hundredfold, it is one ,o! of the manes
#hose #orld is everlasting, and so also of a follo#er of the @edas
unaffected b! desires. If the ,o! of the manes that d#ell in the
everlasting #orld be increased a hundredfold, it is one ,o! of those that
are born as gods in heaven, and so also of a follo#er of the @edas
untouched b! desires. If the ,o! of those that are born as gods in
heaven be multiplied a hundredfold, it is one ,o! of the gods called the
+arma$%evas, #ho reach the gods through @edic rites, and so also of a
follo#er of the @edas unaffected b! desires. If the ,o! of the gods,
called the +arma$%evas, be multiplied a hundredfold, it is one ,o! of
the gods, and so also of a follo#er of the @edas untarnished b! desires.
If the ,o! of the gods be increased a hundred times, it is one ,o! of
Indra, and so also of a follo#er of the @edas unaffected b! desires. If
the ,o! of Indra be multiplied a hundredfold, it is one ,o! of Brihaspati
and so also of a follo#er of the @edas unaffected b! desires. If the ,o!
of Brihaspati be increased a hundred times, it is one ,o! of @irat, and so
also of a follo#er of the @edas untarnished b! desires. If the ,o! of @irat
be multiplied a hundred times, it is one ,o! of "iran!agarbha, and so
also of a follo#er of the @edas unsullied b! desires.
II$viii$3E "e that is here in the human person, and "e that is there in the
sun, are one. "e #ho kno#s thus attains, after desisting from this
#orld, this self made of food, attains this self made of vital force,
attains this self made of mind, attains this self made of intelligence,
attains this self made of bliss.
F2pressive of this there occurs this verseE
II$i2$'E The enlightened man is not afraid of an!thing after realising
that Bliss of Brahman, failing to reach #hich, #ords turn back along
#ith the mind.
"im, indeed, this remorse does not afflictE I4h! did I not perform good
deeds, and #h! did I perform bad deeds B "e #ho is thus enlightened
strengthens the (elf #ith #hich these t#o are identical8 for it is he,
indeed, #ho kno#s thus, that can strengthen the (elf #hich these t#o
reall! are. This is the secret teaching.
Bhrigu @alli
III$i$'E Bhrigu, the #ell$kno#n son of @aruna, approached his father
@aruna #ith the (formal) reAuest, IO, revered sir, teach me BrahmanJ.
To him he (@aruna) said thisE ILood, vital force, e!e, ear, mind, speech
H (these are the aids to kno#ledge of Brahman)J. To him he (@aruna)
saidE I6rave to kno# that from #hich all these beings take birth, that
b! #hich the! live after being born, that to#ards #hich the! move and
into #hich the! merge. That is BrahmanJ. "e practised concentration.
"e, having practised concentration,
III$ii$'E "e realised food (i.e. @irat, the gross 6osmic person) as
Brahman. Lor it is veril! from food that all these beings take birth, on
food the! subsist after being born and the! move to#ards and merge
into food. "aving realised that, he again approached his father @aruna
#ith the (formal) reAuest. IO, revered sir, teach me BrahmanJ. To him
he (@aruna) saidE I6rave to kno# Brahman through concentration8
concentration is BrahmanJ. "e practised concentration. "e, having
practised concentration,
III$iii$'E "e kne# the vital force as Brahman8 for from the vital force,
indeed, spring all these beings8 having come into being, the! live
through the vital force8 the! move to#ards and enter into the vital
force, "aving kno#n thus, he again approached his father @aruna #ith
the (formal) reAuest. IO, revered sir, teach me BrahmanJ. To him he
(@aruna) saidE I6rave to kno# Brahman through concentration8
concentration is BrahmanJ. "e practised concentration. "aving
practised concentration,
III$iv$'E "e kne# mind as Brahman8 for from mind, indeed, spring all
these beings8 having been born, the! are sustained b! mind8 and the!
move to#ards and merge into mind. "aving kno#n that, he again
approached his father @aruna #ith the (formal) reAuest. IO, revered sir,
teach me BrahmanJ. To him he (@aruna) saidE I6rave to kno# Brahman
through concentration8 concentration is BrahmanJ. "e practised
concentration. "aving practised concentration,
III$v$'E "e kne# kno#ledge as Brahman8 for from kno#ledge, indeed,
spring all these beings8 having been born, the! are sustained b!
kno#ledge8 the! move to#ards and merge in kno#ledge. "aving
kno#n that, he again approached his father @aruna #ith the (formal)
reAuest. IO, revered sir, teach me BrahmanJ. To him he (@aruna) saidE
I6rave to kno# Brahman through concentration8 concentration is
BrahmanJ. "e practised concentration. "aving practised concentration,
III$vi$'E "e kne# Bliss as Brahman8 for from Bliss, indeed, all these
beings originate8 "aving been born, the! are sustained b! Bliss8 the!
move to#ards and merge in Bliss. This kno#ledge realised b! Bhrigu
and imparted b! @aruna (starts from the food$self and) terminates in
the supreme (Bliss), established in the cavit! of the heart. "e #ho
kno#s thus becomes firml! established8 he becomes the possessor of
food and the eater of food8 and he becomes great in progen!, cattle
and the lustre of holiness, and great in glor!.
III$vii$'E "is vo# is that, he should not deprecate food. The vital force is
veril! the food, and the bod! is the eater8 for the vital force is lodged in
the bod!. (;gain, the bod! is the food and the vital force is the eater,
for) the bod! is fi2ed on the vital force. Thus (the bod! and vital force
are both foods8 and) one food is lodged in another. "e #ho kno#s thus
that one food is lodged in another, gets firml! established. "e becomes
a possessor and an eater of food. "e becomes great in progen!, cattle,
and the lustre of holiness and great in glor!.
III$viii$'E "is vo# is that he should not discard food. 4ater, indeed, is
food8 fire is the eater8 for #ater is established on fire. (Lire is food and
#ater is the eater, for) fire resides in #ater. Thus one food is lodged in
another food. "e #ho kno#s thus that one food is lodged in another,
gets firml! established. "e becomes a possessor and an eater of food.
"e becomes great in progen!, cattle, and the lustre of holiness and
great in glor!.
III$i2$'E "is vo# is that he should make food plentiful. Farth is food8
space is eater8 for earth is placed in space. ((pace is food8 and earth is
eater, for) space is placed on earth. Thus one food is lodged in another
food. "e #ho kno#s thus that one food is lodged in another, gets firml!
established. "e becomes a possessor and an eater of food. "e
becomes great in progen!, cattle, and the lustre of holiness and great
in glor!.
III$2$'$*E "is vo# is that he should not refuse an!one come for shelter.
Therefore one should collect plent! of food b! #hatsoever means he
ma!. (;nd one should collect food for the further reason that) the! sa!,
ILood is read! for himJ. Because he offers cooked food in his earl! age
#ith honour, food falls to his share in the earl! age #ith honour.
Because he offers food in his middle age #ith medium courtes!, food
falls to his share in his middle age #ith medium honour. Because he
offers food in his old age #ith scant esteem, food falls to his share in
old age #ith scant consideration. To him #ho kno#s thus (comes the
result as described).
(Brahman is to be meditated on) as preservation in speech8 as
acAuisition and preservation in e2haling and inhaling8 as action in the
hands8 as movement in the feet8 discharge in the anus. There are
meditations on the human plane.
Then follo# the divine ones. (Brahman is to be meditated on) as
contentment in rain8 as energ! in lightning.
III$2$.$0E Brahman is to be #orshipped as fame in beasts8 as light in the
stars8 as procreation, immortalit!, and ,o! in the generative organ8 as
ever!thing in space. One should meditate on that Brahman as the
support8 thereb! one becomes supported. One should meditate on that
Brahman as great8 thereb! one becomes great. One should meditate
on It as thinking8 thereb! one becomes able to think. One should
meditate on It as bo#ing do#n8 thereb! the en,o!able things bo# do#n
to one. One should meditate on It as the most e2alted8 Thereb! one
becomes e2alted. One should meditate on It as Brahman-s medium of
destruction8 thereb! the adversaries that env! such a one die, and so
do the enemies #hom this one dislikes.
This being that is in the human personalit!, and the being that is there
in the sun are one.
III$2$3$5E "e #ho kno#s thus, attains, after desisting from this #orld,
this self made of food. ;fter attaining this self made of food then,
attaining this self made of vital force, then attaining this self made of
mind, then attaining this self made of intelligence, then attaining this
self made of bliss, and roaming over these #orlds #ith command over
food at #ill and command over all forms at #ill, he continues singing
this (ama songE I"alloo ! "alloo ! "alloo ! I am the food, I am the food,
I am the food8 I am the eater, I am the eater, I am the eater8 I am the
unifier, I am the unifier, I am the unifier8 I am ("iran!agarbha) the first
born of this #orld consisting of the formed and the formless, I (as @irat)
am earlier than the gods. I am the navel of immortalit!. "e #ho offers
me thus (as food), protect me ,ust as I am. I, food as I am, eat him up
#ho eats food #ithout offering. I defeat (i.e. engulf) the entire
universe. Our effulgence is like that of the sun. This is the Cpanishad.
together8
"ere ends the Taittiri!opanishad, included in the +rishna$1a,ur$@eda.
Tara Sara Upanishad
6";TF/ $ I
'. "ari Om. Brihaspati asked 1a,navalk!aE IThat #hich is called
+urukshetra is the place of the sacrifice of the %evas and the spiritual
seat of all beings. Therefore #here should one go in order that he ma!
cognise +urukshetra, the place of the sacrifice of the %evas and the
spiritual seat of all beings BJ (To #hich 1a,navalk!a replied)E I;vimukta
is +urukshetra, the place of the sacrifice of the %evas and of the stud!
of Brahman, because it is there that /udra initiates one into the Taraka
Brahman #hen rana (life) goes out. Through this, one becomes
immortal and the en,o!er of >oksha. Therefore one should al#a!s be
in the midst of that place ;vimukta and should never leave, O
/everend (ir, ;vimukta.J Thus said 1a,navalk!a.
*. Then Bharadva,a asked 1a,navalk!aE I4hat is Taraka B 4hat is that
#hich causes one to cross (this mundane e2istence)J. To #hich
1a,navalk!a repliedE IOm &amo &ara!ana!a is the Taraka. It should be
#orshipped as 6hidatma. Om is a single s!llable and of the nature of
;tman. &amah is of t#o s!llables and is of the nature of rakriti
(matter). &ara!ana!a is of five s!llables and is of the nature of
arabrahman. "e #ho kno#s this becomes immortal. Through )Om-, is
Brahma produced8 through )&a- is @ishnu produced8 through )>a- is
/udra produced8 through )&a- is Ishvara produced8 through )/a- is the
;nda$@irat (or @irat of the universe) produced8 through )1a- is urusha
produced8 through )&a- is Bhagavan (Lord) produced8 and through )1a-
is aramatman produced. This ;shtakshara (eight s!llables) of
&ara!ana is the supreme and the highest urusha. Thus is the /ig$@eda
#ith the first foot (or half).
6";TF/ $ II
That #hich is Om is the indestructible, the supreme and Brahman. That
alone should be #orshipped. It is this that is of the eight subtle
s!llables. ;nd this becomes eight, being of eight forms. );- is the first
letter8 )C- is the second8 )>- is the third8 Bindu is the fourth8 &ada is the
fifth8 +ala is the si2th8 +alatita (that be!ond +ala) is the seventh8 and
that #hich is be!ond these is the eighth. It is called Taraka, because it
enables one to cross this mundane e2istence. +no# that Taraka alone
is Brahman and it alone should be #orshippedJ. The (follo#ing) verses
ma! be Auoted hereE
'. ILrom the letter );- came Brahma named =ambavan (the bear). Lrom
the letter )C- came Cpendra, named "ari.
*. Lrom the letter )>- came (hiva, kno#n as "anuman. Bindu is named
Ishvara and is (atrughna, the Lord of the discuss itself.
.. &ada should be kno#n as the great Lord named Bharata and the
sound of the conch itself. Lrom +ala came the urusha himself as
Lakshmana and the bearer of the earth.
0. +alatita is kno#n as the goddess (ita "erself. That #hich is be!ond
is the aramatman named (ri /ama and is the highest urusha.
;ll this is the e2planation of the letter Om, #hich is the past, the
present and future and #hich is other than these (viD.,) Tattva, >antra,
@arna (colour), %evata (deit!), 6hhandas (metre), /ik, +ala, (akti and
(rishti (creation). "e #ho kno#s this becomes immortal. (Thus is) 1a,ur$
@eda #ith the second footJ.
6";TF/ $ III
Then Bharadva,a asked 1a,navalk!aE IThrough #hat >antra is
aramatman pleased and sho#s his o#n ;tman (to persons) B lease
tell thisJ. 1a,navalk!a repliedE
'. Om. "e #ho is (ri$aramatman, &ara!ana and the Lord described b!
(the letter) );- and is =ambavan (the bear) and Bhuh, Bhuvah and
(uvah8 (alutation to "im !
*. Om. "e #ho is (ri$aramatman, &ara!ana and the Lord described b!
(the letter) )C- and is Cpendra (or) "ari and Bhuh, Bhuvah and (uvah8
(alutation to "im !
.. Om. "e #ho is (ri$aramatman, &ara!ana and the Lord described b!
(the letter) )>- and is of the form of (hiva (or) "anuman and Bhuh,
Bhuvah and (uvah8 (alutation to "im !
0. Om. "e #ho is (ri$aramatman, &ara!ana, the Lord of (atrughna of
the form of Bindu and the Bhuh, Bhuvah and (uvah8 (alutation to "im !
3. Om. "e #ho is (ri$aramatman, &ara!ana and the Lord, and is
Bharata of the form of &ada and the Bhuh, Bhuvah and (uvah8
(alutation to "im !
Lakshmana of the form of +ala and the Bhuh, Bhuvah and (uvah8
(alutation to "im !
+alatita, the Goddess (ita, of the form of 6hit and the Bhuh, Bhuvah
and (uvah8 (alutation to "im !
9. Om. "e #ho is (ri$aramatman, &ara!ana and the Lord that is
be!ond that (+alatita), is the supreme urusha and is the ancient
urushottama, the eternal, the immaculate, the enlightened, the
emancipated, the true, the highest bliss, the endless, the secondless
and the all$full H that Brahman is m!self. I am /ama and the Bhuh,
Bhuvah and (uvah8 (alutation to "im !
"e #ho has mastered this eightfold >antra is purified b! ;gni8 he is
purified b! @a!u8 he is purified b! the sun8 he is purified b! (hiva8 he is
kno#n b! all the %evas. "e attains the fruit of reciting Itihasas,
uranas, /udra (>antras), a hundred thousand times. "e #ho
repeatedl! remembers (or recites) the ;shtakshara (the eight$s!llabled
>antra) of &ara!ana gains the fruit of the recitation of Ga!atri a
hundred thousand times or of ranava (Om) a m!riad of times. "e
purifies (his ancestors) ten (degrees) above and (his descendants) ten
(degrees) belo#. "e attains the state of &ara!ana. "e #ho kno#s this
(attains) the state of &ara!ana).
Like the e!e (#hich sees #ithout an! obstacle) the things spread (in
the sk!), the #ise ever see this supreme seat of @ishnu. Brahmanas
#ho are spirituall! a#ake praise in diverse #a!s and illuminate the
supreme abode of @ishnu. Thus is the Cpanishad. (Thus is) the (ama$
@eda #ith the third foot. "ari Om Tat (at !
"ere ends the Tarasara Cpanishad belonging to the (ukla$1a,ur$@eda.
Te,o-Bindu Upanishad
together8
6";TF/ $ I
'. ;/;>$%"1;&; (the supreme meditation) should be upon Te,o$bindu
(the seed or source of spiritual light), #hich is the ;tma of the
universe, #hich is seated in the heart, #hich is of the siDe of an atom,
#hich pertains to (hiva, #hich is Auiescent and #hich is gross and
subtle, as also above these Aualities.
*. That alone should be the %h!ana of the >unis as #ell as of men,
#hich is full of pains, #hich is difficult to meditate on, #hich is difficult
to perceive, #hich is the emancipated one, #hich is deca!less and
#hich is difficult to attain.
.. One #hose food is moderate, #hose anger has been controlled, #ho
has given up all love for societ!, #ho has subdued his passions, #ho
has overcome all pairs (heat and cold etc.), #ho has given up his
egoism, #ho does not bless an!one nor take an!thing from others8
0. ;nd also #ho goes #here the! naturall! ought not to go and
naturall! #ould not go #here the! like to go H such persons also obtain
three in the face. "amsa is said to have three seats.
3. Therefore kno# it is the greatest of m!steries, #ithout sleep and
#ithout support. It is ver! subtle, of the form of (oma and is the
supreme seat of @ishnu.
5. That seat has three faces, three gunas and three %hatus and is
formless, motionless, changeless, siDeless and supportless.
7. That seat is #ithout Cpadhi and is above the reach of speech and
mind. It is (vabhava ((elf or nature) reachable onl! b! Bhava (being).
9. The indestructible seat is associateless, #ithout bliss, be!ond mind,
difficult to perceive, emancipated and changeless. It should be
meditated upon as the liberated, the eternal, the permanent and the
indestructible.
:. It is Brahman, is ;dh!atma (or the deit! presiding as ;tma) and is
the highest seat of @ishnu. It is inconceivable, of the nature of
6hidatma and above the ;kasa.
'<. It is void and non$void and be!ond 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 space8 it is neither supreme
nor above the supreme. It is inconceivable, unkno#able, non$truth and
not the highest.
'*. It is realised b! the >unis, but the %evas do not kno# the supreme
One. ;varice, delusion, fear, pride, passion, anger, sin8
'.. "eat, cold, hunger, thirst, thought and fanc! H (all these do not
e2ist in It). (In It) there is no pride of (belonging to) the Brahmana
caste, nor is there the collection of the knot of salvation.
'0. (In It) there is no fear, no happiness, no pains, neither fame nor
disgrace. That #hich is #ithout these states is the supreme Brahman.
'3. 1ama (forbearance), &i!ama (religious observance), T!aga
(renunciation), >ouna (silence) according to time and place, ;sana
(posture), >ulabandha, seeing all bodies as eAual, the position of the
e!e8
'5. rana$sam!amana (control of breath), rat!ahara (sub,ugation of
the senses), %harana, ;tma$%h!ana and (amadhi H these are spoken
of as the parts (of 1oga) in order.
'7. That is called 1ama in #hich one controls all his organs (of sense
and actions) through the @i,nana that all is Brahman8 this should be
practised often and often.
'9. &i!ama, in #hich there is the supreme bliss en,o!ed through the
flo#ing (or inclination) of the mind to#ards things of the same
(spiritual) kind, (viD., Brahman) and the abandoning of things differing
from one another is practised b! the sages as a rule.
':. In T!aga (renunciation), one abandons the manifestation (or
ob,ects) of the universe through the cognition of ;tman that is (at and
6hit. This is practised b! the great and is the giver of immediate
salvation.
*<. >ouna (the silence), in #hich, #ithout reaching That, speech
returns along #ith mind, is fit to be attained b! the 1ogins and should
be ever #orshipped b! the ignorant (even).
*'. "o# is it possible to speak of )That-, from #hich speech returns B
"o# should it be described as the universe as there is no #ord to
describe it B
**. It is )That- #hich is (reall!) called silence and #hich is naturall!
understood (as such). There is silence in children, but #ith #ords
(latent)8 #hereas the kno#ers of Brahman have it (silence) but #ithout
#ords.
*.. That should be kno#n as )the lonel! seat- in #hich there is no man
in the beginning, middle, or end and through #hich all this (universe) is
full! pervaded.
*0$*3. The illusion of Brahma and all other beings takes place #ithin
one t#inkling (of "is e!e). That should be kno#n as ;sana (posture), in
#hich one has #ith ease and #ithout fatigue (uninterrupted)
meditation of Brahman8 that is described b! the #ord +ala (time), that
is endless bliss and that is secondless. Fver!thing else is the destro!er
of happiness.
*5. That is called (iddhasana ((iddha$posture) in #hich the (iddhas
(ps!chical personages) have succeeded in realising the endless One as
the support of the universe containing all the elements, etc.
*7. That is called the >ulabandha, #hich is the >ula (root) of all #orlds
and through #hich the root 6hitta is (Bandha) bound. It should be
al#a!s practised b! the /a,a!ogins.
*9. One after having kno#n the eAualit! of the ;ngas (or parts of 1oga)
point to one and the same Brahman, should be absorbed in that eAual
(or uniform) Brahman8 if not, there is not that eAualit! (attained). Then
like a dr! tree, there is straightness (or uniformit! throughout).
*:. >aking one-s vision full of spiritual #isdom, one should look upon
the #orld as full of Brahman. That vision is ver! noble. It is (generall!)
aimed at the tip of the nose8
.<. But it should be directed to#ards that seat (of Brahman) #herein
the cessation of seer, the seen and sight #ill take place and not
to#ards the tip of the nose.
.'. That is called rana!ama (the control of breath), in #hich there is
the control of the modifications (of mind) through the cognition of
Brahman in all the states of 6hitta and others.
.*. The checking of (the conception of the realit! of) the universe, is
said to be e2piration. The conception of )I am Brahman- is inspiration.
... The holding on (long) to this conception #ithout agitation is
cessation of breath. (uch is the practice of the enlightened.
.0. The ignorant close their nose. That should be kno#n as rat!ahara,
through #hich one sees ;tman (even) in the ob,ects of sense and
pleases 6hitta through >anas. It should be practised often and often.
.3. Through seeing Brahman #herever the mind goes, the %harana is
meant that state #here one indulges in the good thoughtE
.5. )I am Brahman alone-, and is #ithout an! support. This %h!ana is
the giver of supreme bliss.
.7. Being first in a state of changelessness and then thoroughl!
forgetting (even) that state o#ing to the cognition of the (true) nature
of Brahman H this is called (amadhi.
.9. This kind of bliss should be practised (or en,o!ed) b! a #ise person
till his cognition itself united in a moment #ith the state of rat!ag
(;tman).
.:. Then this +ing of 1ogins becomes a (iddha and is #ithout an! aid
(outside himself). Then he #ill attain a state, ine2pressible and
unthinkable.
0<. 4hen (amadhi is practised, the follo#ing obstacles arise #ith great
force H absence of right inAuir!, laDiness, inclination to en,o!ment8
0'. ;bsorption (in material ob,ect), Tamas, distraction, impatience,
s#eat and absent$mindedness. ;ll these obstacles should be overcome
b! inAuirers into Brahman.
0*. Through Bhava$@rittis (#orldl! thoughts), one gets into them.
Through (un!a$@rittis (void or empt! thoughts), one gets into them.
But through the @rittis of Brahman, one gets fullness.
0.. Therefore one should develop fullness through this means (of
Brahman). "e #ho abandons this @ritti of Brahman, #hich is ver!
purif!ing and supreme H that man lives in vain like a beast.
00. But he #ho understands this @ritti (of Brahman) and having
understood it makes advances in it, becomes a good and blessed
person, deserving to be #orshipped b! the three #orlds.
03. Those #ho are greatl! developed through the ripening (of their
past +armas) attain the state of Brahman8 others are simpl! reciters of
#ords.
05. Those #ho are clever in arguments about Brahman, but are #ithout
the action pertaining to Brahman and #ho are greatl! attached to the
#orld H those certainl! are born again and again (in this #orld) through
their ;,nana8
07. (The former) never remain, even for half a moment H #ithout the
@ritti of Brahman, like Brahma and others, (anaka, etc., (uka and
others.
09. 4hen a cause is sub,ect to changes, it (as an effect) must also
have its cause. 4hen the cause ceases to e2ist in truth, the effect
perishes through right discrimination. Then that substance (or
principle) #hich is be!ond the scope of #ords, remains pure.
0:. ;fter that, @ritti =nana arises in their purified mind8 through
meditation #ith transcendental energ!, there arises a firm certitude.
3<. ;fter reducing the visible into the invisible state, one should see
ever!thing as Brahman. The #ise should ever sta! in bliss #ith their
understanding full of the essence of 6hit.
Thus ends the first chapter.
6";TF/ $ II
Then the +umara asked (hivaE Ilease e2plain to me the nature of
6hinmatra, that is the partless non$dual essenceJ. The great (hiva
repliedE
'$*.. IThe partless non$dual essence is the visible. It is the #orld, it is
the e2istence, it is the (elf, it is mantra, it is action, it is spiritual
#isdom, it is #ater. It is the earth, it is ;kasa, it is the books, it is the
three @edas, it is the Brahman, it is the religious vo#, it is =iva, it is ;,a
(the unborn), it is Brahma, it is @ishnu, it is /udra8 it is I, it is ;tman, it
is the Guru. It is the aim, it is sacrifice, it is the bod!, it is >anas, it is
6hitta, it is happiness, it is @id!a8 it is the undifferentiated, it is the
eternal, it is the supreme, it is ever!thing. O si2$faced one, different
from It there is nothing. &one, none but It8 It is I. It is gross, it is subtle,
it is kno#able, it is thou8 it is the m!sterious8 it is the kno#er8 it is
e2istence, it is mother, it is father, it is brother, it is husband, It is (utra
(;tman), it is @irat. It is the bod!, it is the head, it is the internal, it is
the eternal, it is full, it is nectar, it is Gotra (clan), it is Griha (the
house), it is the preservable, it is the moon, it is the stars, it is the sun,
it is the hol! seat. It is forgiveness, it is patience, it is the gunas, it is
the #itness. It is a friend, it is a relative, it is an all!, it is the king,
to#n, kingdom and sub,ects. It is Om, =apa, meditation, the seat, the
one #orth! to be taken (in), the heart, the =!otis, (#arga (heaven) and
(elfJ.
*0. I;ll the partless and non$dual essence should be regarded as
6hinmatra. 6hinmatra alone is the ;bsolute 6onsciousness8 and this
partless non$dual essence alone is the (real) essence.
*3. ;ll having consciousness alone e2cept those having changes, are
6hinmatra. ;ll this is 6hinmatra.
*5. "e is 6hinma!a8 the state of ;tman is kno#n as 6hinmatra and the
partless non$dual essence. The #hole #orld is 6hinmatra. 1our state
and m! state are 6hinmatra.
*7. ;kasa, earth, #ater, @a!u, ;gni, Brahma, @ishnu, (hiva and all else
that e2ist or do not, are 6hinmatra.
*9. That #hich is the partless non$dual essence is 6hinmatra. ;ll the
past, present and future are 6hinmatra.
*:. (ubstance and time are 6hinmatra. +no#ledge and the kno#able
are 6hinmatra. The kno#er is 6hinmatra. Fver!thing is 6hinmatra.
.<. Fver! speech is 6hinmatra. 4hatever else is 6hinmatra. ;sat and
(at are 6hinmatra.
.'. The beginning and end are 6hinmatra8 that #hich is in the
beginning and end is 6hinmatra ever. The Guru and the disciple are
6hinmatra. If the seer and the seen are 6hinmatra, then the! are
al#a!s 6hinma!a.
.*. ;ll things #ondrous are 6hinmatra. The (gross) bod! is 6hinmatra,
as also subtle and causal bodies. There is nothing be!ond 6hinmatra.
... I and thou are 6hinmatra. Lorm and non$form are 6hinmatra. @irtue
and vice are 6hinmatra. The bod! is a s!mbol of 6hinmatra.
.0. (ankalpa, kno#ing, >antra and others, the gods invoked in
>antras8
.3. The gods presiding over the eight Auarters the phenomenal and
the supreme Brahman are nothing but 6hinmatra. There is nothing
#ithout 6hinmatra.
.5$.9. >a!a is nothing #ithout 6hinmatra. u,a (#orship) is nothing
#ithout 6hinmatra. >editation, truth, sheaths and others, the (eight)
@asus, silence, non$silence and indifference to ob,ects H are nothing
#ithout 6hinmatra. Fver!thing is from 6hinmatra. 4hatever is seen
and ho#ever seen H it is 6hinmatra so far.
.:$0'. 4hatever e2ists and ho#ever distant is 6hinmatra. 4hatever
elements e2ist, #hatever is perceived and #hatever is @edanta H all
these are 6hinmatra. 4ithout 6hinmatra, there is no motion, no
>oksha and no goal aimed at. Fver!thing is 6hinmatra. Brahman that
is the partless non$dual essence is kno#n to be nothing but 6hinmatra.
0*. Thou, O Lord, art the partless non$dual essence (stated) in the
books, in me, in Thee and in the ruler. "e #ho thus perceives )I- as of
one homogeneit! (pervading ever!#here) #ill at once be emancipated
through this spiritual #isdom. "e is his o#n Guru #ith this profound
spiritual #isdom.
Thus ends the second chapter.
6";TF/ $ III
The +umara addressed his father (again)E Ilease e2plain to me the
realisation of ;tmanJ. To #hich the great (hiva saidE
'$.. II am of the nature of the arabrahman. I am the supreme bliss. I
am solel! of the nature of divine #isdom. I am the sole supreme, the
sole Auiescence, the sole 6hinma!a, the sole unconditioned, the sole
permanent and the sole (attva. I am the )I- that has given up )I-. I am
one that is #ithout an!thing. I am full of 6hidakasha.
0. I am the sole fourth one. I am the sole one above the fourth (state of
Tur!a). I am of the nature of (pure) consciousness. I am ever of the
nature of the bliss$consciousness.
3$7. I am of the nature of the non$dual. I am ever of a pure nature,
solel! of the nature of divine #isdom, of the nature of happiness,
#ithout fancies, desires or diseases of the nature of bliss, #ithout
changes or differentiations and of the nature of the eternal one
essence and 6hinmatra.
9. >! real nature is indescribable, of endless bliss, the bliss above (at
and 6hit and the interior of the interior. I am be!ond reach of >anas
and speech.
:. I am of the nature of ;tmic bliss, true bliss and one #ho pla!s #ith
(m!) ;tman8 I am ;tman and (adashiva.
'<. >! nature is ;tmic spiritual effulgence. I am the essence of the
=!otis of ;tman. I am #ithout beginning, middle, or end. I am like the
sk!.
''. I am solel! (at, ;nanda and 6hit #hich is unconditioned and pure. I
am the (achchidananda that is eternal, enlightened and pure.
'*. I am ever of the nature of the eternal (esha (serpent$time). I am
ever be!ond all. >! nature is be!ond form. >! form is supreme ;kasa.
'.. >! nature is of the bliss of earth. I am ever #ithout speech. >!
nature is the all$seat (foundation of all).
'0$'3. I am ever replete #ith consciousness, #ithout the attachment of
bod!, #ithout thought, #ithout the modifications of 6hitta, the sole
essence of 6hidatma, be!ond the visibilit! of all and of the form of
vision. >! nature is ever full.
'5. I am ever full! contented, the all, and Brahman, and the ver!
consciousness8 I am )I-. >! nature is of the earth.
'7$*'. I am the great ;tman and the supreme of the supreme8 I appear
sometimes as different from m!self8 sometimes as possessing a bod!,
sometimes as a pupil and sometimes as the basis of the #orlds. I am
be!ond the three periods of time, am #orshipped b! the @edas, am
determined b! the sciences and am fi2ed in the 6hitta. There is
nothing left out b! me, neither the earth nor an! other ob,ects here.
+no# that there is nothing #hich is out of m!self. I am Brahma, a
(iddha, the eternall! pure, non$dual one. Brahman, #ithout old age or
death.
**$*3. I shine b! m!self8 I am m! o#n ;tman, m! o#n goal, en,o!
m!self, pla! in m!self, have m! o#n spiritual effulgence, am m! o#n
greatness and am used to pla! in m! o#n ;tman, look on m! o#n
;tman, and am in m!self happil! seated. I have m! o#n ;tman as the
residue, sta! in m! o#n consciousness, and pla! happil! in the
kingdom of m! o#n ;tman. (itting on the real throne of m! o#n
;tman, I think of nothing else but m! o#n ;tman.
*5$.*. I am 6hidrupa alone, Brahman alone, (achchidananda, the
secondless, the one replete #ith bliss and the sole Brahman and ever
#ithout an!thing, have the bliss of m! o#n ;tman, the unconditioned
bliss, and am al#a!s ;tma$;kasa. I alone am in the heart like 6hid$
adit!a (the consciousness$sun). I am content in m! o#n ;tman, have
no form, or no deca!, am #ithout, the number one, have the nature of
an unconditioned and emancipated one, and I am subtler than ;kasa8 I
am #ithout the e2istence of beginning or end, of the nature of the all$
illuminating, the bliss greater than the great, of the sole nature of (at,
of the nature of pure >oksha, of the nature of truth and bliss, full of
spiritual #isdom and bliss, of the nature of #isdom alone and of the
nature of (achchidananda. ;ll this is Brahman alone. There is none
other than Brahman and that is )I-. I am Brahman that is (at and bliss
and the ancient.
... The #ord )thou- and the #ord )that- are not different from me. I am
of the nature of consciousness. I am alone the great (hiva.
.0. I am be!ond the nature of e2istence. I am of the nature of
happiness. ;s there is nothing that can #itness me, I am #ithout the
state of #itness.
.3. Being purel! of the nature of Brahman, I am the eternal ;tman. I
alone am the ;disesha (the primeval (esha). I alone am the (esha.
.5. I am #ithout name and form, of the nature of bliss, of the nature of
being unperceivable b! the senses and of the nature of all beings8
.7$.:. 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, be!ond reach of speech and mind, of the nature of bliss
ever!#here, of the nature of fullness ever!#here, of the nature of
earthl! bliss, of the nature of contentment ever!#here, the supreme
nectar! essence and the one and secondless (at, (viD.,) Brahman.
There is no doubt of it.
0<$0.. I am of the nature of all$void. I am the one that is given out b!
the @edas. I am of the nature of the emancipated and emancipation, of
&irvanic bliss, of truth and #isdom, of (at alone and bliss, of the one
be!ond the fourth, of one #ithout fanc! and ever of the nature of ;,a
(the unborn). I am #ithout 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 6hit. I am neither e2isting
nor non$e2isting.
00$03. I am not of the nature of an!thing. I am of the nature of the
actionless. I am #ithout parts. I have no semblance, no manas, no
sense, no Buddhi, no change, none of the three bodies, neither the
#aking, dreaming, or dreamless sleeping states.
05. I am neither of the nature of the three pains nor of the three
desires. I have neither (ravana nor >anana in 6hidatma in order to
attain salvation.
07. There is nothing like me or unlike me. There is nothing #ithin me. I
have none of the three bodies.
09. The nature of >anas is unreal, the nature of Buddhi is unreal, the
nature of ;ham (the )I-) is unreal8 but I am the unconditioned, the
permanent and the unborn.
0:. 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 /eal and the
pure.
3<. That #hich is heard is unreal, all the @edas are unreal, the (hastras
are unreal, but I am the /eal and of the nature of 6hit.
3'. The >urtis (Brahma, @ishnu and /udra having limitation) are
unreal, all the creation is unreal, all the Tattvas are unreal, but kno#
that I am the great (adashiva.
3*. The master and the disciple are unreal, the mantra of the Guru is
unreal, that #hich is seen is unreal, but kno# me to be the /eal.
3.. 4hatever is thought of is unreal, #hatever is la#ful is unreal,
#hatever is beneficial is unreal, but kno# me to be the /eal.
30. +no# the urusha (ego) to be unreal, kno# the en,o!ments to be
unreal, kno# things seen and heard are unreal as also the one #oven
#arp$#ise and #oof$#ise, viD., this universe8
33$35. 6ause and non$cause are unreal, things lost or obtained are
unreal. ains and happiness are unreal, all and non$all are unreal, gain
and loss are unreal, victor! and defeat are unreal.
37$3:. ;ll the sound, all the touch, all the forms, all the taste, all the
smell and all ;,nana are unreal. Fver!thing is al#a!s unreal H the
mundane e2istence is unreal H all the Gunas are unreal. I am of the
nature of (at. One should cognise his o#n ;tman alone. One should
al#a!s practise the mantra of his ;tman.
5<$5:. The mantra (;ham Brahmashmi) )I am Brahman- removes all
the sins of sight, destro!s all other mantras, destro!s all the sins of
bod! and birth, the noose of 1ama, the pains of dualit!, the thought of
difference, the pains of thought, the disease of Buddhi, the bondage of
6hitta, all diseases, all grieves and passions instantaneousl!, the
po#er of anger, the modifications of 6hitta, (ankalpa, 6rores of sins, all
actions and the ;,nana of ;tman.
7<$7'. The mantra )I am Brahman- gives indescribable bliss, gives the
state of ;,ada (the non inertness or the undeca!ing) and kills the
demon of non$;tman. The thunderbolt )I am Brahman- clears all the hill
of not$;tman.
7*. The #heel )I am Brahman- destro!s the ;suras of not$;tman. The
>antra )I am Brahman- #ill relieve all (persons).
7.. The >antra )I am Brahman- gives spiritual #isdom and bliss. There
are seven 6rores of great >antras and there are @ratas (vo#s) of (or
!ielding) hundred 6rores of births.
70. "aving given up all other >antras, one should ever practise this
>antra. "e obtains at once salvation and there is not even a particle of
doubt about it.
Thus ends the third chapter.
6";TF/ $ I@
The +umara asked the great LordE Ilease e2plain to me the nature of
=ivanmukti (embodied salvation) and @idehamukti (disembodied
salvation).J To #hich the great (hiva repliedE
'. II am 6hidatma. I am ara$;tma. I am the &irguna, greater than the
great. One #ho #ill simpl! sta! in ;tman is called a =ivanmukta.
*. "e #ho realisesE )I am be!ond the three bodies, I am the pure
consciousness and I am Brahman-, is said to be a =ivanmukta.
.. "e is said to be a =ivanmukta, #ho realisesE )I am of the nature of the
blissful and of the supreme bliss, and I have neither bod! nor an! other
thing e2cept the certitude )I am Brahman- onl!.
0$5. "e is said to be a =ivanmukta #ho has not at all got the )I- in
m!self, but #ho sta!s in 6hinmatra (absolute consciousness) alone,
#hose interior is consciousness alone, #ho is onl! of the nature of
6hinmatra, #hose ;tman is of the nature of the all$full, #ho has ;tman
left over in all, #ho is devoted to bliss, #ho is undifferentiated, #ho is
all$full of the nature of consciousness, #hose ;tman is of the nature of
pure consciousness, #ho has given up all affinities (for ob,ects), #ho
has unconditioned bliss, #hose ;tman is tranAuil, #ho has got no other
thought (than Itself) and #ho is devoid of the thought of the e2istence
of an!thing.
7$''(a). "e is said to be a =ivanmukta #ho realisesE )I have no 6hitta,
no Buddhi, no ;hamkara, no sense, no bod! at an! time, no ranas, no
>a!a, no passion and no anger, I am the great, I have nothing of these
ob,ects or of the #orld and I have no sin, no characteristics, no e!e, no
>anas, no ear, no nose, no tongue, no hand, no #aking, no dreaming,
or causal state in the least or the fourth state.-
''(b)$.<(a). "e is said to be a =ivanmukta, #ho realisesE );ll this is not
mind, I have no time, no space, no ob,ect, no thought, no (nana
(bathing), no (andh!as( ,unction$period ceremonies), no deit!, no
place, no sacred places, no #orship, no spiritual #isdom, no seat, no
relative, no birth, no speech, no #ealth, no virtue, no vice, no dut!, no
auspiciousness, no =iva, not even the three #orlds, no salvation, no
dualit!, no @edas, no mandator! rules, no pro2imit!, no distance, no
kno#ledge, no secrec!, no Guru, no disciple, no diminution, no e2cess,
no Brahma, no @ishnu, no /udra, no moon, no earth, no #ater, no
@a!u, no ;kasa, no ;gni, no clan, no Laksh!a (ob,ect aimed at), no
mundane e2istence, no meditator, no ob,ect of meditation, no >ans, no
cold, no heat, no thirst, no hunger, no friend, no foe, no illusion, no
victor!, no past, present, or future, no Auarters, nothing to be said or
heard in the least, nothing to be gone to (or attained), nothing to be
contemplated, en,o!ed or remembered, no en,o!ment, no desire, no
1oga, no absorption, no garrulit!, no Auietude, no bondage, no love, no
,o!, no instant ,o!, no hugeness, no smallness, neither length nor
shortness, neither increase nor decrease, neither ;dh!aropa (illusor!
attribution) nor ;pavada (#ithdra#al of that conception) , no oneness,
no man!ness, no blindness, no dullness, no skill, no flesh, no blood, no
l!mph, no skin, no marro#, no bone, no skin, none of the seven
%hatus, no #hiteness, no redness, no blueness, no heat, no gain,
neither importance nor non$importance, no delusion, no perseverance,
no m!ster!, no race, nothing to be abandoned or received, nothing to
be laughed at, no polic!, no religious vo#, no fault, no be#ailments, no
happiness, neither kno#er nor kno#ledge nor the kno#able, no (elf,
nothing belonging to !ou or to me, neither !ou nor I, and neither old
age nor !outh nor manhood8 but I am certainl! Brahman. )I am
certainl! Brahman. I am 6hit, I am 6hit-.
.<(b)$.'. "e is said to be a =ivanmukta #ho cognisesE )I am Brahman
alone, I am 6hit alone, I am the supreme-. &o doubt need be
entertained about this8 )I am "amsa itself, I remain of m! o#n #ill, I
can see m!self through m!self, I reign happ! in the kingdom of ;tman
and en,o! in m!self the bliss of m! o#n ;tman-.
.*. "e is a =ivanmukta #ho is himself, the foremost and the one
undaunted person #ho is himself the lord and rests in his o#n (elf.
... "e is a @idehamukta #ho has become Brahman, #hose ;tman has
attained Auiescence, #ho is of the nature of Brahmic bliss, #ho is
happ!, #ho is of a pure nature and #ho is a great >ouni (observer of
silence).
.0$.7. "e is a @idehamukta #ho remains in 6hinmatra alone #ithout
(even) thinking thusE )I am all ;tman, the ;tman that is eAual (or the
same) in all, the pure, #ithout one, the non$dual, the all, the self onl!,
the birthless and the deathless H I am m!self the undeca!ing ;tman
that is the ob,ect aimed at, the sporting, the silent, the blissful, the
beloved and the bondless salvation H I am Brahman alone H I am 6hit
alone-.
.9. "e is a @idehamukta #ho having abandoned the thoughtE )I alone
am the Brahman- is filled #ith bliss.
.:$07(a). "e is a @idehamukta #ho having given up the certaint! of
the e2istence or non$e2istence of all ob,ects is pure 6hidananda (the
consciousness$bliss), #ho having abandoned (the thought)E )I am
Brahman- (or) )I am not Brahman- does not mingle his ;tman #ith
an!thing, an!#here or at an! time, #ho is ever silent #ith the silence
of (at!a, #ho does nothing, #ho has gone be!ond Gunas, #hose
;tman has become the ;ll, the great and the purifier of the elements,
#ho does not cognise the change of time, matter, place, himself or
other differences, #ho does not see (the difference of) )I-, )thou-, )this-,
or )that-, #ho being of the nature of time is !et #ithout it, #hose
;tman is void, subtle and universal, but !et #ithout (them), #hose
;tman is divine and !et #ithout %evas, #hose ;tman is measurable
and !et #ithout measure, #hose ;tman is #ithout inertness and #ithin
ever! one, #hose ;tman is devoid of an! (ankalpa, #ho thinks al#a!sE
)I am 6hinmatra, I am simpl! aramatman, I am onl! of the nature of
spiritual #isdom, I am onl! of the nature of (at, I am afraid of nothing
in this #orld-, and #ho is #ithout the conception of %evas, @edas and
sciences, );ll this is consciousness, etc.,- and regards all as void.
07(b)$09. "e is a @idehamukta #ho has realised himself to be
6haitan!a alone, #ho is remaining at ease in the pleasure$garden of
his o#n ;tman, #hose ;tman is of an illimitable nature, #ho is #ithout
conception of the small and the great and #ho is the fourth of the
fourth state and the supreme bliss.
0:$3.(a). "e is a @idehamukta #hose ;tman is nameless and formless,
#ho is the great spiritual #isdom of the nature of bliss and of the
nature of the state be!ond Tur!a, #ho is neither auspicious nor
inauspicious, #ho has 1oga as his ;tman, #hose ;tman is associated
#ith 1oga, #ho is free from bondage or freedom, #ithout Guna or non$
Guna, #ithout space, time, etc., #ithout the #itnessable and the
#itness, #ithout the small or the great and #ithout the cognition of the
universe or even the cognition of the nature of Brahman, but #ho finds
his spiritual effulgence in his o#n nature, #ho finds bliss in himself,
#hose bliss is be!ond the scope of #ords and mind and #hose thought
is be!ond the be!ond.
3.(b)$30. "e is said to be a @idehamukta #ho has gone be!ond (or
mastered Auite) the modifications of 6hitta, #ho illumines such
modifications and #hose ;tman is #ithout an! 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)
b! all.
33$5*. "e is a @idehamukta #hose e2ternal ;tman invisible to others is
the supreme bliss aiming at the highest @edanta, #ho drinks of the
,uice of the nectar of Brahman, #ho has the nectar of Brahman as
medicine, #ho is devoted to the ,uice of the nectar of Brahman, #ho is
immersed in that ,uice, #ho has the beneficent #orship of the Brahmic
bliss, #ho is not satiated #ith the ,uice of the nectar of Brahman, #ho
realises Brahmic bliss, #ho cognises the (hiva bliss in Brahmic bliss,
#ho has the effulgence of the essence of Brahmic bliss, #ho has
become one #ith it, #ho lives in the household of Brahmic bliss, has
mounted the car of Brahmic bliss, #ho has an imponderable 6hit being
one #ith it, #ho is supporting (all), being full of it, #ho associates #ith
me having it, #ho sta!s in ;tman having that bliss and #ho thinksE );ll
this is of the nature of ;tman, there is nothing else beside ;tman, all is
;tman, I am ;tman, the great ;tman, the supreme ;tman and ;tman
of the form of bliss-.
5.$59(a). "e #ho thinksE )>! nature is full, I am the great ;tman, I am
the all$contented and the permanent ;tman. I am the ;tman pervading
the heart of all, #hich is not stained b! an!thing, but #hich has no
;tman8 I am the ;tman #hose nature is changeless, I am the Auiescent
;tman8 and I am the man! ;tman-. "e #ho does not think this is
=ivatma and that is aramatma, #hose ;tman is of the nature of the
emancipated and the non$emancipated, but #ithout emancipation or
bondage, #hose ;tman is of the nature of the dual and the non$dual
one, but #ithout dualit! and non$dualit!8 #hose ;tman is of the nature
of the ;ll and the non$;ll, but #ithout them8 #hose ;tman is of the
nature of the happiness arising from ob,ects obtained and en,o!ed, but
#ithout it8 and #ho is devoid of an! (ankalpa H such a man is a
@idehamukta.
59(b)$7:. "e #hose ;tman is partless, stainless, enlightened, urusha,
#ithout bliss, etc., of the nature of the nectar, of the nature of the
three periods of time, but #ithout them8 #hose ;tman is entire and
non$measurable, being sub,ect to proof though #ithout proof8 #hose
;tman is the eternal and the #itness, but #ithout eternalit! and
#itness8 #hose ;tman is of the nature of the secondless, #ho is the
self$shining one #ithout a second, #hose ;tman cannot be measured
b! @id!a and ;vid!a but #ithout them8 #hose ;tman is #ithout
conditionedness or unconditionedness, #ho is #ithout this or the
higher #orlds, #hose ;tman is #ithout the si2 things beginning #ith
(ama, #ho is #ithout the Aualifications of the aspirant after salvation,
#hose ;tman is #ithout gross, subtle, causal and the fourth bodies and
#ithout the ;nna, rana, >anas and @i,nana sheaths8 #hose ;tman is
of the nature of ;nanda (bliss) sheath, but #ithout five sheaths8 #hose
;tman is of the nature of &irvikalpa, is devoid of (ankalpa, #ithout the
characteristics of the visible or the audible and of the nature of void,
o#ing to unceasing (amadhi, #ho is #ithout beginning, middle, or end8
#hose ;tman is devoid of the #ord ra,nana, #ho is #ithout the idea )I
am Brahman-, #hose ;tman is devoid (of the thought) of )thou art-,
#ho is #ithout the thought )this is ;tman-, #hose ;tman is devoid of
that #hich is described b! Om, #ho is above the reach of an! speech
or the three states and is the indestructible and the 6hidatma, #hose
;tman is not the one #hich can be kno#n b! ;tman and #hose ;tman
has neither light nor darkness. (uch a personage is a @idehamukta.
9<$9'. Look onl! upon ;tman8 kno# It as !our o#n. Fn,o! !our ;tman
!ourself and sta! in peace. O si2$faced one, be content in !our o#n
;tman, be #andering in !our o#n ;tman and be en,o!ing !our o#n
;tman. Then !ou #ill attain @idehamuktiJ.
Thus ends the fourth chapter
6";TF/ $ @
The sage named &idagha addressed the venerable /ibhuE IO Lord
please e2plain to me the discrimination of ;tman from non$;tmanJ.
The (age replied thusE
'$0(a). IThe furthest limit of all @ak (speech) is Brahman8 the furthest
limit to all thoughts is the Guru. That #hich is of the nature of all
causes and effects but !et #ithout them, that #hich is #ithout
(ankalpa, of the nature of all bliss and the auspicious, that #hich is the
great one of the nature of bliss, that #hich illuminates all luminaries
and that #hich is full of the bliss of &ada (spiritual sound), #ithout an!
en,o!ment and contemplation and be!ond &adas and +alas (parts) H
that is ;tman, that is )I-, the indestructible.
0(b)$3(a). Being devoid of all the difference of ;tman and non$;tman,
of heterogeneit! and homogeneit! and of Auiescence and non$
Auiescence H that is the one =!otis at the end of &ada.
3(b)$5. Being remote from the conception of >aha$@ak!artha (i.e., the
meaning of >aha @ak!as) as #ell of )I am Brahman-, being devoid of or
#ithout the conception of the #ord and the meaning and being devoid
of the conception of the destructible and indestructible H that is the
one =!otis at the end of &ada.
7. Being #ithout the conception )I am the partless non$dual essence- or
)I am the blissful-, and being of the nature of the one be!ond all H )that
is one) =!otis at the end of &ada.
9. "e #ho is devoid of the significance of ;tman (viD., motion) and
devoid of (achchidananda H he is alone ;tman, the eternal.
:. "e #ho is undefinable and unreachable b! the #ords of the @edas,
#ho has neither e2ternals nor internals and #hose s!mbol is either the
universe or Brahman H he is undoubtedl! ;tman.
'<$'*(a). "e #ho has no bod!, nor is a =iva made up of the elements
and their compounds, #ho has neither form nor name, neither the
en,o!able nor the en,o!er, neither (at nor ;sat, neither preservation
nor regeneration, neither Guna nor non$Guna H that is undoubtedl! m!
;tman.
'*(b)$'3(a). "e #ho has neither the described nor description, neither
(ravana nor >anana, neither Guru nor disciple, neither the #orld of the
%evas nor the %evas nor the ;suras, neither dut! nor non$dut!, neither
the immaculate nor non$immaculate, neither time nor non$time,
neither certaint! nor doubt, neither >antra nor non$>antra, neither
science nor non$science, neither the seer nor the sight #hich is subtle,
nor the nectar of time H that is ;tman.
'3(b)$'5(a). /est assured that not$;tman is a misnomer. There is no
>anas as not$;tman. There is no #orld as not$;tman.
'5(b)$'7(a). O#ing to the absence of all (ankalpas and to the giving up
of all actions, Brahman alone remains and there is no not$;tman.
'7(b)$*'. Being devoid of the three bodies, the three periods of time,
the three Gunas of =iva, the three pains and the three #orlds and
follo#ing the sa!ing );ll is Brahman-, kno# that there is nothing to be
kno#n through the absence of 6hitta8 there is no old age through the
absence of bod!8 no motion through the absence of legs8 no action
through the absence of hands8 no death through the absence of
creatures8 no happiness through the absence of Buddhi8 no virtue, no
purit!, no fear, no repetition of >antras, no Guru nor disciple. There is
no second in the absence of one. 4here there is not the second, there
is not the first.
**. 4here there is truth alone, there is no non$truth possible8 #here
there is non$truth alone, there is no truth possible.
*.. If !ou regard a thing auspicious as inauspicious, then
auspiciousness is desired (as separate) from inauspiciousness. If !ou
regard fear as non$fear, then fear #ill arise out of non$fear.
*0. If bondage should become emancipation, then in the absence of
bondage #ill be no emancipation. If birth should impl! death, then in
the absence of birth, there is no death.
*3. If )thou- should impl! )I-, then in the absence of )thou- there is no
)I-. If )this- should be )that-, )this- does not e2ist in the absence of )that-.
*5. If being should impl! non$being, then non$being #ill impl! being. If
an effect implies a cause, then in the absence of effect, there is no
cause.
*7. If dualit! implies non$dualit!, then in the absence of dualit!, there
is no non$dualit!. If there should be the seen, then there is the e!e (or
sight)8 in the absence of the seen, there is no e!e.
*9. In the absence of the interior, there is no e2terior. If there should
be fullness, then non$fullness is possible. Therefore (all) this e2ists
no#here.
*:. &either !ou nor I, nor this nor these e2ist. There e2ists no (ob,ect
of) comparison in the true one.
.<. There is no simile in the unborn. There is (in it) no mind to think. I
am the supreme Brahman. This #orld is Brahman onl!. Thou and I are
Brahman onl!.
.'. I am 6hinmatra simpl! and there is no not$;tman. /est assured of
it. This universe is not (reall! at all). This universe is not (reall!) at all.
It #as no#here produced and sta!s no#here.
.*. (ome sa! that 6hitta is the universe. &ot at all. It e2ists not.
&either the universe nor 6hitta nor ;hankara nor =iva e2ists (reall!).
..$.0. &either the creation of >a!a nor >a!a itself e2ists (reall!). Lear
does not (reall!) e2ist. ;ctor, action, hearing, thinking, the t#o
(amadhis, the measurer, the measure, ;,nana and ;viveka H none of
these e2ists (trul!) an!#here.
.3$.9. Therefore the four moving considerations and the three kinds of
relationship e2ist not. There is no Ganga, no Ga!a, no (etu (bridge), no
elements or an!thing else, no earth, #ater, fire, @a!u and ;kasa
an!#here, no %evas, no guardians of the four Auarters, no @edas, no
Guru, no distance, no pro2imit!, no time, no middle, no non$dualit!, no
truth, no untruth, no bondage, no emancipation, no (at, no ;sat, no
happiness, etc., no class, no motion, no caste and no #orldl! business.
.:. ;ll is Brahman onl! and nothing else H all is Brahman onl! and
nothing else. There e2ists then nothing (or (tatement) as that
)consciousness alone is-8 there is (then) no sa!ing such as )6hit is I-.
0<$0'. The statement )I am Brahman- does not e2ist (then)8 nor does
e2ist (then) the statementE )I am the eternall! pure-. 4hatever is
uttered b! the mouth, #hatever is thought b! >anas, #hatever is
determined b! Buddhi, #hatever is cognised b! 6hitta H all these do
not e2ist. There is no 1ogin or 1oga then. ;ll are and are not.
0*. &either da! nor night, neither bathing nor contemplating, neither
delusion nor non$delusion H all these do not e2ist then. +no# that is no
not$;tman.
0.. The @edas, (ciences, uranas, effect and cause, Ishvara and the
#orld and the elements and mankind H all these are unreal. There is no
doubt of it.
00. Bondage, salvation, happiness, relatives, meditation, 6hitta, the
%evas, the demons, the secondar! and the primar!, the high and the
lo# H all these are unreal. There is no doubt of it.
03. 4hatever is uttered b! the mouth, #hatever is #illed b! (ankalpa,
#hatever is thought b! >anas H all these are unreal. There is no doubt
of it.
05$07. 4hatever is determined b! the Buddhi, #hatever is cognised b!
6hitta, #hatever is discussed b! the religious books, #hatever is seen
b! the e!e and heard b! the ears and #hatever e2ists as (at, as also
the ear, the e!e and the limbs H all these are unreal.
09$3'(a). 4hatever is described as such and such, #hatever is thought
as so$and$so, all the e2isting thoughts such as )thou art I-, )that is this-,
and )"e is I-, and #hatever happens in >oksha, as also all (ankalpas,
delusion, illusor! attribution, m!steries and all the diversities of
en,o!ment and sin H all these do not e2ist. (o is also not$;tman. >ine
and thine, m! and th!, for me and for thee, b! me and b! thee H all
these are unreal.
3'(b)$3*(a). (The statement) that @ishnu is the preserver, Brahma is
the creator, /udra is the destro!er H kno# that these undoubtedl! are
false.
3*(b)$30(a). Bathing, utterings of >antras, =apas (religious austerities)
"oma (sacrifice), stud! of the @edas, #orship of the %evas, >antra,
Tantra, association #ith the good, the unfolding of the faults of Gunas,
the #orking of the internal organ, the result of ;vid!a and the man!
6rores of mundane eggs H all these are unreal.
30(b)$33. 4hatever is spoken of as true according to the verdict of all
teachers, #hatever is seen in this #orld and #hatever e2ists H all these
are unreal.
35$39(a). 4hatever is uttered b! #ords, #hatever is ascertained,
spoken, en,o!ed, given or done b! an!one, #hatever action is done,
good or bad, #hatever is done as truth H kno# all these to be unreal.
39(b)$3:. Thou alone art the transcendental ;tman and the supreme
Guru of the form of ;kasa, #hich is devoid of fitness (for it) and of the
nature of all creatures. Thou art Brahman8 there is no doubt of it.
5<. Thou art time8 and thou art Brahman, that is ever and
imponderable. Thou art ever!#here, of all forms and full of
consciousness.
5'. Thou art the truth. Thou art one that has mastered the (iddhis and
thou art the ancient, the emancipated, emancipation, the nectar of
bliss, the God, the Auiescent, the diseaseless, Brahman the full and
greater than the great.
5*$50. Thou art impartial, (at and the ancient kno#ledge, recognised
b! the #ords )Truth, etc.-. Thou art devoid of all parts. Thou art the
ever$e2isting H thou appearest as Brahma, /udra, Indra, etc., $$ thou art
above the illusion of the universe H thou shinest in all elements H thou
art #ithout (ankalpa in all H thou art kno#n b! means of the underl!ing
meaning of an scriptures8 thou art ever content and ever happil!
seated (in th!self)8 thou art #ithout motion, etc., In all things, thou art
#ithout an! characteristics8 in all things thou art contemplated b!
@ishnu and other %evas at all times.
53$5:. Thou hast the nature of 6hit, thou art 6hinmatra unchecked,
thou sta!est in ;tman itself, thou art void of ever!thing and #ithout
Gunas, thou art bliss, the great, the one secondless, the state of (at
and ;sat, the kno#er, the kno#n, the seer, the nature of
(achchidananda, the lord of %evas, the all$pervading, the deathless,
the moving, the motionless, the all and the non$all #ith Auiescence and
non$Auiescence, (at alone, (at commonl! (found in all), of the form of
&it!a$(iddha (the unconditioned developed one) and !et devoid of all
(iddhis.
7<$7.. There is not an atom #hich thou dost not penetrate8 but !et
thou art #ithout it. Thou art devoid of e2istence and non$e2istence as
also the aim and ob,ect aimed at. Thou art changeless, deca!less,
be!ond all &adas, #ithout +ala or +ashta (divisions of time) and
#ithout Brahma, @ishnu and (hiva. Thou lookest into the nature of
each and art above the nature of each. Thou art immersed in the bliss
of (elf. Thou art the monarch of the kingdom of (elf and !et #ithout
the conception of (elf. Thou art of the nature of fullness and
incompleteness.
70. There is nothing that thou seest #hich is not in th!self. Thou dost
not stir out of th! nature. Thou actest according to the nature of each.
Thou art nothing but the nature of each. "ave no doubt )thou art I-.
73. This universe and ever!thing in it, #hether the seer or the seen,
resembles the horns of a hare (or an illusor!).
75$9:(a). Farth, #ater, ;gni, @a!u, ;kasa, >anas, Buddhi, ;hankara,
Te,as, the #orlds and the sphere of the universe, destruction, birth,
truth, virtue, vice, gain, desires, passion, anger, greed, the ob,ect of
meditation, #isdom, guru, disciple, limitation, the beginning and end,
auspiciousness, the past, present and future, the aim and the ob,ect of
aim, mental restraint, inAuir!, contentment, en,o!er, en,o!ment, etc.,
the eight parts of 1oga, 1ama, etc., the going and coming (of life), the
beginning, middle and end, that #hich can be taken and re,ected, "ari,
(hiva, the organs, >anas, the three states, the t#ent!$four Tattvas, the
four means, one of the same class or different classes, Bhuh and other
#orlds, all the castes and orders of life #ith the rules laid do#n for
each, >antras and Tantras, science and nescience, all the @edas, the
inert and the non$inert, bondage and salvation, spiritual #isdom and
non$#isdom, the enlightened and the non$enlightened, dualit! and
non$dualit!, the conclusion of all @edantas and (hastras, the theor! of
the e2istence of all souls and that of one soul onl!, #hatever is thought
b! 6hitta, #hatever is #illed b! (ankalpa, #hatever is determined b!
Buddhi, #hatever one hears and sees, #hatever the guru instructs,
#hatever is sensed b! all the organs, #hatever is discussed in
>imamsa, #hatever is ascertained b! &!a!a (philosoph!) and b! the
great ones #ho have reached the other side of the @edas, the sa!ing
)(hiva destro!s the #orld, @ishnu protects it and Brahma creates it-,
#hatever is found in the uranas, #hatever is ascertained b! the @edas
and is the signification of all the @edas H all these resemble the horns
of a hare.
9:(b). The conception )I am the bod!- is spoken of as the internal
organ.
:<. The conception )I am the bod!- is spoken of as the great mundane
e2istence8 the conception )I am the bod!- constitutes the #hole
universe.
:'$:5. The conception )I am the bod!- is spoken of as the knot of the
heart, as non$#isdom, as the state of ;sat, as nescience, as the dual,
as the true =iva and as #ith parts, is certainl! the great sin and is the
disease generated b! the fault of thirst after desires.
:7. That #hich is (ankalpa, the three pains, passion, anger, bondage,
all the miseries, all the faults and the various forms of time H kno#
these to be the result of >anas.
:9$'<0. >anas alone is the #hole #orld, the ever$deluding, the
mundane e2istence, the three #orlds, the great pains, the old age and
others, death and the great sin, the (ankalpa, the =iva, the 6hitta, the
;hankara, the bondage, the internal organ and earth, #ater, ;gni, @a!u
and ;kasa. (ound,, touch, form, taste and odour, the five sheaths, the
#aking, the dreaming and dreamless sleeping states, the guardians of
the eight Auarters, @asus, /udras, ;dit!as, the seen, the inert, the pairs
and non$#isdom H all these are the products of >anas.
'<3. /est assured that there is no realit! in all that is (ankalpa. The
#hole #orld, the guru, disciple, etc., do not e2ist, !ea, do not e2ist.
Thus ends the fifth chapter.
6";TF/ $ @I
'$:(a). /ibhu continued againE I+no# ever!thing as (achchinma!a (full
of sat and consciousness). It pervades ever!thing. (achchidananda is
non$dual, deca!less, alone and other than all. It is )I-. It alone is ;kasa
and )thou-. It is I. There is (in it) no >anas, no Buddhi, no ;hankara, no
6hitta, or the collection of these H neither )thou- nor I, nor an!thing
else nor ever!thing. Brahman alone is. (entence, #ords, @edas, letters,
beginning, middle or end, truth, la#, pleasure, pain, e2istence, >a!a,
rakriti, bod!, face, nose, tongue, palate, teeth, lip, forehead,
e2piration and inspiration, s#eat, bone, blood, urine, distance,
pro2imit!, limb, bell!, cro#n, the movement of hands and feet,
(hastras, command, the kno#er, the kno#n and the kno#ledge, the
#aking, dreaming and dreamless sleeping and the fourth state H all
these do not belong to me. Fver!thing is (achchinma!a inter#oven.
:(b)$*:. &o attributes pertaining to bod!, elements and spirit, no root,
no vision, no tai,asa, no ra,na, no @irat, no (utratma, no Ishvara and
no going or coming, neither gain nor loss, neither the acceptable nor
the re,ectable, nor the censurable, neither the pure nor the impure,
neither the stout nor the lean, no sorro#, time, space, speech, all, fear,
dualit!, tree, grass or mountain, no meditation, no (iddhi of 1oga, no
Brahmana, +shatri!a or @aish!a, no bird or beast, or limb, no greed,
delusion, pride, malice, passion, anger or others, no #oman, (udra,
castes or others, nothing that is eatable or en,o!able, no increase or
decrease, no belief in the @edas, no speech, no #orldliness or
un#orldliness, no transaction, no foll!, no measure or measured, no
en,o!ment or en,o!ed, no friends, son, etc., father, mother, or sister,
no birth or death, no gro#th, bod! or )I-, no emptiness or fullness, no
internal organs or mundane e2istence, no night, no da!, no Brahma,
@ishnu, or (hiva, no #eek, fortnight, month, or !ear, no unsteadiness,
no Brahmaloka, @aikuntha, +ailasa and others, no (#arga, Indra,
;gniloka, ;gni, 1amaloka, 1ama, @a!uloka, guardians of the #orld,
three #orlds H Bhuh, Bhuvah, (vah, atala or surface of earth, no
science, nescience, >a!a, rakriti, inertness, permanenc!, transience,
destruction, movement, running, ob,ect of meditation, bathing, >antra
or ob,ect, no adorable ob,ect, anointment or sipping #ith #ater, no
flo#er, fruit, sandal, light #aved before god, praise, prostrations or
circumambulation, no entreat! conception of separateness even,
oblation of food, offered food, sacrifice, actions, abuse, praise, Ga!atri
and (andhi (period of ,unction, such as t#ilight, etc.,), no mental state,
calamit!, evil desire, bad soul, 6handala (lo# caste person), ulkasa,
unbearableness, unspeakableness, +irata (hunter), +aitava (demon),
partialit!, partisanship, ornament, chief, or pride, no man!ness, no
oneness, durabilit!, triad, tetrad, greatness, smallness, fullness, or
delusion, no +aitava, Benares, Tapas, clan, famil!, (utra, greatness,
povert!, girl, old #oman or #ido#, no pollution, birth, introvision or
illusion, no sacred sentences, identit!, or the (iddhis, ;nima, etc.
.<. Fver!thing being consciousness alone, there is no fault in an!thing.
Fver!thing being of the nature of (at alone, is (achchidananda onl!.
.'. Brahman alone is ever!thing and there is nothing else. (o )That- is
)I-, )That- is )I-, )That- alone is )I-. )That- alone is )I-. )That) alone is )I-.
The eternal Brahman alone is )I-.
.*$... I am Brahman alone #ithout being sub,ect to mundane
e2istence. I am Brahman alone #ithout an! >anas, an! Buddhi, organs
or bod!. I am Brahman alone not perceivable. I am Brahman alone and
not =iva. I am Brahman alone and not liable to change.
.0. I am Brahman alone and not inert. I am Brahman alone and have
no death. I am Brahman alone and have no ranas. I am Brahman
alone and greater than the great.
.3. This is Brahman. Great is Brahman. Truth is Brahman. It is all$
pervading. Time is Brahman. +ala is Brahman. "appiness is Brahman.
It is self$shining.
.5. One is Brahman. T#o is Brahman. %elusion is Brahman. (ama and
others are Brahman. Badness is Brahman. Goodness is Brahman. It is
of the form of restraint, Auiescence, the all$pervading and the all$
po#erful.
.7. The Loka (#orld) is Brahman. Guru is Brahman. %isciple is
Brahman. It is (adashiva. (That #hich) is before is Brahman. (That
#hich #ill be) hereafter is Brahman. urit! is Brahman. ;uspiciousness
and inauspiciousness are Brahman.
.9. =iva al#a!s is Brahman. I am (achchidananda. ;ll are of the nature
of Brahman. The universe is said to be of the nature of Brahman.
.:. Brahman is Itself ((va!am). There is no doubt of it. There is nothing
out of itself. The letter Om of the form of consciousness is Brahman
alone. Fver!thing is itself.
0<$03. I alone am the #hole 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 ;tman. The universe is of the nature of ;tman.
05$3*(a). There is no#here (or no place) #ithout ;tman. There is not
even grass different from ;tman. There is not husk different from
Brahman. The #hole universe is of the nature of ;tman. ;ll this is of
the nature of Brahman. ;sat is not of the nature of Brahman. There is
not a grass different from Brahman. There is not a seat different from
Brahman8 there is not a Guru different from Brahman8 there is nor a
bod! different from Brahman. There is nothing different from Brahman
like I$ness or !ou$ness.
3*(b)$37. 4hatever is seen in this #orld, #hatever is spoken of b! the
people, #hatever is en,o!ed ever!#here H all these are ;sat (unreal)
onl!. The differences arising from the actor, action, Aualities, likes,
taste and gender H all these arise from ;sat and are (but) pleasurable.
The differences arising from time, ob,ects, actions, success or defeat
and #hatever else H all these are simpl! ;sat. The internal organ is
;sat. The organs are ;sat. ;ll the ranas, the collections of all these,
the five sheaths, the five deities, the si2 changes, the si2 enemies, the
si2 seasons and the si2 tastes are ;sat.
39. I am (achchidananda. The universe is rootless. I am ;tman alone,
6hit and ;nanda. The scenes of mundane e2istence are not different.
3:. I am the Truth of the nature of ;nanda and the nature of the
imponderable 6hit.
5<. ;ll this is of the nature of =nana. I am the secondless, having =nana
and bliss. I am of the nature of an illuminator of all things. I am of the
nature of all non$being.
5'$5.. I alone shine al#a!s. Therefore ho# can I #ith such a nature
become ;sat B That #hich is called )thou- is the great Brahman of the
nature of the bliss of consciousness and of the nature of 6hit having
6hidakasha and 6hit alone as the great bliss. ;tman alone is )I-. ;sat is
not )I-. I am +utastha, the great guru and (achchidananda alone. I am
this born universe. &o time, no universe, no >a!a, no rakriti (in me).
50. I alone am the "ari. ersonall!, I alone am the (adashiva. I am of
the nature of pure consciousness. I am the en,o!er of pure (attva.
53$7'. I am the onl! essence full of 6hit. Fver!thing is Brahman and
Brahman alone. Fver!thing is Brahman and is 6hit alone. I am of the
nature of the all$latent and the all$#itness. I am the supreme ;tman,
the supreme =!otis, the supreme #ealth, the supreme goal, the
essence of all @edantas, the sub,ect discussed in all the (hastras the
nature of 1ogic bliss, the ocean of the chief bliss, the brightness of all
#isdom, of the nature of chief #isdom, the brightness of the fourth
state and the non$fourth but devoid of them, the indestructible 6hit,
truth, @asudeva, the birthless and the deathless Brahma, 6hidakasha,
the unconditioned, the stainless, the immaculate, the emancipated,
the utterl! emancipated, the soulless, the formless and of the nature of
the non$created universe. The universe #hich is assumed as truth and
non$truth does not reall! e2ist.
7*. Brahman is of the nature of eternal bliss and is even b! itself. It is
endless, deca!less, Auiescent and of one nature onl!.
7.$73. If an!thing is other than m!self, then it is as unreal as the
mirage in an oasis. If one should be afraid of the son of a barren
#oman, or if a po#erful elephant be killed b! means of the horns of a
hare, then the #orld (reall! is). If one (person) can Auench his thirst b!
drinking the #aters of the mirage, or if one should be killed b! the
horns of a man, then the universe reall! is. The universe e2ists al#a!s
in the true Gandharva cit! (merel! unreal).
75$:9. 4hen the blueness of the sk! reall! e2ists in it, then the
universe reall! is. 4hen the silver in mother$of pearl can be used in
making an ornament, #hen a man is bitten b! (the conception of) a
snake in a rope, #hen the flaming fire is Auenched b! means of a
golden arro#, #hen milk! food is obtained in the (barren) forest of
@indh!a (mountains), #hen cooking can take place b! means of the
fuel of (#et) plantain trees, #hen a female (bab!) ,ust born begins to
cook, #hen curds resume the state of milk, or #hen the milk (milked)
goes back through the teats of a co#, then #ill the universe reall! be.
4hen the dust of the earth shall be produced in the ocean, #hen the
maddened elephant is tied b! means of the hair of a tortoise, #hen
(mountain) >eru is shaken b! the thread in the stalk of a lotus, #hen
the ocean is bound b! its ro#s of tides, #hen the fire flames
do#n#ards, #hen flame shall become (reall!) cold, #hen the lotus
shall gro# out of flaming fire, #hen Indranila (sapphire) arises in the
great mountains, #hen >eru comes and sits in the lotus$e!e, #hen a
mountain can become the offspring of a black bee, #hen >eru shall
shake, #hen a lion is killed b! goat, #hen the three #orlds can be
found in the space of the hollo# of an atom, #hen the fire #hich burns
a stra# shall last for a long time, #hen the ob,ects seen in a dream
shall come in the #aking state, #hen the current of a river shall stand
still (of itself), #hen the deliver! of a barren #oman shall be fruitful,
#hen the cro# shall #alk like a s#an, #hen the mule shall fight #ith a
lion, #hen a great ass shall #alk like an elephant, #hen the full moon
shall become a sun, #hen /ahu (one of the nodes) shall abandon the
sun and the moon, #hen a good crop shall arise out of the #aste
(burnt) seeds, #hen the poor shall en,o! the happiness of the rich,
#hen the lions shall be conAuered b! the braver! of dogs, #hen the
heart of =nanis is kno#n b! fools, #hen the ocean is drunk b! the dogs
#ithout an! remainder, #hen the pure ;kasa shall fall upon men, #hen
heaven shall fall on the earth, #hen the flo#er in the sk! shall emit
fragrance, #hen a forest appearing in pure ;kasa shall move and #hen
reflection shall arise in a glass simpl! (#ithout mercur! or an!thing
else in its back), then the #orld reall! is.
::. There is no universe in the #omb of ;,a (the unborn Brahman) H
there is no universe in the #omb of ;tman. %ualit! and non$dualit!,
#hich are but the results of differentiation, are reall! not.
'<<. ;ll this is the result of >a!a. Therefore, there should be Brahma$
Bhavana. If miser! should arise from the conception of )I am the bod!-,
then it is certain )I am Brahman-.
'<'. The knot of the heart is the #heel of Brahman, #hich cuts
asunder the knot of e2istence. 4hen doubt arises in one, he should
have faith in Brahman.
'<*. That non$dual Brahman, #hich is eternal and of the form of
unconditioned bliss, is the guard of ;tman against the chief of the form
of not$;tman.
'<.. Through instances like the above is established the nature of
Brahman. Brahman alone is the all$abode. ;bandon the name even of
the universe.
'<0. +no#ing for certain )I am Brahman-, give up the )I-. Fver!thing
disappears as the flo#er from the hands of a sleeping person.
'<3. There is neither bod! nor +arma. Fver!thing is Brahman alone.
There are neither ob,ects, nor actions, nor the four states.
'<5. Fver!thing #hich has the three characteristics of @i,nana is
Brahman alone. ;bandoning all action, contemplateE
'<7. )I am Brahman-, )I am Brahman-. There is no doubt of this. I am
Brahman of the nature of 6hit. I am of the nature of (achchidananda.
'<9. This great science of (hankara should never be e2plained to an!
ordinar! person, to an atheist or to a faithless, ill$behaved or evil$
minded person.
'<:. It should be, after due e2amination, given to the high$souled ones
#hose minds are purified #ith devotion to their gurus. It should be
taught for a !ear and a half.
''<. Leaving off thoroughl! and entirel! the practice recommended b!
the (other) Cpanishads, one should stud! the Te,obindu Cpanishad
al#a!s #ith delight.
'''. B! once stud!ing it, he becomes one #ith Brahman.
Thus ends the si2th chapter.
together8
"ere ends the Te,obindu Cpanishad, as contained in the +rishna$1a,ur$
@eda.
Tripadvibhuti Mahanarayana Upanishad
I am no# going to e2plain the principles behind the Itripat$nara!anaJ
philosoph!, #hich, if understood and grasped full!, can cull out and
#eed all forms of illusor! material that surrounds all living in this
materialistic #orld.
IO>! The (upreme Being, kno#n as &ara!ana, desired to create living
beings. ;nd out of such desire (or vo#), the living force of breath called
IpranaJ stems out from the (upreme Being8 the mind (manas) and all
other sense organs come into being. ;lso created along #ith are the
(k!, the ;ir, the Light, the 4ater and the Farth, #hich bears all the
beings. Out of &ara!ana arises the Brahma, the deit! #ho is the
creator of all beings8 and also the Indra, #ho is the ruler of all %evas.
Out of "im comes ra,apati, the deit! #ho originates and controls the
people, as #ell as the t#elve ;dit!as, eleven /udras and eight @asus
(various controlling forces mentioned in the @edas H each concerning a
distinct and different force of nature). It is onl! out of the same
&ara!ana that all @edas came into e2istence. Thus, all forces come out
of &ara!ana and also finall! merge into "im.J H Thus proclaims one of
the Cpanishads in the /ig @eda.
I&ara!anan is ever$present and eternal8 "e is omnipotent and
omnipresent8 Brahma, (iva, Indra, all (these deities) are (various forms
of) &ara!ana himself. "e indeed, is all forms of time, space and
direction. ;ll directions of up, do#n, sides, in and out are "is shado#$
cast. ;ll that is e2isting and the ones to come into e2istence are
&ara!ana "imself. The (ingle (upreme Being, devoid of an! form of
impurit!, #hich cannot be e2pressed in #ords, and #hich is the purest
of all pure, is &ara!anan. There is nothing above "im and no second
po#er than "is. That one #ho understands this as such becomes
(merges #ith) the &ara!ana "imself8 he becomes (merges #ith) the
&ara!ana "imself (repeated stress).J H Thus asserts one of the
Cpanishads in the 1a,ur @eda.
ILirst utter the s!llable IO>J8 then utter the #ords I&amahJ and
I&ara!ana!aJ. These #ords respectivel! are made of one, t#o and five
s!llables (as in (anskrit)8 thus the entire phrase is made of eight
s!llables or called as Iashta$aksharamJ (ashta$eight8 aksharam$
s!llable). That one #ho chants this eight$s!allable mantra of &ara!ana,
lives long #ithout an! disrepute or notoriet!8 he is blessed #ith
rulership, #ealth, cattle and servants and ultimatel! attains the
moksha (or the point of no return) also called as salvation8 he attains
the moksha (repeated #ith stress).J H Thus states one of the
Cpanishads in the (ama @eda.
IThat blissful (upreme Being (Brahman) #hich resides #ithin, is of the
form of O> or ranava. The ranava (O>) is made of ;, C and >. That
gre# in multiples. The blessed one, #ho recites and chants the s!llable
O>, he gets rid of all the bindings and bonds of this material #orld. The
one #ho chants the #ords IOm &amo &ara!ana!aJ ultimatel! attains
the @aikunda, the abode of (ri &ara!ana (or the "eaven H the "ome of
(alvation). The @aikunda is not (to be found) an!#here else but in a
pure blessed heart, filled #ith kno#ledge (spiritual). Lrom there rises
an offshoot of light, as bright as a ra! of lightning. That ra! of light is
representative of the various forms of &ara!ana H called b! names
such as son of %evaki, the one s#eeter than "one!, the one in the
form of Brahma, the one #ith lotus$like e!es, @ishnu (or the savior of
all). "e resides #ithin all beings, and controls all their activities. "e is
the form of non$materialistic s!llable O>, the (upreme Being.J H Thus
states one of the Cpanishads in the ;tharva @eda.
("aving thus kno#n #hat each of the four @edas sa! about &ara!ana,
no# let us understand the fruits of chanting "is mantra). That one #ho
chants this (mantra) in the morning, destro!s all (his) sins committed
during the (previous) night. The one #ho chants this in the evening
destro!s all sins committed during the da!. That one #ho chants this
during mid$da!, looking at the (un, destro!s all the five kinds of ma,or
and minor sins described as the #orst in the (criptures. "e gets all the
benefits of having chanted all the @edas. Cltimatel!, he merges into
and becomes one #ith the (upreme Being &ara!ana.
"ere ends the Tripadvibhuti$>ahanara!anopanishad, as contained in
the ;tharva$@eda.
Tripura Upanishad
in m! speech.
@eda.
'. Three cities are there, and path#a!s three for all.
(On the dais of Lortune) are letters a, ka, tha and others.
In them there d#ells, never$ageing, ancient,
The e2ceeding grandeur of the gods.
*. (ub,ect to "er #hose sources are nine
(hine forth the centres nine and 1ogas nine,
&ine deities and regents of the planets nine,
Gentle healing deities nine and gestures nine.
.. The One she #as, the Loremost8
(he #as the nine, the nineteen and the t#ent!$nine8
The fort!, she8 ma! the radiant energies three,
;s fond mother-s love, encircle me.
0. In the beginning #as upblaDing Light8
Gloom and >otion stretched ath#art the ;geless8
The >oonlight gladness and delights8 these spheres
;dorn indeed (the kno#ers of Brahman).
3. Of the three lines, abodes, three #orlds and three spheres
4ith triple constituents ((he is the prop).
This group of three among the sheaths is prime.
In diagram dra#n #ith m!stic #ords
The God of Love #ith Lortune-s Goddess d#ells.
5. The F2hilarating and the roud,
The ;uspicious, the Luck! and the Lovel!,
The erfected, the sh!, the 4itt! One,
The Gratified, the chosen and the Lull,
The 4ealth!, the Lorbidden, the Graceful,
The FloAuent H (These on 6onsciousness do #ait).
7. ;ttended thus the o#er of 6onsciousness
Is drunk #ith the draught of Immortalit!8
+no#ing "er and #orshipping "er throne
("er devotees) on heaven-s great vault do d#ell
;nd enter the supreme Triple 6it!.
9. %esire, the #omb, the %igit of %esire,
The 4ielder of the Thunderbolt, the 6ave,
"a sa, the 4ind, the 6loud, the +ing of "eaven,
1et again the 6ave, sa ka la and ma!a H
(uch is the primeval 4isdom, embracing all,
>other of the vast universe.
:. Cttering in secret "er three basic letters H
The si2th, the seventh and the eighth H
Lauding the Lord, the theme of the Cpanishads,
The (eer, the Lashioner, the Lree to 4ill,
((eekers) achieve the state of Immortalit!.
'<. The >other of the Cniverse sustains
"er abode H the %estro!er-s Lace, the 6ircle of the (un,
The core of sounds, the span of time,
The Fternal, half the lunar month8
4ith si2teen ((he sustains the core of their abode).
''. Or, #orshipping the digit of desire in its manifold forms,
Fnthroned in the three cavernous homes and in s!mbols
Of the rounded breasts and face set in the spheres,
The man of desires gains that #hich he #ants.
'*. %ressed fish, goat-s flesh,
6ooked rice, pleasure of se2,
4ho offers to the Goddess great,
>erit and success for himself achieves.
'.. 4ith ((arasvati) fair and (Lakshmi), 4orld-s >other,
(Gauri), roseate, primeval o#er, #ithdra#er of the #orld,
Binds #ith noose creatures #ho grasp, and tread
;ttachment-s path8 and s#iftl! smites #ith bo# and arro#s five.
'0$'3. The o#er of 6onsciousness and desire-s Lord,
Lord of auspicious po#ers, coeAuals both,
Of eAual pro#ess, in energ! eAual,
Grant gifts to the fortunate here.
Of the t#o, the un$ageing o#er, the #orld-s #omb,
4ith offering of kno#ledge pleased,
/emoves the aspirant-s t#ofold sheath.
4ith mind averted from illusion-s sphere
"e becomes 6reator, rotector,
4ithdra#er of the #orld8
&a!, one #ith 6osmic Being.
'5. This is Tripura-s great Cpanishad,
Imperishable, #hich, in glorious #ords
The /ig, 1a,us, (aman and ;tharvan
;nd other forms of kno#ledge laud.
Om, "rim, Om, "rim H thus ends the secret doctrine.
in m! speech.
@eda.
"ere ends the Tripura Cpanishad, included in the /ig$@eda.
Tripura Tapini Upanishad
I$'E &o#, in this sphere (of nescience), the Lord ((adasiva), assuming
the guises of ra,apati, @ishnu and /udra, comes to be st!led Goddess
Tripura. B! "is primeval o#er are fashioned the three abodes H the
earth, the atmosphere and the heavens, or the heavens, the earth and
the nether #orld. In the form of hrim, identical #ith the ma!a of "ara,
the divine "rillekha permeates, #ith "er terrible might, the terminus of
the three peaks (above the ,unction of the t#o e!ebro#s), the seat of
eAuilibrium of the three gunas, and the region #here the #orld of
ob,ects is dissolved. This selfsame divinit! is called Tripura.
I$*E On that adorable splendour
Of the divine 6reator #e
>editate8 ma! "e our thoughts inspire H
4ho be!ond all darkness is, Om.
I$.E Let us for all$kno#ing Lire the soma press
4ho, of our foes, the #ealth consumes8
;s boat over river, so ma! "e help
Cs over all difficulties, all troubles.
I$0E Let us adore #ith sacrifice the three$e!ed God,
Lragrant increaser of earthl! gro#th.
Like cucumber fruit from its stalk released,
Let me from death, find freedom unto immortalit!.
I$3E The supreme sovereign, the goddess of the three cities, is the
embodiment of the three @edas and the supreme kno#ledge consisting
of the '<9 letters. The first four divisions elucidate Brahman8 the
second pertains to (akti or o#er8 and the third to (iva, the Good.
I$5E It is recorded that the #orlds, the @edas, the sciences, legends,
codes, medical #orks and astronomical treatises have all proceeded
from the union of (iva and (akti (Goodness and o#er).
I$7E &o# #e shall elucidate the supreme m!ster! of it (i.e. the mantra
given above). The s!llable tat of the great mantra is the eternal
Brahman, the supreme Lord, indefinable, impeccable, unconditioned,
and unconstrained. "e thinks, perceives, evolves, desires the status of
consciousness. Thus that sole %eit!, essentiall! good, evolves as the
visible #orld. In the ascetics, sacrifices, m!stics, "e desires and #hat is
desired is born. Being free from desires (in truth) and impeccable, "e
holds s#a!. "e puts forth (letters like) a, ka, ca, ta, ta, pa, !a and sa.
"ence is the Lord named %esire. (o, technicall!, (the Lord as) %esire
pervades ka. %esire alone is this tat. Thus is karma understood. "ence
it is the sense of tat. 4hoso kno#s thus (becomes the Lord).
I$9E (avitur varen!am. The root supreme means )to give birth to a
living thing-. (avitur gives birth to living things8 po#er gives birth.
I$:E This primeval po#er is Tripura,
The supreme sovereign, Tripura8
Goddess great #ith ear$rings adorned
In sphere of fire abiding.
I$'<E 4hosoever masters (this kno#ledge) pervades ever!thing. The
po#er of the triangle (the serpent po#er) creates #ith (the aid of the)
e2alted letter e. (o onl! the letter e is taken.
I$''E @aren!am means the best, the adorable, the imperishable, #orth!
of obeisance. (o varen!am is understood as the letter e. 4hoso kno#s
this (becomes the best).
I$'*E Bhargo devas!a dhimahi H this #e shall e2poundE %ha denotes
bearing. B! thought is the supreme Lord borne. Bharga is the shining
one that d#ells in the centre8 the imperishable fourth (letter), the
immediate Lourth, the all, the inmost of ever!thing. The fourth letter i
is in the middle of #ords. Thus is the form of bharga e2pounded, the!
sa!. (o the letter i is understood as the eAuivalent of bhargo devas!a
dhi.
I$'.E The e2position of mahi. The letter in #hich are present greatness,
inertness and hardness is mahi. The letter la is the supreme abode.
The letter la denotes the sphere, predominantl! hard, comprising the
seas, the mountains, the seven islands and the forests, and having a
resplendent form. B! mahi the goddess Farth is denoted.
I$'0E %hi!o !o nah prachoda!at. >a! the supreme (elf, the primeval,
transcendental (adasiva, inspire (our) thoughts, (our) luminous (elf,
#ith the steadfast letter la to#ards the transcendental,
undifferentiated /eal, #hich is be!ond the sphere of desire for
contemplation. 4ithout verbal utterance, holding this in mind onl!,
should one meditate.
I$'3E aro ra,ase savadom. Linall! that (#hich is other than the (elf)
becomes the supreme Light, pure consciousness, the divinit! d#elling
in the heart, #hose mark is consciousness, and #hich is (the same as)
hrim, #hose abode is the heart. (o the group of five letters,
@agbhavakuta, #hich gives rise to the five elements and consists of
five sections, is clarified. 4ho kno#s thus (reaps the results).
I$'5E &o# the ne2t group that has become +amakala is called
+amakuta, sa! the #ise. In the utterance of the thirt!$t#o sacred
s!llables, tat savitur varen!am, etc., tat is the supreme (elf, (adasiva,
the imperishable, the pure, the unconditioned. The s!llable ha, setting
forth the identit! (#ith (iva), has the form of (iva8 it is held to be
unarticulated, (though) a s!llable. Thus, remaining e2ternal, it (ha)
indicates the o#er.
I$'7E ;long the line indicated earlier of tat savituh the moon (#hose
seed$s!llable is sa) must be placed ne2t to the sun (#hose seed$
s!llable is ha). (The light of the sun) fills the region bet#een the basic
circle and the sacred orifice of the cro#n. The s!llable sa is said to be
uniAue. ("e #ho is meditated on as tat and savitur) is the divine being
#hose essence is (iva and (akti.
I$'9E (iva is the (upreme God
(o (Brahman$kno#ers) sa!8
(akti is all that is born8
(un and moon united are
"amsa H Brahman attributeless.
I$':E Lrom (iva supreme, #ho creates
%esire-s ob,ects, #ells up desire8
Lord of desires, the choice Light
Is described as the letter ka.
I$*<E Tat (avitur varen!am Bhargo devah. The imperishable milk that
#ipes out the effects of acts and their agents is #orth imbibing. That
imperishable (milk) is #on through the union of the supreme (elf and
the individual self. That is the clear third s!llable ha. It is indeed
(adasiva, the fla#less, the shining divinit!. The last s!llable is thus
e2pounded as the supreme abode.
I$*'E %hi denotes upholding8 the upholding of inert matter is associated
#ith mahi, denoted b! the s!llable, la. The sense of la coming after ha
denoting (iva is clearl! (Brahman). The last s!llable is the (upreme
(pirit. >a! it inspire our thoughts !
I$**E aro ra,ase savadomE This group is the abode of +amakala (i.e.
the @agbhava group). "e #ho treads the si2 paths (such as the path of
letters) reaches the seat of @ishnu. 4hoso kno#s thus (reaches that
seat). &othing besides this (e2ists), sa!s the Lord.
I$*.E ;fter this the other, the third group, (aktikuta, attains (accord)
#ith the Ga!atri of thirt!$t#o s!llables.
I$*0E Tat (avitur varen!am. Lrom the (elf (comes) the sk!8 from the sk!
the air stirs forth. 4hat comes into being in dependence on It is
adorable. Befitting (avitur is the coming together of the individual self
and the (upreme (elf. The s!llable denoting the individual self, (sa),
clearl! attains the form of the luminous o#er.
I$*3E Bhargo devas!a dhi. 4ith these #ords is counted the s!llable (ka)
denoting (iva #ho contains (all). 4ith mahi, etc. (la is in accord). 4ith
the desirable, lovel!, visible remainder (i.e. dhi!o !o nah, etc.), the
desirable, lovel! (hrillekha is in accord). Thus is (aktikuta elucidated.
I$*5E 4hoso repeats thus the fifteen$s!llabled mantra of Tripura attains
all desires8 he attains all en,o!ments8 he conAuers all #orlds8 he causes
all #ords to bloom8 he attains the status of /udra8 breaking through
the abode of @ishnu (the veil of >a!a), he reaches the supreme
Brahman.
I$*7E "aving set forth the primeval vid!a (incantation), the (akti group
(sa ka la hrim) and o#er and (iva (denoted b! sa ka) (must be
contemplated in the first abode, the #akeful state). The Lopamudra
incantation (ha sa ka la hrim) (must be contemplated) in the second
abode, (the dream state).
I$*9E In the third abode (or the collective sleep state) must be
contemplated the previous incantation, the o#er, hrillekha, #ithout
the nasal sound (sa ka la hri), the incantation on #hich %urvasas, the
#rathful sage, meditated.
I$*:E The @agbhava group of the previous incantation is described as
pertaining to >anu, 6handra and +ubera.
I$.<E ;fter >adana (or klim) comes the auspicious @agbhava8 ne2t is
the +amakala (ka, etc.)8 ne2t is the (akti group, sa, etc. This grouping,
in this order, #as adored b! >anu, and must be contemplated in the
fourth abode (the @isva state).
I$.'E (Lirst) that #hich is st!led (iva and (akti (namel! ha, etc.)8 then
@agbhava8 again the (iva and (akti group8 and the third (sa, etc.) H this
incantation, adored of 6handra, is to be contemplated in the fifth
abode (the Tai,asa state).
I$.*E The incantation of (iva, etc., added to that of 6handra is the
incantation of +ubera8 it must be contemplated in the si2th abode (the
ra,na state). 4hoso kno#s this (attains +ubera-s #ealth).
I$..E Leaving out the fourth vo#el i, and placing the sun and the moon
(represented b! ha and sa) in the beginning of all (groups), there
results the vid!a (incantation) promoting po#er over desires8 it is
named after ;gast!a and must be meditated on in the seventh abode
(the @ira, state).
I$.0E In the incantation (of ;gast!a) given above, set in t#ofold
manner, ha ha, representing the incantations beginning #ith +ama and
>adana8 then sa, the seed$s!llable of (akti, and ka, the beginning of
@agbhava. Of sa and ka, let the vo#els be shortened into half$s!llables.
This is the incantation of &andi (to be contemplates) in the eighth
abode (the (utratman state).
I$.3E The @agbhava group8 the incantation of ;gast!a, consisting of
#ords and meanings st!led +amakala8 (then) all the po#er of >a!a
(the (akti group) H (these, integrated, #ere adored b! the sun and so)
this is called the incantation of rabhakara. (It must be meditated on)
in the mind abode (the state of the causal abode).
I$.5E ;gain the incantation of ;gast!a8 (then) @agbhava8 the seed$
letter of (akti (hrim)8 the seed$letter of +ama (klim)8 the seed$letters of
(iva and (akti (hamsa)8 (again) the seed$letter of +ama (klim)8 the
seed$letter of the earth (lam)8 that of >a!a (hrim)8 the abode of
+amakala (the si2 s!llables beginning #ith ha)8 the seed$letters of the
moon and the sun (so-ham)8 the seed$letter of +ama (klim)8 that of (iva
(ham)8 that of >ahiman (sa)8 the third (i.e. hamsa, so-ham and hamsa)
H (integrated), this incantation, adored b! (hanmukha must be
meditated on in the tenth abode.
I$.7E /epeating the incantation of ;gast!a after that of (hanmukha,
one gets the incantation of the supreme (iva #ho rules over the last
region. It must be meditated on in the eleventh abode (in the spirit of
;nu,natir).
I$.9E /epeating the incantation of ;gast!a #ith @agbhava, the
incantation of +ubera, the abode of +amakala and the sovereign group
of (akti derived from the incantation of Lopamudra, one gets the
incantation of @ishnu. It must be meditated on in the t#elfth abode (in
the spirit of pure ;nu,na). "e #ho kno#s thus (becomes @ishnu).
I$.:E The Lord ((adasiva) said to all the godsE "aving listened to the
incantation (set forth b! >e) and made it clear to !ourself ()I am
Brahman-), kno# (there is nothing other than Brahman) and reduce
(#hatever appears besides) to Brahman. Fnthrone the supreme vid!a,
the %ivinit! in the heart H the %ivinit! st!led +ama, the rimeval One8
#hose form is the Lourth8 #ho transcends the Lourth, #ho e2ceeds all8
#ho occupies all seats consecrated #ith hol! spells8 #ho is surrounded
on all sides b! deities seated on the main and subordinate seats8 #ho
pervades all parts (from rana, vital breath, to naman, name)8 the
deit! #ho is replete #ith delight8 #ho is in union #ith the supreme
(pirit8 #ho is in the heart8 #hose gift is immortalit!8 #ho is complete
and #ho is possessed of senses8 #ho, forever, is uprisen8 #ho
comprises three groups8 has three abodes, and is the supreme and
most e2cellent >a!a8 #ho is the supreme po#er of @ishnu. Fnthrone in
the pericarp of the heart-s lotus the supreme, sacred Lakshmi, the
>a!a ever uprisen8 #ho controls the senses of "er devotees8 #ho
over#helms the god of love8 #ho is armed #ith bo# and arro#8 #ho
inspires eloAuence8 #ho abides in the centre of the moon-s sphere, is
adorned #ith the crescent, and assumes the guise of the seventeen
ra,apatis. (he is the great one, eternall! present. "er hands holding a
noose and a goad are charming. (he, the three$e!ed one, shines like
the rising sun. In the heart meditate on the goddess >ahalakshmi,
comprehending all glories and possessed of all auspicious marks. "er
o#n nature is (pirit. (he is fla#less. "er name is Trikuta. (he has a
smiling face, is beautiful, is the great >a!a, and is e2tremel!
fascinating. (he is adorned #ith great ear$rings. (he rests on the
threefold seat and abides in the nameless sacred abode, (ripitha. (he
is the great Bhairavi, the po#er of (pirit, the great Tripura. >editate on
"er through the great !oga of meditation. 4hoso kno#s "er thus
(fulfils his life). This is the great Cpanishad.
II$'E Then, therefore, having uttered the verse, )Let us for all$kno#ing
Lire the soma press-, etc., one achieves the realiDation of Tripura.
II$*E The seers saidE F2plain the form of the e2tensive seed$letters
latent in the beginning, middle and end of the glorificator! verse, )Let
us for all$kno#ing fireX-
II$.E The Lord said to themE Ctter the verse, )Let us for all$kno#ing Lire
the soma press-, etc. /epeat back#ards the last group of the ;divid!a
(i.e. sa ka la hrim). Lengthen the first s!llable of the first group (as ka)
and that of the second group (as ha). (Together #e get ka ha). )Let us
press the soma-. The! sa! that (this verse refers to the state in #hich)
cosmic ignorance vanishes8 it is competent (to e2tinguish all that has
been imagined as other than Brahman)8 it is the most e2cellent and
blissful8 it is the great glor!.
II$0E The first group (called @agbhava), the same as all prosperit!,
causes the sublation (of the #orld of ob,ects)8 the second group
(named after +ama) supports (the #orld of ob,ects)8 the third (named
after (akti) brings it into being. Thus meditating on the three groups
and purif!ing the mind, and elucidating the incantation of Tripura, one
utters the mantra )Let us for all$kno#ing Lire the soma press-, etc.8
then (there da#ns) the #isdom called the incantation of
>ahavid!eshvari.
II$3E (/el!ing on) the incantation of Tripureshvari, having uttered the
#ord ,atavedase M)for all$kno#ing Lire-N and associating the dot
denoting the divine principle of (iva #ith the vo#els a, etc., of the
ranava, one gets the serpent$po#er that has become one #ith
immortalit! and has assumed the triangular form (at the base of the
spinal column).
II$5E Thus, of the chief principle of ;divid!a, the first group (beginning
#ith ka) is @agbhava8 the second (beginning #ith ha) is the +amakala.
4ith the utterance of the s!llables ,ata, the supreme (elf is clearl!
e2pressed.
II$7E B! the s!llables ,ata, etc., the supreme (undifferentiated) (elf,
(iva, is denoted.
II$9E Lrom birth on#ards given to desires, one desires (Lordship). (4hen
desires are renounced) perfection (of one-s nature results). ((o the
kno#ers of Brahman) declare.
II$:E That ver! thing (the perfect spirit of (iva), #e declare aright as
installed in the three la$s, the seed$letters of the earth. 6larif!ing the
letters of the mantras in the light of the significance of the three la$s
(#hich denote e2istence$kno#ledge$bliss absolute), each in the midst
(of the three groups), the #ord gotra must be understood. The
principle of (iva is said to have been installed in this gotra. Thus has it
been elucidated. Then follo#s the +amakala (the second group
beginning #ith ha). The rest ma! be elucidated as before #ith
reference to vamam (competent). The incantation thus e2plained is
st!led (arvarakshakari, the ;ll$protecting one.
II$'<E Thus having clarified this incantation of Tripureshi b! means of
the verse ,atavedase, etc., there remains but the one supreme %ivinit!,
the Light. Or (this results from) the incantation (consisting of the three
groups). Grant the boon of the Lourth (i.e. meditate on the fact that the
three groups do not e2ist independentl! of (iva). Lull! identif! the )I- $
sense #ith the nature of the Lord. /elate each of the three groups #ith
the incantation st!led the ;ll$protecting one. ;lso clarif! the
incantation of the ;tmasana form. /epeat the verse ,atavedase, etc.,
and (once more) recall to mind the ;ll$protecting incantation. ;ssign
the form of (iva and (akti to the initial and final positions (of the ;ll$
protecting incantation). +no# that the s!llable sa in the verse
,atavedase, etc., has (akti as its Auintessence and that the #ord soma
represents the pro#ess #hose Auintessence is (iva. 4hoso kno#s this
becomes great.
II$''E Thus elucidate this incantation #hich abides in Tripura and #hich
is set forth in the circular seat. /epeat the verse ,atavedase, etc., and
also the incantation of Tripureshvari #hich is ever ascendant and
#hose Auintessence is (iva and (akti, as alread! set forth. =atavedas
s!mboliDes (iva, and sa has the imperishable (akti as its essence.
Flucidate Tripura, the ever$ascendant >ahalakshmi, resting on the seat
of mantras (s!mboliDed b! ha and sa), denoting the sun and the moon,
pervading the three groups and subsisting in bet#een (iva and the
primeval o#er. /epeat the verse ,atavedase sunavama somam, etc.,
and call to mind the previous incantation associated #ith the seat of
the real (elf. 4ith the #ords veda, etc., (in the verse), essentiall! the
same as the sun denoted b! ha, is indicated the universal o#er of the
(pirit (cicchakti) ever$ascendant. ut over it the dot (denoting the (iva
principle). Flucidate the incantation of Tripura, garlanded, abiding in
the seat of the ;dept. /epeat the verse ,atavedase sunavama somam,
etc. /el!ing on the enchanting Tripura, contemplate ("er) in the
s!llables ka la. Flucidate the embodied incantation of Tripura, the
sovereign over all incantations. /epeat ,atavedase, etc., and rel!ing on
Tripura, the Lakshmi, one consumes fire.
II$'*E Flucidate the incantation of Tripura, the >other, the sovereign
threefold Light, kno#ing that she consumes #ith a mouth of fire.
II$'.E Thus #ith the #ords sa mah parsad ati durgani visva, (he
illuminates the supreme, (he #ho is the inner (elf. "er incantation,
here, having become an effect, is utiliDed in the act of hailing. (he is
deemed competent in ever! #a!.
II$'0E Thus these eight incantations, the ver! limbs of the divine
>ahama!a are elucidated.
II$'3E The gods veril! said to the blessed LordE Tell us about the
foremost of the #heels, #hich promotes all desires, is adored of all,
takes all forms, faces all Auarters, and is the gate#a! to Liberation, b!
adoring #hich the 1ogins cut through (the knot of differences) into the
undifferenced bliss of supreme Brahman.
II$'5E To them the blessed Lord saidE 4e shall elucidate the concept of
(richakra.
II$'7E >ake a triangle #ith three vertices. In it take as a measure a line,
lengthen it, and make a triangle farther in front of it. arallel to the
base of the first triangle, but over all, make another triangle. The first
triangle is the #heel, the second is the intermediar! region, and the
third has, marking it, the eight triangles.
II$'9E Then, moving the line be!ond the intermediar! Auarters, on the
e2tremities of the eight spoked #heel move the line for soliciting the
(adh!as etc. "ave the upper part marked #ith triangles. %ra# four
lines going up from the closed regions. In due order, #ith the t#o
measuring lines, the #heel comes to be marked #ith ten triangles.
II$':E In the same manner, again, the #heel #ith ten spokes takes
shape.
II$*<E The #heel #ith fourteen spokes takes shape b! ,oining the
measuring line brought up to the parts of the ten spokes, after having
,oined the four vertices of the central triangles #ith the triangles at the
e2tremities of the four lines.
II$*'E Then take shape respectivel! the #heels enveloped in the eight
lotuses, the si2teen lotuses, and the earth$#heel #ith four gates.
II$**E Thus has the #heel been elucidated b! the process of
construction.
II$*.E I enumerate in the reverse order (the elements of) the #heel
consisting of the nine selves. The first #heel enchants the three
#orlds8 has the eight po#ers such as the po#er to assume the atomic
siDe etc.8 has the eight mothers8 has the decade beginning #ith the ;ll$
agitating force8 etc.8 is manifest, is occupied b! Tripura, and is
characteriDed b! the m!stic mark of the ;ll$agitating force.
II$*0E The second #heel fulfils all e2pectations, is con,oined #ith the
si2teen attractive po#ers beginning #ith sakama. It is #ell protected,
occupied b! the sovereign Tripura, and is characteriDed b! the m!stic
mark of the ;ll$scattering force.
II$*3E The third #heel agitates all and is adorned #ith the eight flo#ers
of 6upid. It is better secured, occupied b! the beautiful Tripura, and
characteriDed b! the m!stic mark of the ;ll$fascinating force.
II$*5E The fourth #heel grants e2cellence to all8 has fourteen forces like
the ;ll$agitating force8 is associated #ith a tradition8 is occupied b! the
%#eller in the three cities, and is marked b! the m!stic mark of the ;ll$
subduing force.
II$*7E The fifth #heel, be!ond the fourth, accomplishes all ends8 has
the ten forces such as the po#er to !ield all perfections8 has the
fullness of the +aula8 is occupied b! >ahalakshmi #ho is Tripura, and is
marked b! the m!stic mark of the greatl! e2citing force.
II$*9E The si2th #heel protects all8 has ten traits such as omniscience8
is devoid of interspaces8 is occupied b! the garlanded Tripura8 and has
the mark of the great goad.
II$*:E The seventh #heel cures all diseases8 has eight forces such as
the force to subdue8 has its m!steries8 and bears the m!stic mark of
the khechari.
II$.<E The eighth #heel grants all perfections8 is characteriDed b! four
#eapons, and the m!steries, higher and lo#er. It is occupied b! the
mother, Tripura, and has the m!stic mark of the seed.
II$.'E The ninth master$#heel is replete #ith all delight and is
associated #ith the triad such as +ameshvari. It is e2ceedingl!
m!sterious, occupied b! the great Tripura, the beautiful, and has the
m!stic mark of the triangle.
II$.*E ;ll the metres indeed have passed over as spokes into the #heel.
This #heel is the (richakra.
II$..E In its hub, in the sphere of fire, are the sun and the moon.
4orship the seat of the s!llable Om there. There is the Imperishable in
the form of the point. 6all to mind the supreme Incantation, sk!$like,
and immanent in it. Bring thither the great Tripura, the beautiful.
etition "er #ith the single verseE
Goddess ! In milk bathed, #ith sandal paste
Besmeared ! Goddess! 4ith bilva leaves #orshipped !
%urga ! I seek refuge in Thee.
;dore "er #ith the mantra of >a!alakshmi. Thus spoke the blessed
Lord.
II$.0E 4ith these mantras adore the blessed Goddess. Then (he
becomes pleased and manifests "erself. (o #hoever #orships #ith
these mantras sees Brahman. "e sees all things and achieves
immortalit! H #hosoever kno#s thus. This is the great Cpanishad.
III$'E The gods said to the blessed LordE 4e #ould fashion the m!stic
marks. The blessed Lord told themE (eated in the lotus posture #ith
the region of the knees touching the earth, make the m!stic marks.
III$*E "e #ho kno#s the m!stic mark of the triangle attracts all8 he
kno#s all8 en,o!s all fruits8 he breaks up all and immobiliDes the foe.
+eeping the middle fingers over the ring fingers, he (brings together)
the little fingers and the thumbs, the forefingers being left free like
rods pointing do#n#ard. Thus is the first mark made (the triangle).
III$.E The same #ith the middle fingers ,oined is the second (the seed).
III$0E The third has the shape of the goad.
III$3E /ubbing the palms in the reverse order, bringing together the
thumbs and the forefingers, the fourth is formed (the great goad).
III$5E The fifth (the great %eluder) is made #hen the thumbs are ,oined
to the nails of the middle fingers, after rubbing #ith the forefinger on
the little finger and the ring fingers held straight #ith the middle
fingers.
III$7E The same shaped at the tip like a goad is the si2th (the ;ll$
subduing).
III$9E +eeping the left hand in the right resting posture, the ring fingers
in the middle of the little fingers, and the middle fingers #ith the
forefingers crossed over them, the thumbs straight, one gets the
seventh, the khechari (the ;ll$attracting).
III$:E In the all$upright, all$retracting posture, keeping each little finger
in the space bet#een its middle finger and the ring finger, and at the
sides the forefingers in the shape of the goad, and the thumbs and
palms in contact, the eighth is formed (the ;ll$scattering).
III$'<E The ring fingers rest on the back of the middle fingers8 the
thumbs holding the middle fingers on #hich rest the forefingers remain
in the middle H thus is the ninth formed (the ;ll$agitating).
III$''E +eeping the little fingers eAuall! in and the thumbs, too, eAuall!
in, the m!stic mark comes to have three sections. The five arro#s, the
m!stic marks such as the five, are clear.
III$'*E +rom is the seed of the goad8 (ha, sa are those of (iva and (akti8
kha, of killing8 prem, of enchantment)8 ha, sa, kha, prem, of khechari8
ha (of the sun)8 straum (of desire)8 (ka) the first seed of @agbhava is
the ninth. ("a, the first seed of +amakuta) is the tenth. 4hoso kno#s
thus (becomes an adept in mantra).
III$'.E &o#, therefore, #e shall e2pound the #heel that has become the
+amakala. "rim, klim, aim, blum, straum H these five desires pervade
the #hole #heel. 4rap up the middle desire, aim, in the past (desire),
straum, (i.e. aim, straum, aim). Let this group be put #ithin blum. Bind
up t#ice the end sought #ith the t#o medial aim$s and #orship
(setting them) in the birch$bark. 4hoso kno#s this #heel kno#s all8 he
attracts all the #orlds8 he immobiliDes ever!thing. The #heel d!ed in
indigo sla!s foes, arrests all movements. (mearing it #ith lac, one
controls all #orlds. Cttering the formula nine lakhs of times, one attains
the status of /udra. 4rapping up (the #heel) in the inscribed diagram,
one becomes victorious. Offering oblation in the fire built in a
triangular fire$place, one #ins over #omen. %oing so in a fire$place
shaped like a rod or a circle one acAuires unrivalled #ealth. %oing so in
a sAuare fire$place one gets rain. If one offers oblations in a triangular
fire$place, foes are killed, movements are immobiliDed Offering flo#ers,
one becomes victorious. Offering substances having great tastes, one
becomes surcharged #ith supreme ,o!. The great tastes are the si2
tastes.
III$'0E 4e invoke !ou, Leader of hosts,
Of poets, poet, most reno#ned8
%o!en of kings, among Brahman$s
Lord of Brahman$s, pa! heed to us.
6ome #ith protection to our homes.
Cttering this h!mn, touch the bod! pronouncing ga #ith the dot above.
Bo# do#n to Ganesha sa!ing gam to Ganesha. Om, Bo# unto the
blessed Lord, #ith ash$smeared limbs, of formidable pro#ess. +ill !
+ill !! burn ! burn !! consume ! consume !! subdue ! subdue !! erase !
erase !! Breaker up of the plough ! ;t the foot of the trident , secure
the accomplishment of the s!mbol. %r! up ! %r! up !! The Fastern sea !
ImmobiliDe ! ImmobiliDe!! 1ou #ho disrupt the counsels, the machines,
the strateg!, the messengers, the armies of the enem!, tear up ! tear
up !! cut up ! cut up !! hrim, phat, (vaha. 4ith this #orship the Lord of
the field.
III$'3E Oh maid of noble lineage !
4e kno#, #e contemplate a crore
Of mantras8 so man! +ula-s force
Inspire us ever.
Thus adoring the maiden, #hichever aspirant meditates, attains
immortalit!. "e attains reno#n and the full stretch of life. Or, kno#ing
the (upreme Brahman, he abides. 4hosoever kno#s thus (#ins the
fruit). This is the great Cpanishad.
I@$'E The gods, veril!, said to the blessed LordE Lord ! The heart of the
most e2cellent Ga!atri pertaining to Tripura has been e2pounded to us.
I@$*E In the h!mn of ,atavedas
Tripura-s eight (vid!as) are limned.
Thus adoring "er, from the bonds
Of life the 1ogin is released.
I@$.E &o# tell us about >rit!um,a!a (victor! over death). "earing the
#ords of all the gods speaking thus, the victor! over %eath is revealed
through the h!mn on Tr!ambaka in the ;nustubh metre.
I@$0E 4hence is the #ord Tr!ambaka derived B Being master of the
three cities, he is Tr!ambaka.
I@$3E 4h! sa!E )Let us sacrifice- B )(acrifice- means )#orship-, )e2tol- the
real, b! the t#o s!llables mahe. B! the immutable single letter kam
(after Tr!amba) victor! over %eath is e2pressed. (o it is saidE )Let us
sacrifice-.
I@$5E &o#, #h! sa! )fragrant- B "e attains reno#n on all sides. "ence it
is said )fragrant-.
I@$7E 4h! sa! )increases gro#th- B "e creates all the #orlds, saves all
the #orlds, pervades all the #orlds. "ence "e is said to increase
gro#th.
I@$9E 4h! sa! )like cucumber fruit X let me find freedom- B ;s the
cucumber is fast held b! the stalk, so is (man) bound fast, and he is
released from death, the bondage of transmigration8 he becomes free.
I@$:E 4h! sa! )unto immortalit!- B One achieves immortalit!, achieves
the imperishable8 one becomes /udra.
I@$'<E The gods veril! said to the blessed LordE Fver!thing has been
e2pounded to us. &o# tell us all those mantras pertaining to (iva,
@ishnu, (ur!a, Ganesha, b! lauding #ith #hich Bhagavati #ill reveal
"erself.
I@$''E The blessed Lord saidE
4ith )Tr!ambaka- in sloka$metre
4orship the 6onAueror of %eath8
It is laid do#n that the single letter
Is pervaded, as sho#n afore.
I@$'*E One #ho #orships #ith the mantra of the 1a,us, )Om, Obeisance
to (iva- attains the status of /udra and achieves blessedness. "e #ho
kno#s thus (does so).
I@$'.E That supreme abode of @ishnu,
Like an e!e across the heavens,
The #ise al#a!s behold.
I@$'0E @ishnu faces all Auarters. ;s oil surrounds and fills a ball of
sesamum, "e pervades (all things). "is supreme abode is the high sk!.
The #ise, namel! gods like Brahma, behold it, i.e., hold it for ever in
the heart. "ence, @ishnu-s o#n form is derived from "is abiding,
e2isting, in all beings. "e is @asudeva (the god #ho d#ells in all).
I@$'3E Om &amah consists of three s!llables. Bhagavate has four
s!llables. @asudeva!a has five s!llables. This is the t#elve$s!llabled
mantra of @asudeva. "e (#ho kno#s this) surmounts all hardships,
lives a full life, achieves master! over beings, and en,o!s possession of
#ealth and cattle.
I@$'5E The letters a, u and meditation constituting the ranava denote
the in#ard bliss, the all$pervading Brahman. utting them together,
(there is formed) Om.
I@$'7E (#an sailing in the pure sk!,
%#eller in the atmosphere,
(acrificer near the altar,
Guest #alking into the house,
%#eller in men, in noble things,
In the right and in sk!8 in #ater born,
Born in the light, in the right, in mounts8
The /ight, the great H ("e is the Lord).
I@$'9E ;ll fruits he #ins #ho repeats the previous mantra of the sun
together #ith the o#ers, namel! the da#n, the dusk, the intellect,
#hich are the true, ordered, embodied Light. B! each of the other
luminous #ords in the mantra of the (ur!a is it upheld. 4ords like, )in
#ater born-, etc., denote the o#ers. "e d#ells in the high abode, the
heavens, pertaining to the sun.
I@$':E 4orshipping the Lord of hosts #ith the mantra given previousl!
(III$'0), )4e invoke !ou, Leader of hosts-, etc., in the traistubha metre,
together #ith the monos!llable, one achieves the status of Ganesha.
I@$*<E &e2t have been laid do#n the Ga!atri, the (avitri, the unuttered
mantra (a,apa), that of (arasvati, the matrika (or alphabet)E B! It, all
this has been pervaded.
I@$*'E ;im, the Goddess of speech ! 4e kno#8 klim, the Goddess of
desire ! 4e meditate8 sau, >a! the o#er inspire us. Thus, in the morn,
Ga!atri8 at midda!, (avitri8 and at dusk, (arasvati. The a,apa, )hamsa-,
the unuttered (is chanted) #ithout break. The matrika, comprising fift!
letters, from a to ksa, pervades all #ords, all (hastras, all @edas. The
Goddess pervades all things. Obeisance, obeisance, unto "er !
I@$**E The blessed Lord said to themE 4hoso perpetuall! lauds the
Goddess #ith these mantras beholds all things. "e attains immortalit!
H #hoso kno#s this. This is the Cpanishad.
@$'E The gods, veril!, said to the blessed LordE 6learl! has been
e2plained to us the section on activities and #hat pertains to Tripura
#ith all related topics. &e2t tell us about the attributeless (upreme.
@$*E The blessed Lord spoke to themE B! means of the fourth and final
>a!a (avid!a, ,nana, vi,nana and sam!ag,nana), has the supreme
Brahman been indicated, the supreme erson, the supreme (elf,
#hose essence is consciousness. The hearer, the thinker, the seer, the
teacher, the toucher, the proclaimer, the cogniDer, the supreme
kno#er, the inner person in all persons H that (elf must be cogniDed.
@$.E In that there are neither #orlds seen nor unseen8 no gods or
demons8 beasts or non$beasts8 ascetics or non$ascetics8 outcastes or
non$outcastes8 brahmins or non$brahmins. ;lone and single, the
supreme Brahman, all$Auiet, shines forth. Gods, seers, manes, prevail
not there. The a#akened kno#er, the all$kno#er is Brahman.
@$0E In this conte2t there are the follo#ing versesE
"ence the seeker after liberation
>ust from ob,ect his mind #ithdra#8
Lor, liberation is indeed
>ind-s detachment from ob,ects.
@$3E T#o kinds of minds there areE
ure and impure8
Impure the mind, desire$ridden,
The pure of desires freed.
@$5E >ind alone is cause of man-s
Bondage and release8 bondage is
6linging to ob,ects8 the mind
4ithdra#n therefrom promotes release.
@$7E (horn of attachment to ob,ects,
;nd restricted to the heart,
>ind thus ceases to be mind H
(uch is the state supreme.
@$9E 6ontrol the mind until
It Auiescence reaches in the heart.
This is kno#ledge and meditation8
The rest is naught but #ords.
@$:E Brahman is not thinkable alone,
&or unthinkable8 think not8
1et, onl! think8 thus, surel!,
Become Brahman, the same to all.
@$'<E 1ogin dissolves himself #ith self
In Being, through meditation (high)8
>editation on non$self is deemed
&o meditation at all.
@$''E That Brahman has no parts
Is be!ond concepts, #ithout blemish.
+no#ing )I am That-, b! slo# degrees
One Brahman does become.
@$'*E +no#ing It as be!ond concepts,
Fndless, #ithout cause or parallel8
Immeasurable and beginningless,
The man of #isdom is released.
@$'.E There is no restriction, no origin8
&one in bondageE none #ho strives8
&one seeks liberation8 a!e, none
Liberated H this is truth.
@$'0E In #akeful state, in dreams, in sleep
+no# that the (elf is onl! one8
Lor one #ho passes be!ond these states
/ebirth there is none.
@$'3E One real (elf alone e2ists
In diverse beings8 as one,
Or man! is It seen, like
>oon in #ater-s sheen.
@$'5E ;s #hen a pot is moved,
The sk!, pot$bound moves not H
(o is the living (elf unmoved,
Like sk! #hen onl! pot has moved.
@$'7E 4hen repeated in different forms,
Like pot from pot distinct,
"e kno#s not in these divisions,
;nd !et at all times kno#s.
@$'9E ;s long as illusions of #ords
Fncompass one, difference lasts8
4hen darkness is scattered,
It is unit! one sees.
@$':E The lo#er Brahman is the 4ord8
The Fternal, #hen that #ears off,
/emains8 Its kno#er shall, for peace of mind,
On the Fternal meditate.
@$*<E T#o Brahman$s are to be pondered onE
The 4ord and Brahman (upreme8
In the 4ord #ell versed, one attains
Brahman (upreme.
@$*'E The acute mind, after stud! of te2ts,
On kno#ledge and #isdom intent,
>ust forsake all, as one #ho seeks grain
Lorsakes the husk perforce.
@$**E >ilk has but a single colour
Though dra#n from diverse co#s8
;s milk is kno#ledge kno#n,
Its sources are like co#s.
@$*.E Locussing the e!e of kno#ledge
Fvoke the thoughtE )I am Brahman,
The great, supreme abode #ithout
arts or movement, the Auiescent One.-
@$*0E 4hoso kno#s thus the one supreme form of Brahman, the
Lourth, abiding in all beings, d#ells in the imperishable supreme
abode.
@$*3E I seek refuge, for the sake of life, in this fourth o#er of
+no#ledge, the cause of the manifestation of Brahman.
@$*5E In the order of ;kasa, etc. ;kasa is the supreme source of all
these elements. ;ll these beings, veril!, are born of ;kasa, and the!
merge in ;kasa. Because of it the! live, once the! are born. (o, kno#
;kasa to be the seed.
@$*7E That ver! thing, kno# as the seat of ;kasa, of air, of fire, of
#ater, of precious stones. 4hoso kno#s this attains immortalit!.
@$*9E Therefore, #hoever kno#s this fourth (4isdom or vid!a)
pertaining to the glor! of +amara,a (the (elf in liberation) #ith its
elevenfold form as the imperishable Brahman attains the fourth state H
#hoever kno#s this. This is the great Cpanishad.
"ere ends the Tripura$Tapini Cpanishad, included in the ;tharva$@eda.
Trisikhi Brahmana Upanishad
" 'rah$in calle GTrishi,i 'rah$ana7 went to the lan o) Sun 1o an as,e hi$* 2Oh
1o* :hat is /o#M :hat is soulM :hat is the cause an what is "th$aM3 1
The Sun 1o replie:
You ha+e to reali<e that all this is Shi+a. 'ecause onl# Shi+a is e+er clean* who is e+oi
o) an# /le$ishes* an who is e+er#where an )or who$ there is no secon. De is the onl#
one who creates e+er#thing /# his light an si$ilar to the )ire appearing in i))erent
)or$s on i))erent pieces o) steel* he appears in i))erent )or$s. -) #ou as,* to what he
gi+es light* the answer woul /e* 'rah$a$ which is enote /# the wor* 2Sath3* an
which is $erge with ignorance an illusion. That 'rha$a$ ga+e rise to* 2that which is
not clear3. 2That which is not clear3 ga+e rise to* 25ahat &great(3. 25ahat3 ga+e rise to
egois$. Egois$ ga+e rise to 2Oi+e Than$athras3. That 2Oi+e Than$athras3 ga+e rise to
2Oi+e 'hoothas3 +i< earth* water* )ire air an ether.
1. Ether is consciousness +i< $in* wiso$* sel) will* an egois$
8. "ir is Sa$ana* Uhana* A#ana* "pana an 0rana which are the airs in the /o#.
9. Oire is ears* s,in* e#es* tongue an nose.
;. The concept o) water is )eelings o) soun* touch* +iew* taste an s$ell.
=. Earth is wors* hans* legs an other ph#sical organs.
?. Ether which is the concept o) wiso$ is ecision* /eha+ior an sel) estee$.
@. The actions relate to air are uniting* changing o) places* ta,ing* hearing an /reathing.
8. The actions relate to )ire are the )eeling o) touch* sight* taste* +iew an soun. These
also epen on water.
C. The actions relate to earth are tal,ing* gi+ing* ta,ing* going an co$ing.
10. The actions o) the 0rana Than$athra &S#$/olic soul( are the organs )or oing wor,
an organs )or earning wiso$.
11. Egois$ is li$ite to $in* /rain an the will to o.
18. The $icro aspects o) the s#$/olic soul &0rana Than$athra( are gi+ing place*
scattering* seeing* uniting an /eing )ir$.
These twel+e are the aspects o) philosoph#* earl# concept o) goliness an earl# concept
o) ph#sical existence. Chanra* 'rah$a* irections* air* sun* Aaruna* "swini e+as
&i+ine octors(* Oire* -nra &,ing o) e+as(* Upenra* 0raBapathi an Ya$a &1o o)
eath( are the 1os o) the organs an senses who tra+el li,e soul in these twel+e aspects.
1
LSlo,as 8 S 9 are not a+aila/le.N
Oro$ there* Earth ca$e in to existence* e$/racing one thing with the other* per+aing /#
crissEcross connections* step /# step as the result o) 0ancha 'oothas &Oi+e aspects o)
earth* air* water* )ire an ether( gaine li)e. ;
-n that earth* plants* cli$/ers* )oo an )our t#pes o) pinas &/o# centers( arose. The
root sections o) the /o# are taste* /loo* )lesh* )at* /ones* ner+es an se$en. =
So$e 0inas arose /ecause o) their own interaction an so$e 0inas arose /ecause o) the
interaction o) 0ancha 'oothas. -n this that 0ina calle 2"nna 5a#a$ &area o) )oo(3 is
in the area o) the /ell#. ?
-n the $ile o) this /o# is the heart which is li,e the lotus )lower with its stal,. The
1os )or $anage$ent* egois$ an action are in there. @
The see )or this is the tha$o guna &/aser Iualities( pina which is passion oriente an
solii)ie &oes not $o+e or change(. This is the worl with its +arie nature an is
situate in the nec,. 8
The insie loo,ing happ# "th$a &soul( is on the su$$it o) the hea an is situate in the
0ara$a 0atha place. This is in its earth li,e )or$ an shines with great strength. C
The state o) awa,ening is e+er# where. The state o) rea$ is also is there in the state o)
wa,e)ulness. The state o) sleep an the state o) higher ,nowlege &Thuri#a( is not there
in other states. 10
Si$ilar to the tastes per+aing in all parts o) a goo )ruit* Shi+a Sha,thi per+aes e+er#
where. 11
Si$ilarl# all ,osas &area o) the /o#( are within "nna$a#a 6osa. Si$ilar to the ,osa$ is
the soul. Si$ilar to the soul is Shi+a. 18
The li+ing /eing is one with )eelings. Shi+a is one without )eelings. The ,osas are the
places o) )eelings o) li+ing /eing. "n the# gi+e rise to states o) existence. 19
Si$ilar to the )act that churning o) water prouces ripples an )oa$* /# churning o) $in
se+eral pain)ul thoughts are prouce. 1;
'# per)or$ing uties* the li+ing /eing* /eco$es the sla+e to those uties. '# )orsa,ing
the$* he attains peace. De /eco$es one* who sees the worl in southern path. 1=
The li+ing /eing with egois$ an sel) estee$ is inee Saashi+a. The li+ing /eing
attains that t#pe o) illusion /ecause o) his co$pan# with the ignorant soul. 1?
De attains hunres o) #onis &)e$ale reproucti+e organ( an sta#s there /ecause o)
)a$iliarit#. .i,e a )ish tra+eling in /etween the /an,s o) a ri+er* he ,eeps on tra+eling till
he attains sal+ation. 1@
O+er passage o) ti$e ue to the wiso$ o) the ,nowlege o) the soul* he turns on the
northern path an step /# step goes up. 18
:hen he is a/le to sen his soul power to his hea an oes per$anent practice o) Yoga*
he gets wiso$. 'ecause o) wiso$* his #oga acts. 1C
Once Yoga an wiso$ /eco$e sta/le in hi$* he /eco$es a #ogi. De will ne+er /e
estro#e. De woul see .or Shi+a in his e)iciencies an will not see e)iciencies in
.or Shi+a. 80
To get results o) #oga* it has to /e one without an# other thought. :ithout practice #ou
will not succee in Yoga or wiso$. The #ogi will not get the results out o) these also. 81
So /# practice o) #oga* $in an soul shoul /e controlle. The Yogi shoul cut o)) the
pro/le$s in #oga si$ilar to the cutting o) $aterial with a sharp ,ni)e. 88
LSlo,as 89 to 1;= are not a+aila/le.N
:ith pure ,nowlege o) "th$a &soul( the sensor# organs shoul /e controlle. :e
shoul alwa#s $eitate on 0ara Aasue+a who is the greatest soul. 1;?
6ai+al#a &sal+ation( is attaine /# the selecte an sorte )or$ o) $eitation on shape
an )or$. -) a #ogi is a/le to $eitate at least )or a s$all ti$e on Aasue+a while he is in
the 6u$/ha,a stage o) 0rana#a$a* the sins that he has one in se+en /irths will /e
estro#e. You ha+e to unerstan that the portion )ro$ /ell# to the heart is the wa,e)ul
action. -n the nec,* there exists the action o) the rea$. -n /etween the Haws exists the
sleep. Thuri#a exists in /etween the e#elis. That action o) s#nthesis with 0ara/rah$a$
which is $uch a/o+e thuri#a exists in the s,ull top $ile calle 'rah$aranra. There in
the )ore$ost thuri#a corner o) thuri#a * the soul is calle Aishnu. :hen one $eitates in
the +er# pure 0ara$a,asa &great ether(* he shoul $eitate on that "ho,shaBa who
shines )or e+er with the light o) crores o) Suns* as sitting in the lotus o) his own heart.
Otherwise he has to $eitate on that Aiswa Roopi&One who is o) the )or$ o) uni+erse(*
who has se+eral )or$s* se+eral )aces* se+eral plan,s with se+eral ar$a$ents* se+eral e#es
which shine li,e crores o) suns* se+eral colours an who is peace)ul an also +er# angr#.
"ll the $ental preoccupations o) a Yogi who $eitates in such a $anner will /e
co$pletel# cal$e own. That Yogi who $eitates on that inestructi/le $atter which
shines li,e 1o7s grace in the center o) the heart* on that ulti$ate truth which is /e#on
Thuri#a* on that Sun who is the )or$ o) wiso$ which is i$$easura/le an unening* on
that /eing who is li,e a shining la$p in a winless place an on that /eing who is li,e the
shine o) unprocesse ge$s* woul ha+e sal+ation in his grip. 1;@E1=@
To that Yogi who is a/le to see an experience the shine o) that e+a with the uni+ersal
$acro or $icro )or$ or atleast a s$all portion o) hi$ in his lotus li,e heart* all the occult
powers li,e "ni$a woul /e +er# $uch within his reach. 1=8E1=C
One has to unerstan that the reali<ation o) the uni+ersal truth o) the unit# o) Hee+ath$a
&Soul( an 0ara$ath$a &1o( which is that 2- a$ 'rha$a$ an 'rah$a$ is $eQ is he
real state o) Sa$ahi &an enlightene state o) $eitation where all the thought process are
uni)ie with 1o(. That $an /eco$es 'rah$a$ an he oes not ta,e another /irth. 1?0E
1?1
The one who exa$ines such principles with etach$ent /eco$es li,e a )ire without
woo an /eco$es one with hi$sel). 1?8
Since his $in an soul oes not ha+e an#thing to catch hol o) &get attache(* he
/eco$es sta/le in the )or$ o) wiso$* an his soul $elts li,e a piece o) salt an he
$erges in to the sea o) pure consciousness. 1?9
De sees the wor which is a thing o) passion an $agic li,e a rea$. -n the natural state
that Yogi stans without changing as hi$ to hi$sel) an attains the nue )or$ in his sleep
an attains sal+ation. 1?;
Dere ens the Trisi,hiE'rah$anopanisha /elonging to the Su,laEYaBurEAea
Turiyatita Avadhuta Upanishad
'. &o# the grandfather of all people (the god Brahma) respectfull!
approaching his father, ;dinara!ana (Lord @ishnu) said, )4hat is the
path of the ;vadhutas after the Turi!atita stage, and #hat is their
standing B- To him replied the Lord &ara!anaE 4ise sages consider that
one #ho remains in the path of the ;vadhuta is ver! rare in the #orld
and (such sages) are not man!8 if one becomes (an ;vadhuta) he is
ever pure, he is indeed the embodiment of dispassion8 he is indeed the
visible form of #isdom and he is indeed the personification of the @eda
(@edapurusha). "e is a (trul!) great man, as his mind abides in me
alone. Indeed I too abide in him. In due order, having been first a hut$
d#elling ascetic (+utichaka), he reaches the stage of a mendicant
monk (Bahudaka)8 the mendicant monk attains to the stage of a
"amsa ascetic8 the "amsa ascetic (then) becomes the highest kind of
ascetic (aramahamsa). (In this stage) b! introspection he realiDes the
entire #orld (as non$different from his (elf)8 renouncing all personal
possessions in (a reservoir of) #aters, (such things as) his emblematic
staff, #ater pot, #aist band, loincloth that covers (his privities) and all
ritualistic duties en,oined on him (in a previous stage)8 becoming
unclad (lit. clothed b! the points of the compass)8 abandoning even the
acceptance of a discoloured, #orn out bark garment or (deer) skin8
behaving thereafter (after the stage of the aramahamsa) as one
sub,ect to no mantras (i.e. performing no rituals) and gives up shaving,
oil bath, the perpendicular mark of sandal paste on the forehead, etc.
*. "e is one terminating all religious and secular duties8 free of
religious merit or other#ise in all situations8 giving up both kno#ledge
and ignorance8 conAuering (the influence of) cold and heat, happiness
and miser!, honour and dishonour8 having burnt up in advance, #ith
the latent influence (vasana) of the bod!, etc., censure, praise, pride,
rivalr!, ostentation, haughtiness, desire, hatred, love, anger,
covetousness, delusion, (gloating) ,o!, intolerance, env!, clinging to
life, etc.8 vie#ing his bod! as a corpse, as it #ere8 becoming
eAuanimous effortlessl! and unrestrainedl! in gain or loss8 sustaining
his life (#ith food placed in the mouth) like a co#8 (satisfied) #ith
(food) as it comes #ithout ardentl! longing for it8 reducing to ashes the
host of learning and scholarship8 guarding his conduct (#ithout
vaunting his noble #a! of life)8 diso#ning the superiorit! or inferiorit!
(of an! one)8 (firml!) established in non$dualit! (of the (elf) #hich is
the highest (principle) of all and #hich comprises all #ithin itself8
cherishing the conviction, )There is nought else distinct from me-8
absorbing in the (elf the fuel (of concept) other than the secret kno#n
onl! b! the gods8 untouched b! sorro#8 unresponsive to (#orldl!)
happiness8 free of desire for affection8 unattached ever!#here to the
auspicious or the inauspicious8 #ith (the functioning of) all senses at
standstill8 unmindful of the superiorit! of his conduct, learning and
moral merit (dharma) acAuired in the previous stages of his life8 giving
up the conduct befitting caste and stage of life (@anaprastha)8
dreamless, as night and da! are the same to him8 ever on the move
ever!#here8 remaining #ith the bod! alone left to him8 his #ater$pot
being the #atering$place (onl!)8 ever sensible (but) #andering alone as
though he #ere a child, madman or ghost8 al#a!s observing silence
and deepl! meditating on his (elf, he has for his support the propless
(Brahman)8 forgetting ever!thing (else) in consonance #ith the
absorption in his (elf8 this Turi!atita sage reaching the state of the
;vadhuta ascetic and completel! absorbed in non$dualit! (of the
;tman) (finall!) gives up his bod! as he has become one #ith Om (the
ranava)E such an ascetic is an ;vadhuta8 he has accomplished his
life-s purpose. Thus (ends) the Cpanishad.
"ere ends the Turi!atitavadhutopanishad belonging to the (ukla$1a,ur$
@eda.
+a'rasu!hika Upanishad
- Shall set )or AaBrasuchi &the ia$on neele( which pierces ignorance* re/u,es the
ignorant an orna$ents those who ha+e wiso$ as e#e.
The S$ritis a))ir$* )ollowing the Aeas that the 'rah$ana is the $ost i$portant o) the
)our castes. -t $ust /e as,e* G:ho is a 'rah$ana7 J the sel)* /o#* class* ,nowlege*
action or +irtue M
The soul is not a 'rah$ana /ecause the soul is the sa$e in all /oies past an )uture. The
sa$e person ta,es $an# /oies accoring to ,ar$a* nor is the /o# 'rah$ana J the /o#
is the sa$e )ro$ the Chanala &to the highest caste( /eing $ae o) the )i+e ele$ents an
is seen to ha+e ol age* eath etc.* ali,e. There is no )ixit# &o) colour( such as 'rah$ana
is white* 6shatri#a is re* Aaish#a is #ellow an Sura is /lac,F also when the )ather7s
/o# is cre$ate* the son etc.* $a# /e guilt# o) ,illing a 'rah$ana.
4or is the class a 'rah$ana. Then there woul /e $an# classes within the classes. 5an#
are the great sages: Rish#asringa /orn o) a eer* 6ausi,a o) ree* Ha$/u,a o) a Bac,al*
Aal$i,i o) an antEhill* A#asa o) a )isherEgirl* 1auta$a o) a hare7s /ac,* Aasistha o)
Ur+asi* "gast#a o) a pot accoring to traition. These are not 'rah$anas /# /irth /ut /#
their ,nowlege.
4or is ,nowlege 'rah$ana: 6shatri#as an others also ha+e ,nowlege. 4or is ,ar$a:
all creatures are seen to ha+e si$ilar ,ar$a o) 0rara/ha etc.* an all creatures act /eing
i$pelle /# ,ar$a. 4or is a $an o) +irtue: There are $an# gi+ers o) gol J 6shatri#as
etc.
One who has irectl# reali<e* li,e the /err# in the pal$* the "t$an without a secon*
e+oi o) class* Iualit# an action an o) e)ects li,e the six wa+es &li,e hunger(* the
states &li,e /irth an eath(* o) the nature o) truth* ,nowlege an /liss* )ree )ro$
aBuncts* the /asis o) all thoughts* i$$anent in all creatures* present insie an outsie
li,e space. 'liss i$partite* /e#on &orinar#( ,nowlege* to /e reali<e /# experience
alone J an ha+ing /eco$e success)ul* )ree )ro$ lust etc.* rich in $ental control* without
gree etc.* $in untouche /# h#pocris# etc.
This is the intention o) Aea etc. Otherwise the nature o) 'rah$ana cannot /e achie+e.
One shoul conte$plate one7s sel) as the spirit without a secon* truth* ,nowlege an
/liss.
This is the Upanisha.
Dere ens the AaBrasuchi,a Upanisha* inclue in the Sa$aEAea
Varaha Upanishad
together8
6";TF/ $ I
The great sage /ibhu performed penance for t#elve %eva (divine)
!ears. ;t the end of the time, the Lord appeared before him in the form
of a boar. "e saidE I/ise, rise and choose !our boonJ. The sage got up
and having prostrated himself before him saidE IO Lord, I #ill not, in m!
dream, #ish of thee those things that are desired b! the #orldl!. ;ll the
@edas, (hastras, Itihasas and all the hosts of other sciences, as #ell as
Brahma and all the other %evas, speak of emancipation as resulting
from a kno#ledge of th! nature. (o impart to me that science of
Brahman #hich treats of th! nature.J
Then the boar$shaped Bhagavan (Lord) saidE
'. (ome disputants hold that there are t#ent!$four Tattvas (principles)
and some thirt!$si2, #hilst others maintain that there are ninet!$si2.
*. I shall relate them in their order. Listen #ith an attentive mind. The
organs of sense are five, viD., ear, skin, e!e and others.
.. The organs of action are five, viD., mouth, hand, leg and others.
ranas (vital airs) are five8 sound and other (viD., rudimentar!
principles) are five.
0. >anas, Buddhi, 6hitta and ;hankara are four8 thus those that kno#
Brahman kno# these to be the t#ent!$four Tattvas.
3. Besides these, the #ise hold the Auintuplicated elements to be five,
viD., earth, #ater, fire, @a!u and ;kasa8
5. The bodies to be three, viD., the gross, the subtle and the +arana or
causal8 the states of consciousness to be three, viD., the #aking, the
dreaming and the dreamless sleeping.
7$9. The >unis kno# the total collection of Tattvas to be thirt!$si2
(coupled #ith =iva). 4ith these Tattvas, there are si2 changes, viD.,
e2istence, birth, gro#th, transformation, deca! and destruction.
:. "unger, thirst, grief, delusion, old age and death are said to be the
si2 infirmities.
'<. (kin, blood, flesh, fat, marro# and bones are said to be the si2
sheaths. assion, anger, avarice, delusion, pride and malice are the si2
kinds of foes.
''. @ishva, Tai,asa and ra,na are the three aspects of the =iva. (attva,
/a,as and Tamas are the three Gunas (Aualities).
'*. rarabdha, (anchita and ;gamin are the three +armas. Talking,
lifting, #alking, e2creting and en,o!ing are the five actions (of the
organs of action)8
'.. ;nd there are also thought, certaint!, egoism, compassion,
memor! (functions of >anas, etc.,), complacenc!, s!mpath! and
indifference8
'0. %ik (the Auarters), @a!u, (un, @aruna, ;shvini %evas, ;gni, Indra,
Cpendra and >rit!u (death)8 and then the moon, the four$faced
Brahma, /udra, +shetra,na and Ishvara.
'3$'5. Thus these are the ninet!$si2 Tattvas. Those that #orship, #ith
devotion, me of the form of boar, #ho am other than the aggregate of
these Tattvas and am #ithout deca! are released from ;,nana and its
effects and become =ivanmuktas.
'7. Those that kno# these ninet!$si2 Tattvas #ill attain salvation in
#hatever order of life the! ma! be, #hether the! have matted hair or
are of shaven head or have (onl!) their tuft of hair on. There is no
doubt of this.J
Thus ends the first 6hapter of @araha Cpanishad.
6";TF/ $ II
'. The great /ibhu (again) addressed the Lord of Lakshmi of the form
of boar thusE IO Lord, please initiate me into the supreme Brahma$
@id!a (or science).J
*$.. Then the Lord #ho removes the miseries of his devotees being
thus Auestioned, ans#ered thusE IThrough (the right observance of)
the duties of one-s o#n caste and orders of life, through religious
austerities and through the pleasing of the Guru (b! serving him
rightl!), arise to persons the four, @airag!a, etc. The! are the
discrimination of the eternal from the non$eternal8 indifference to the
en,o!ments of this and the other #orlds8
0$3(a). The acAuisition of the si2 virtues, (ama, etc., and the longing
after liberation. These should be practised. "aving subdued the
sensual organs and having given up the conception of )mine- in all
ob,ects, !ou should place !our consciousness of )I- in (or identif!
!ourself #ith) me, #ho am the #itness 6haitan!a (consciousness).
3(b)$7(a). To be born as a human being is difficult H more difficult it is to
be born as a male being H and more so is it to be born as a Brahmana.
Fven then, if the fool does not cognise through the hearing, etc., of
@edanta, the true nature of the (achchidananda (of Brahman) that is
all$pervading and that is be!ond all caste and orders of life, #hen #ill
he obtain >okshaB
7(b)$9. I alone am happiness. There is none other. If there is said to be
another, then it is not happiness. There is no such things as love,
e2cept on m! account. The love that is on account of me is not natural
to me. ;s I am the seat of supreme love, that )I am not- is not.
:. "e #ho is sought after b! all, sa!ing II should become suchJ, is
m!self, the all$pervading. "o# can non$light affect ;tman, the self$
shining #hich is no other than the light #hence originates the #ords )I
am not light-.
'<$'*(a). >! firm conviction is #hoever kno#s for certain that (;tman)
#hich is self$shining and has itself no basis (to rest upon), is one of
@i,nana. The universe, =iva, Ishvara, >a!a and others do not reall!
e2ist, e2cept m! full ;tman.
'*(b)$'.(a). I have not their characteristics, +arma #hich has %harana
and other attributes and is of the form of darkness and ;,nana is not fit
to touch (or affect) me, #ho am ;tman, the self$resplendent.
'.(b)$'0(a). That man #ho sees (his) ;tman #hich is all$#itness and is
be!ond all caste and orders of life as of the nature of Brahman,
becomes himself Brahman.
'0(b)$'3(a). 4hoever sees, through the evidence of @edanta, this
visible universe as the (upreme (eat #hich is of the form of light,
attains >oksha at once.
'3(b)$'5(a). 4hen that kno#ledge #hich dispels the idea that this
bod! (alone) is ;tman, arises firml! in one-s mind as #as before the
kno#ledge that this bod! (alone) is ;tman, then that person, even
though he does not desire >oksha, gets it.
'5(b)$'7(a). Therefore ho# #ill a person be bound b! +arma, #ho
al#a!s en,o!s the bliss of Brahman #hich has the characteristics of
(achchidananda and #hich is other than ;,nana B
'7(b)$'9. ersons #ith spiritual e!es see Brahman, that is the #itness
of the three states that has the characteristics of be$ness, #isdom and
bliss, that is the underl!ing meaning of the #ords )Thou- (Tvam) and )I-
(;ham) and that is untouched b! all the stains.
':. ;s a blind man does not see the sun that is shining, so an ignorant
person does not see (Brahman). ra,nana alone is Brahman. It has
truth and ra,nana as its characteristics.
*<. B! thus cognising Brahman #ell, a person becomes immortal. One
#ho kno#s his o#n ;tman as Brahman, that is bliss and #ithout dualit!
and Gunas (Aualities) and that is truth and absolute consciousness is
not afraid of an!thing.
*'. That #hich is consciousness alone #hich is all$pervading, #hich is
eternal, #hich is all$full, #hich is of the form of bliss and #hich is
indestructible, is the onl! true Brahman.
**$*.(a). It is the settled determination of Brahma$=nanis that there is
naught else but that. ;s the #orld appears dark to the blind and bright
to those having good e!es, so this #orld full of manifold miseries to the
ignorant is full of happiness to the #ise.
*.(b)$*0(a). In me, of the form of boar, #ho am infinite and the Bliss of
absolute 6onsciousness, if there is the conception of non$dualism,
#here then is bondage B ;nd #ho is the one to be emancipated B
*0(b)$*3(a). The real nature of all embodied ob,ects is ever the
absolute 6onsciousness. Like the pot seen b! the e!es, the bod! and
its aggregates are not (viD., do not reall! e2ist).
*3(b)$*5. +no#ing, as ;tman, all the locomotive and fi2ed #orlds that
appear as other than ;tman, meditate upon them as )It I am-. (uch a
person then en,o!s his real nature. There is no other to be en,o!ed
than one$(elf.
*7. If there is an!thing that is, then Brahman alone has that attribute.
One #ho is perfect in Brahma$=nana, though he al#a!s sees this
established universe, does not see it other than his ;tman.
*9$.<. B! cognising clearl! m! form, one is not trammelled b! +arma.
"e is an undaunted person #ho b! his o#n e2perience cognises as his
o#n real nature all (the universe and Brahman) that is #ithout the
bod! and the organs of sense H that is the all$#itness H that is the one
noumenal @i,nana, that is the blissful ;tman (as contrasted #ith
=ivatma or the lo#er self) and that is the self$resplendent. "e is one
that should be kno#n as )I- (m!self). O /ibhu, ma! !ou become "e.
.'. ;fter this, there #ill be never an! e2perience of the #orld.
Thereafter there #ill al#a!s be the e2perience of the #isdom of one-s
o#n true nature. One #ho has this kno#n full! ;tman has neither
emancipation nor bondage.
.*. 4hoever meditates, even for one >uhurta (09 minutes) through
the cognition of one-s o#n real form, upon "im #ho is dancing as the
all$#itness, is released from all bondage.
... rostrations H prostrations to me #ho am in all the elements, #ho
am the 6hidatma (viD., ;tman of the nature of #isdom) that is eternal
and free and #ho am the rat!agatman.
.0$.3. O %evata, !ou are I. I am !ou. rostrations on account of m!self
and !ourself #ho are infinite and #ho are 6hidatma, m!self being the
supreme Isha (Lord) and !ourself being (hiva (of a beneficent nature).
4hat should I do B 4here should I go B 4hat should I re,ect B
.5. (&othing, because) the universe is filled b! me as #ith the #aters
on the universal deluge. 4hoever gives up (fondness) love of the
e2ternal, love of the internal and love of the bod! and thus gives up all
associations, is merged in me. There is no doubt about it.
.7. That aramahamsa (ascetic) #ho, though living in the #orld, keeps
aloof from human congregation as from serpent, #ho regards a
beautiful #oman as a (living) corpse and the endless sensual ob,ects
as poison and #ho has abandoned all passion and is indifferent
to#ards all ob,ects is no other than @asudeva, (viD.,) m!self.
.9. This is (at!a (Truth). This is nothing but truth. It is truth alone that
is no# said. I am Brahman, the truth. There is naught else but I.
.:. (The #ord) )Cpavasa- (lit., d#elling near) signifies the d#elling near
(or union) of =ivatma and aramatman and not (the religious
observance as accepted b! the #orldl! of) emaciating the bod!
through fasts.
0<. To the ignorant, #hat is the use of the mere dr!ing up of the bod! B
B! beating about the hole of a snake, can #e be said to have killed the
big snake #ithin.
0'. ; man is said to attain aroksha (indirect) #isdom #hen he kno#s
(theoreticall!) that there is Brahman8 but he is said to attain
(akshatkara (direct cognition) #hen he kno#s (or realises) that he is
himself Brahman.
0*. 4hen a 1ogin kno#s his ;tman to be the ;bsolute, then he
becomes a =ivanmukta.
0.. To >ahatmas, to be al#a!s in the state )I am Brahman- conduces to
their salvation. There are t#o #ords for bondage and >oksha. The! are
)mine- and )not mine-.
00. >an is bound b! )mine-, but he is released b! )not mine-. "e should
abandon all the thoughts relating to e2ternals and so also #ith
references to internals. O /ibhu, having given up all thoughts, !ou
should rest content (in !our ;tman) ever.J
03. The #hole of the universe is caused through (ankalpa alone. It is
onl! through (ankalpa that the universe manifests. "aving abandoned
the universe, #hich is of the form of (ankalpa and having fi2ed !our
mind upon the &irvikalpa (one #hich is changeless), meditate upon m!
abode in !our heart.
05. O most intelligent being, pass !our time in meditating upon me,
glorif!ing me in songs, talking about me to one another and thus
devoting !ourself entirel! to me as the (upreme.
07. 4hatever is 6hit (consciousness) in the universe is onl! 6hinmatra.
This universe is 6hinma!a onl!. 1ou are 6hit. I am 6hit8 contemplate
upon the #orlds also as 6hit.
09$0:(a). >ake the desires nil. ;l#a!s be #ithout an! stain. "o# then
can the bright lamp of ;tmic @i,nana arising through the @edas be
affected b! the +arma arising from the ignorance of the actor and the
agent B
0:(b)$3<(a). "aving given up not$;tman and being in the #orld
unaffected b! it, delight onl! in the 6hinmatra #ithin, ever intent on
the One.
3<(b)$3'(a). ;s the ;kasa of the pot and that of the house are both
located in the all$pervading ;kasa, so the =ivas and Ishvara are onl!
evolved out of me, the 6hidakasa (the one ;kasa of universal
consciousness).
3'(b)$3*(a). (o that #hich did not e2ist before the evolution of ;tmas
(=iva) (and Ishvara) and that #hich is re,ected at the end (viD., universal
deluge) is called >a!a b! Brahma$=nanis through their discrimination.
3*(b)$3.(a). (hould >a!a and its effects (the universe) be annihilated,
there is no state of Ishvara, there is no state of =iva. Therefore like the
;kasa #ithout its vehicle, I am the immaculate and 6hit.
3.(b)$30. The creation, sentient as #ell as non$sentient from Ikshana
(thinking) to ravesha (entr!) of those having the forms of =ivas and
Ishvara is due to the creation (or illusion) of Ishvara8 #hile the (amsara
(#orldl! e2istence) from the #aking state to salvation is due to the
creation of =iva.
33. (o the +armas ordained in the sacrifice (called) Trinachaka (so
called after &achiketas of +atha Cpanishad) to 1oga are dependent
upon the illusion of Ishvara8 #hile (the s!stems from) Loka!ata
(atheistical s!stem) to (ankh!a rest on the illusion of =iva.
35. Therefore aspirants after salvation should never make their heads
enter into the field of controvers! regarding =iva and Ishvara. But #ith
an undisturbed mind, Tattvas of Brahman should be investigated.
37. Those #ho do not cognise the Tattva of the secondless Brahman
are all deluded persons onl!. 4hence (then) is salvation to them B
4hence then is happiness (to them) in this universe B
39. 4hat if the! have the thoughts of the superiorit! and inferiorit! (of
Ishvara and =iva) B 4ill sovereignt! and mendicanc! (e2perienced b! a
person) in the dreaming state affect him in his #aking state B
3:. 4hen Buddhi is absorbed in ;,nana, then it is termed, b! the #ise,
sleep. 4hence then is sleep to me #ho have not ;,nana and its
effects B
5<. 4hen Buddhi is in full bloom, then it is said to be the =agrat
(#aking state). ;s I have no changes, etc., there is no #aking state to
me.
5'. The moving about of Buddhi in the subtle &adis constitutes the
dreaming state. In me #ithout the act of moving about, there is no
dreaming.
5*. Then at the time of (ushupti #hen all things are absorbed,
enveloped b! Tamas, he then en,o!s the highest bliss of his o#n nature
in an invisible state.
5.. If he sees ever!thing as 6hit #ithout an! difference, he alone is an
actual @i,nani. "e alone is (hiva. "e alone is "ari. "e alone is Brahma.
50. This mundane e2istence #hich is an ocean of sorro#, is nothing but
a long$lived dream, or an illusion of the mind or a long$lived reign of
the mind. Lrom rising from sleep till going to bed, the one Brahman
alone should be contemplated upon.
53. B! causing to be absorbed this universe #hich is but a
superimposition, the 6hitta partakes of m! nature. "aving annihilated
all the si2 po#erful enemies, through their destruction become the
non$dual One like the scent$elephant.
55. 4hether the bod! perishes no# or lasts the age of moon and stars,
#hat matters it to me having 6hit alone as m! bod! B 4hat matters it
to the ;kasa in the pot, #hether it (the pot) is destro!ed no# or e2ists
for a long time.
57. 4hile the (lough of a serpent lies cast off lifeless in its hole, it (the
serpent) does not evince an! affection to#ards it.
59. Like#ise the #ise do not identif! themselves #ith their gross and
subtle bodies. If the delusive kno#ledge (that the universe is real) #ith
its cause should be destro!ed b! the fire of ;tma$=nana, the #ise man
becomes bodiless, through the idea )It (Brahman) is not this8 It is not
this-.
5:. (hastras, the kno#ledge of realit! (of the universe) perishes.
Through direct perception of truth, one-s fitness for action (in this
universe) ceases. 4ith the cessation of rarabdha (the portion of the
past +arma #hich is being en,o!ed in this life), the destruction of the
manifestation (of the universe) takes place. >a!a is thus destro!ed in a
three$fold manner.
7<. If #ithin himself no identification (of =iva) #ith Brahman takes
place, the state (of the separateness) of =iva does not perish. If the
non$dual one is trul! discerned, then all affinities (for ob,ects) cease.
7'. 4ith the cessation of rarabdha (arising from the cessation of
affinities), there is that of the bod!. Therefore it is certain that >a!a
perishes thus entirel!. If it is said that all the universe is, that Brahman
alone is that is of the nature of (at.
7*. If it is said that the universe shines, then it is Brahman alone that
shines. (The mirage of) all the #ater in an oasis is reall! no other than
the oasis itself. Through inAuir! of one-s (elf, the three #orlds (above,
belo# and middle) are onl! of the nature of 6hit.
7.. In Brahman, #hich is one and alone, the essence of #hose nature
is absolute consciousness and #hich is remote from the differences of
=iva, Ishvara and Guru, there is no ;,nana. (uch being the case, #here
then is the occasion for the universe there B I am that Brahman #hich
is all full.
70. 4hile the full moon of #isdom is robbed of its lustre b! the /ahu
(one of the t#o 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.
73. ;s salt dissolved in #ater becomes one, so if ;tman and >anas
become identified, it is termed (amadhi.
75. 4ithout the grace of a good (perfect) guru, the abandonment of
sensual ob,ects is ver! difficult of attainment8 so also the perception of
(divine) truth and the attainment of one-s true state.
77. Then the state of being in one-s o#n self shines of its o#n accord in
a 1ogin in #hom =nana$(akti has da#ned and #ho has abandoned all
+armas.
79. The (propert! of) fluctuation is natural to mercur! and mind. If
either mercur! is bound (or consolidated) or mind is bound (or
controlled), #hat then on this earth cannot be accomplished B
7:. "e #ho obtains >urchchha cures all diseases. The dead are
brought to life again. "e #ho has bound (his mind or mercur!) is able
to move in the air. Therefore mercur! and mind confer upon one the
state of Brahman.
9<. The master of Indri!as (the organs) is >anas (mind). The master of
>anas is rana. The master of rana is La!a (absorption 1oga).
Therefore La!a$1oga should be practised.
9'. To the 1ogins, La!a($1oga) is said to be #ithout actions and
changes. This La!a (absorption) of mind #hich is above speech and in
#hich one has to abandon all (ankalpas and to give up completel! all
actions, should be kno#n through one-s o#n (e2perience).
9*. ;s an actress, though sub,ect (or dancing in harmon!) to music,
c!mbals and other musical instruments of time, has her mind intent
upon he protection of the pot on her head, so the 1ogin, though intent
for the time being upon the hosts of ob,ects, never leaves off the mind
contemplating on Brahman.
9.. The person #ho desires all the #ealth of 1oga should, after having
given up all thoughts, practise #ith a subdued mind concentration on
&ada (spiritual sound) alone.J
Thus ends the second 6hapter of @araha Cpanishad.
6";TF/ $ III
'. IThe One rinciple cannot at an! time become of manifold forms. ;s
I am the partless, there is none else but m!self.
*. 4hatever is seen and #hatever is heard is no other than Brahman. I
am that ara$Brahman, #hich is the eternal, the immaculate, the free,
the one, the undivided bliss, the non$dual, the truth, the #isdom and
the endless.
.. I am of the nature of bliss8 I am of undivided #isdom8 I am the
supreme of the supreme8 I am the resplendent absolute
6onsciousness. ;s the clouds do not touch the ;kasa, so the miseries
attendant on mundane e2istence do not affect me.
0. +no# all to be happiness through the annihilation of sorro# and all
to be of the nature of (at (be$ness) through the annihilation of ;sat
(not$be$ness). It is onl! the nature of 6hit (6onsciousness) that is
associated #ith this visible universe. Therefore m! form is partless.
3. To an e2alted 1ogin, there is neither birth nor death, nor going (to
other spheres), nor returning (to earth)8 there is no stain or purit! or
kno#ledge but (the universe) shines to him as absolute 6onsciousness.
5. ractise al#a!s silence )I am (viD., that !ou !ourself are) ara$
Brahman- #hich is truth and absolute 6onsciousness, #hich is
undivided and non$dual, #hich is invisible, #hich is stainless, #hich is
pure, #hich is second$less and #hich is beneficent.
7. It (Brahman) is not sub,ect to birth and death, happiness and miser!.
It is not sub,ect to caste, la#, famil! and Gotra (clan). ractise silence H
I am 6hit, #hich is the @ivarta$Cpadana (viD., the illusor! cause) of the
universe.
9. ;l#a!s practise silence H I am (viD., !ou are) the Brahman, that is
the full, the secondless, the undivided consciousness #hich has neither
the relationship nor the differences e2isting in the universe and #hich
partakes of the essence of the non$dual and the supreme (at and 6hit.
:. That #hich al#a!s is and that #hich preserves the same nature
during the three periods of time, unaffected b! an!thing, is m! eternal
form of (at.
'<. Fven the state of happiness #hich is eternal #ithout Cpadhis
(vehicles) and #hich is superior to all the happiness derivable from
(ushupti is of m! bliss onl!.
''. ;s b! the ra!s of the sun, thick gloom is soon destro!ed, so
darkness, the cause of rebirth is destro!ed b! "ari (@ishnu) @iD., the
sun-s lustre.
'*. Through the contemplation and #orship of m! ("ari-s) feet, ever!
person is delivered from his ignorance. The means of destro!ing
deaths and births is onl! through the contemplation of m! feet.
'.. ;s a lover of #ealth praises a #ealth! man, so if #ith earnestness a
person praises the 6ause of the universe, #ho #ill not be delivered
from bondage B
'0. ;s in the presence of the sun the #orld of its$o#n accord begins to
perform its actions, so in m! presence all the #orlds are animated to
action.
'3. ;s to the mother$of pearl, the illusor! conception of silver is falsel!
attributed, so to me is falsel! attributed through >a!a this universe
#hich is composed of >ahat, etc.
'5. I am not #ith those differences that are (observable) in the bod! of
lo# caste men, the bod! of co#, etc., the fi2ed one-s, the bodies of
Brahmanas and others.
'7. ;s to a person, even after being relieved from the misconception of
the directions, the (same misconception of) direction continues (as
before), ,ust so is to me the universe though destro!ed b! @i,nana.
Therefore the universe is not.
'9. I am neither the bod! nor the organs of sense and action, nor
ranas, &or >anas, nor Buddhi, nor ;hankara, nor 6hitta, nor >a!a,
nor the universe including ;kasa and others.
':. &either am I the actor, the en,o!er, nor he #ho causes the
en,o!ment. I am Brahman that is 6hit, (at and ;nanda alone and that
is =anardana (@ishnu).
*<. ;s, through the fluctuation of #ater, the sun (reflected therein) is
moved, so ;tman arises in this mundane e2istence through its mere
connection #ith ;hankara.
*'. This mundane e2istence has 6hitta as its root. This (6hitta) should
be cleansed b! repeated effort. "o# is it !ou have !our confidence in
the greatness of 6hitta B
**. ;las, #here is all the #ealth of the kings ! 4here are the
Brahmanas B 4here are all the #orlds B ;ll old ones are gone. >an!
fresh evolutions have occurred.
*.. >an! 6rores of Brahmas have passed a#a!. >an! kings have flitted
a#a! like particles of dust. Fven to a =nani, the love of the bod! ma!
arise through the ;sura (demoniacal) nature. If the ;sura nature should
arise in a #ise man, his kno#ledge of truth becomes fruitless.
*0. (hould /a,as and others generated in us be burnt b! the fire of
discriminative (divine) #isdom, ho# can the! germinate again B
*3. =ust as a ver! intelligent person delights in the shortcomings of
another, so if one finds out his o#n faults (and corrects them) #ho #ill
not be relieved from bondage B
*5. O Lord of >unis, onl! he #ho has not ;tma$=nana and #ho is not an
emancipated person, longs after (iddhis. "e attains such (iddhis
through medicine, (or #ealth), >antras, religious #orks, time and skill.
*7. In the e!es of an ;tma$=nani, these (iddhis are of no importance.
One #ho has become an ;tma$=nani, one #ho has his sight solel! on
;tman, and one #ho is content #ith ;tman (the higher (elf) through
(his) ;tman (or the lo#er self), never follo#s (the dictates of) ;vid!a.
*9. 4hatever e2ists in this #orld, he kno#s to be of the nature of
;vid!a. "o# then #ill an ;tma$=nani #ho has relinAuished ;vid!a be
immersed in (or affected b!) it.
*:. Though medicine, >antras, religious #ork, time and skill (or
m!stical e2pressions) lead to the development of (iddhis, !et the!
cannot in an! #a! help one to attain the seat of aramatman.
.<. "o# then can one #ho is an ;tma$=nani and #ho is #ithout his
mind be said to long after (iddhis, #hile all the actions of his desires
are controlled BJ
Thus ends the third 6hapter of @araha Cpanishad.
6";TF/ $ I@
On another occasion &idagha asked Lord /ibhu to enlighten him as to
the characteristics of =ivanmukti. To #hich /ibhu replied in the
affirmative and said the follo#ingE IIn the seven Bhumikas (or stages of
development of #isdom) there are four kinds of =ivanmuktas. Of these
the first stage is (ubhechcha (good desire)8 the second is @icharana
(inAuir!)8 the third is Tanumanasi (or pertaining to the thinned mind)8
the fourth is (attvapatti (the attainment of (attva)8 the fifth is
;samsakti (non$attachment)8 the si2th is the adartha$Bhavana
(anal!sis of ob,ects) and the seventh is the Tur!a (fourth or final stage).
The Bhumika #hich is of the form of ranava (Om) is formed of (or is
divided into) ;kara H );-, Ckara H )C-, >akara $ )>- and ;rdha$>atra.
;kara and others are of four kinds on account of the difference of
(thula (gross) (ukshma (subtle), Bi,a (seed or causal) and (akshi
(#itness). Their ;vasthas are fourE #aking, dreaming, dreamless
sleeping and Tur!a (fourth). "e #ho is in (or the entit! that identifies
itself #ith) the #aking state in the gross ;msa (essence or part) of
;kara is named @ishva8 in the subtle essence, he is termed Tai,asa8 in
the Bi,a essence, he is termed ra,na8 and in the (akshi essence, he is
termed Tur!a.
"e #ho is in the dreaming state (or the entit! #hich identifies itself
#ith the dreaming state) in the gross essence of Ckara is @ishva8 in the
subtle essence, he is termed Tai,asa8 in the Bi,a essence, is termed
ra,na8 and in the (akshi essence, he is termed Tur!a.
"e #ho is in the (ushupti state in the gross essence of >akara is
termed @ishva8 in the subtle essence, Tai,asa8 in the Bi,a essence, he is
termed ra,na8 and in the (akshi essence, he is termed Tur!a.
"e #ho is in Tur!a (tate in the gross essence of ;rdha$>atra is termed
Tur!a$@ishva. In the subtle, he is termed Tai,asa8 in the Bi,a essence, he
is termed ra,na8 and in the (akshi essence, he is termed Tur!a$Tur!a.
The Tur!a essence of ;kara is (or embraces) the first, second and third
(Bhumikas or stages of the seven). The Tur!a essence of Ckara
embraces the fourth Bhumika. The Tur!a essence of >akara embraces
the fifth Bhumika. The Tur!a essence of ;rdha$>atra is the si2th stage.
Be!ond this, is the seventh stage.
One #ho functions in the (first) three Bhumikas is called >umukshu8
one #ho functions in the fourth Bhumika is called a Brahmavit8 one
#ho functions in the fifth Bhumika is called a Brahmavidvara8 one #ho
functions in the si2th Bhumika is called a Brahmavidvari!a8 and one in
the seventh Bhumika is called a Brahmavidvarishtha. 4ith reference to
this, there are (lokas. The! areE
'. (ubhechcha is said to be the first =nana$Bhumi (or stage of #isdom)8
@icharana, the second8 Tanumanasi, the third8
*. (attvapatti, the fourth8 then come ;samsakti as the fifth, adartha$
Bhavana as the si2th and Tur!a as the seventh.
.. The desire that arise in one through sheer @airag!a (after resolving)
)(hall I be ignorant B I #ill be seen b! the (hastras and the #ise- (or )I
#ill stud! the books and be #ith the #ise-) H is termed b! the #ise as
(ubhechcha.
0. The association #ith the #ise and (hastras and the follo#ing of the
right path preceding the practice of indifference is termed @icharana.
3. That stage #herein the hankering after sensual ob,ects is thinned
through the first and second stages is said to be Tanumanasi.
5. That stage #herein having become indifferent to all sensual ob,ects
through the e2ercise in the (above) three stages, the purified 6hitta
rests on ;tman #hich is of the nature of (at is called (attvapatti.
7. The light (or manifestation) of (attva$Guna that is firml! rooted (in
one) #ithout an! desire for the fruits of actions through the practice in
the above four stages is termed ;samsakti.
9$:. That stage #herein through the practice in the (above) five stages
one, having found delight in ;tman, has no conception of the internals
or e2ternals (though before him) and engages in actions onl! #hen
impelled to do so b! others is termed adartha$Bhavana, the si2th
stage.
'<. The stage #herein after e2ceedingl! long practice in the (above)
si2 stages one is (immovabl!) fi2ed in the contemplation of ;tman
alone #ithout the difference (of the universe) is the seventh stage
called Tur!a.
''. The three stages beginning #ith (ubhechcha are said to be
attained #ith (or amidst) differences and non$differences. (Because)
the universe one sees in the #aking state he thinks to be reall!
e2istent.
'*. 4hen the mind is firml! fi2ed on the non$dual One and the
conception of dualit! is put do#n, then he sees this universe as a
dream through his union #ith the fourth stage.
'.. ;s the autumnal cloud being dispersed vanishes, so this universe
perishes. O &idagha, be convinced that such a person has onl! (attva
remaining.
'0. Then having ascended the fifth stage called (ushuptipada
(dreamless sleeping seat), he remains simpl! in the non$dual state,
being freed from all the various differences.
'3$'5(a). "aving al#a!s introvision though ever participating in
e2ternal actions, those that are engaged in the practice of this (si2th
stage) are seen like one sleeping #hen fatigued (viD., being freed from
all affinities).
'5(b). (Lastl!) the seventh stage #hich is the ancient and #hich is
called Gudhasupti is generall! attained.
'7. Then one remains in that secondless state #ithout fear and #ith his
consciousness almost annihilated #here there is neither (at nor ;sat,
neither self nor not$self.
'9. Like an empt! pot in the ;kasa, there is void both #ithin and
#ithout8 like a filled vessel in the midst of an ocean, he is full both
#ithin and #ithout.
':. %o not become either the kno#er or the kno#n. >a! !ou become
the /ealit! #hich remains after all thoughts are given up.
*<. "aving discarded (all the distinctions of) the seer, the sight and the
seen #ith their affinities, meditate solel! upon ;tman #hich shines as
the supreme Light.
*'. "e is said to be a =ivanmukta (emancipated person) in #hom,
though participating in the material concerns of the #orld, the universe
is not seen to e2ist like the invisible ;kasa.
**. "e is said to be a =ivanmukta, the light of #hose mind never sets or
rises in miser! or happiness and #ho does not seek to change #hat
happens to him (viD., either to diminish his miser! or increase his
happiness).
*.. "e is said to be a =ivanmukta #ho though in his (ushupti is a#ake
and to #hom the #aking state is unkno#n and #hose #isdom is free
from the affinities (of ob,ects).
*0. "e is said to be a =ivanmukta #hose heart is pure like ;kasa,
though acting (as it) in consonance to love, hatred, fear and others.
*3. "e is said to be a =ivanmukta #ho has not the conception of his
being the actor and #hose Buddhi is not attached to material ob,ects,
#hether he performs actions or not.
*5. "e is said to be a =ivanmukta, of #hom people are not afraid, #ho
is not afraid of people and #ho has given up ,o!, anger and fear.
*7. "e is said to be a =ivanmukta, #ho though participating in all the
illusor! ob,ects, is cool amidst them and is a full ;tman, (being) as if
the! belonged to others.
*9. O >uni, he is said to be a =ivanmukta, #ho having eradicated all
the desires of his 6hitta, is (full!) content #ith me #ho am the ;tman
of all.
*:. "e is said to be a =ivanmukta, #ho rests #ith an unshaken mind in
that all pure abode #hich is 6hinmatra and free from all the
modifications of 6hitta.
.<. "e is said to be a =ivanmukta in #hose 6hitta do not da#n (the
distinctions of) the universe, I, he, thou and others that are visible and
unreal.
.'. Through the path of the Guru and (hastras, enter soon sat H the
Brahman that is immutable, great, full and #ithout ob,ects H and be
firml! seated there.
.*. (hiva alone is Guru8 (hiva alone is @edas8 (hiva alone is Lord8
(hiva alone is I8 (hiva alone is all. There is none other than (hiva.
... The undaunted Brahmana having kno#n "im ((hiva) should attain
#isdom. One need not utter man! #ords as the! but in,ure the organ
of speech.
.0. (The /ishi) (uka is a >ukta (emancipated person). (The /ishi)
@amadeva is a >ukta. There are no others (#ho have attained
emancipation) than through these (viD., the t#o paths of these t#o
/ishis). Those brave men #ho follo# the path of (uka in this #orld
become (ad!o$>uktas (viD., emancipated) immediatel! after (the bod!
#ear a#a!)8
.3. 4hile those #ho al#a!s follo# the path of @amadeva (i.e., @edanta)
in this #orld are sub,ect again and again to rebirths and attain +rama
(gradual) emancipation, through 1oga, (ankh!a and +armas associated
#ith (attva (Guna).
.5. Thus there are t#o paths laid do#n b! the Lord of %evas (viD.,) the
(uka and @amadeva paths. The (uka path is called the bird-s path8
#hile the @amadeva path is called the ant-s path.
.7$.9. Those persons that have cognised the true nature of their
;tman through the
mandator! and prohibitor! in,unctions (of the @edas), the inAuir! into
(the true meaning of) >aha$@ak!as (the sacred sentences of the
@edas), the (amadhi of (ankh!a 1oga or ;sampra,nata (amadhi and
that have thereb! purified themselves, attain the supreme seat
through the (uka path.
.:$0<. "aving, through "atha$1oga practice #ith the pain caused b!
1ama, postures, etc., become liable to the ever recurring obstacles
caused b! ;nima and other ((iddhis) and having not obtained good
results, one is born again in a great famil! and practises 1oga through
his previous (+armic) affinities.
0'. Then through the practice of 1oga during man! lives, he attains
salvation (viD.,) the supreme seat of @ishnu through the @amadeva
path.
0*. Thus there are t#o paths that lead to the attainment of Brahman
and that are beneficent. The one confers instantaneous salvation and
the other confers gradual salvation. To one that sees (all) as the one
(Brahman), #here is delusion B 4here is sorro# B
0.. Those that are under the e!es of those #hose Buddhi is solel!
occupied #ith the truth (of Brahman) that is the end of all e2perience
are released from all heinous sins.
00. ;ll beings inhabiting heaven and earth that fall under the vision of
Brahmavits are at once emancipated from the sins committed during
man! 6rores of births.J
Thus ends the fourth 6hapter of @araha Cpanishad.
6";TF/ $ @
Then &idagha asked Lord /ibhu to enlighten him as to the rules (to be
observed) in the practice of 1oga. ;ccordingl! "e (the Lord) said thusE
'. IThe bod! is composed of the five elements. It is filled #ith five
>andalas (spheres). That #hich is hard is rithvi (earth), one of them8
that #hich is liAuid is ;pas8
*. That #hich is bright is Te,as (fire)8 motion is the propert! of @a!u8
that #hich pervades ever!#here is ;kasa. ;ll these should be kno#n
b! an aspirant after 1oga.
.. Through the blo#ing of @a!u$>andala in this bod!, (there are
caused) *',5<< breaths ever! da! and night.
0. If there is a diminution in the rithvi$>andala, there arise folds in the
bod!8 if there is diminution in the essence of ;pas, there arises
graduall! gre!ness of hair8
3. If there is diminution in the essence of Te,as, there is loss of hunger
and lustre8 if there is diminution in the essence of @a!u, there is
incessant tremor8
5. If there is diminution in the essence of ;kasa, one dies. The =ivita
(viD., rana) #hich possesses these elements having no place to rest
(in the bod!) o#ing to the diminution of the elements, rises up like
birds fl!ing up in the air.
7. It is for this reason that is called Cd!ana (lit., fl!ing up). 4ith
reference to this, there is said to be a Bandha (binding, also meaning a
posture called Cd!ana$Bandha, b! #hich this flight can be arrested).
This Cd!ana$Bandha is to (or does a#a! #ith) death, as a lion to an
elephant.
9. Its e2perience is in the bod!, as also the Bandha. Its binding (in the
bod!) is hurtful. If there is agitation of ;gni (fire) #ithin the bell!, then
there #ill be caused much of pain.
:. Therefore this (Cd!ana$Bandha) should not be practised b! one #ho
is hungr! or #ho has urgenc! to make #ater or void e2crement. "e
should take man! times in small Auantities proper and moderate food.
'<. "e should practise >antra$1oga. La!a$1oga and "atha$1oga, through
mild, middling and transcendental methods (or periods) respectivel!.
La!a, >antra and "atha$1ogas have each (the same) eight
subservients.
''$'*(a). The! are 1ama, &i!ama, ;sana, rana!ama, rat!ahara,
%harana, %h!ana and (amadhi.
'*(b)$'.(a). (Of these), 1ama is of ten kinds. The! are non$in,ur!, truth,
non$coveting, continence, compassion, straightfor#ardness, patience,
courage, moderate eating and purit! (bodil! and mental).
'.(b)$'0. &i!ama is of ten kinds. The! are Tapas (religious austerities),
contentment, belief in the e2istence of God or @edas, charit!, #orship
of Ishvara (or God), listening to the e2positions of religious doctrines,
modest!, a (good) intellect, =apa (muttering of pra!ers) and @rata
(religious observances).
'3$'5. The! are eleven postures beginning #ith 6hakra. 6hakra,
adma, +urma, >a!ura, +ukkuta, @ira, (vastika, Bhadra, (imha, >ukta
and Gomukha are the postures enumerated b! the kno#ers of 1oga.
'7. lacing the left ankle on the right thigh and the right ankle on the
left thigh and keeping the bod! erect (#hile sitting) is the posture
I6hakraJ.
'9. rana!ama should be practised again and again in the follo#ing
order, viD., inspiration, restraint of breath and e2piration. The
rana!ama is done through the &adis (nerves). "ence it is called the
&adis themselves.
':. The bod! of ever! sentient being is ninet!$si2 digits long. In the
middle of the bod!, t#o digits above the anus and t#o digits belo# the
se2ual organ, is the centre of the bod! (called >uladhara or sacral
ple2us).
*<$*'. &ine digits above the genitals, there is +anda of &adis #hich
revolves oval$shaped, four digits high and four digits broad. It is
surrounded b! fat, flesh, bone and blood.
**. In it, is situate a &adi$6hakra (#heel of nerves) having t#elve
spokes. +undali b! #hich this bod! is supported is there.
*.. It is covering b! its face the Brahmarandhra (viD., Brahma-s hole) of
(usumna. (B! the side) of (usumna d#ell the &adis ;lambusa and
+uhuh.
*0. In the ne2t t#o (spokes) are @aruna and 1asasvini. On the spoke
south of (usumna is, in regular course, ingala.
*3. On the ne2t t#o spokes, are usha and a!asvini. On the spoke
#est of (usumna is the &adi called (arasvati.
*5. On the ne2t t#o spokes are (ankhini and Gandhari. To the north of
(usumna d#ells Ida8
*7$*9. In the ne2t is "asti,ihva8 in the ne2t is @isvodara. In these
spokes of the #heel, the t#elve &adis carr! the t#elve @a!us from left
to right (to the different parts of the bod!). The &adis are like (i.e.
#oven like the #arp and #oof of) cloth. The! are said to have different
colours.
*:$.<. The central portion of the cloth (here the collection of the &adis)
is called the &abhi 6hakra (navel ple2us). =valanti, &adarupini,
ararandhra and (usumna are called the (basic) supports of &ada
(spiritual sound). These four &adis are of rub! colour. The central
portion of Brahmarandhra is again and again covered b! +undali.
.'$..(a). Thus ten @a!us move in these &adis. ; #ise man #ho has
understood the course of &adis and @a!us should, after keeping his
neck and bod! erect #ith his mouth closed, contemplate immovabl!
upon Tur!aka (;tman) at the tip of his nose, in the centre of his heart
and in the middle of Bindu and should see #ith a tranAuil mind through
the (mental) e!es, the nectar flo#ing from there.
..(b)$.0. "aving closed the anus and dra#n up the @a!u and caused it
to rise through (the repetition of) ranava (Om), he should complete
#ith (ri Bi,a. "e should contemplate upon his ;tman as (ri (or
arasakti) and as being bathed b! nectar.
.3. This is +alavanchana (lit., time illusion). It is said to be the most
important of all. 4hatever is thought of b! the mind is accomplished
b! the mind itself.
.5. (Then) ;gni (fire) #ill flame in =ala (#ater) and in the flame (of
;gni) #ill arise the branches and blossoms. Then the #ords uttered
and the actions done regarding the universe, are not in vain.
.7. B! checking the Bindu in the path, b! making the fire flame up in
the #ater and b! causing the #ater to dr! up, the bod! is made firm.
.9. "aving contracted simultaneousl! the anus and 1oni (the #omb)
united together, he should dra# up ;pana and unite #ith it (amana.
.:. "e should contemplate upon his ;tman as (hiva and then as being
bathed b! nectar. In the central part of each spoke, the 1ogin should
commence to concentrate Bala (#ill or strength).
0<. "e should tr! to go up b! the union of rana and ;pana. This most
important 1oga brightens up in the bod! the path of (iddhis.
0'. ;s dam across the #ater serves as an obstacle to the floods, so it
should ever be kno#n b! the 1ogins that the 6hha!a of the bod! is to
(=iva).
0*. This Bandha is said of all &adis. Through the grace of this Bandha,
the %evata (goddess) becomes visible.
0.. This Bandha of four feet serves as a check to the three paths. This
brightens up the path through #hich the (iddhas obtained (their
(iddhis).
00. If #ith rana is made to rise up soon Cdana, this Bandha checking
all &adis goes up.
03. This is called (amputa$1oga or >ula$Bandha. Through the ractising
of this 1oga, the three Bandhas are mastered.
05. B! practising da! and night intermittingl! or at an! convenient
time, the @a!u #ill come under his control.
07. 4ith the control of @a!u, ;gni (the gastric fire) in the bod! #ill
increase dail!. 4ith the increase of ;gni, food, etc., #ill be easil!
digested.
09. (hould food be properl! digested, there is increase of /asa
(essence of food). 4ith the dail! increase of /asa, there is the increase
of %hatus (spiritual substances).
0:. 4ith the increase of %hatus, there is the increase of #isdom in the
bod!. Thus all the sins collected together during man! 6rores of births
are burnt up.
3<. In the centre of the anus and the genitals, there is the triangular
>uladhara. It illumines the seat of (hiva of the form of Bindu.
3'. There is located the arasakti named +undalini. Lrom that seat,
@a!u arises. Lrom that seat, ;gni becomes increased.
3*. Lrom that seat, Bindu originates and &ada becomes increased.
Lrom that seat, "amsa is born. Lrom that seat, >anas is born.
3.. The si2 6hakras beginning #ith >uladhara are said to be the seat
of (akti (Goddess). Lrom the neck to the top of the head is said to be
the seat of (ambhu ((hiva).
30. To the &adis, the bod! is the support (or vehicle)8 to rana, the
&adis are the support8 to =iva, rana is the d#elling place8 to "amsa,
=iva is the support8
33. To (akti, "amsa is the seat and the locomotive and fi2ed universe.
Being #ithout distraction and of a calm mind, one should practise
rana!ama.
35. Fven a person #ho is #ell$skilled in the practice of the three
Bandhas should tr! al#a!s to cognise #ith a true heart that rinciple
#hich should be kno#n and is the cause of all ob,ects and their
attributes.
37. Both e2piration and inspiration should (be stopped and made to)
rest in restraint of breath (alone). "e should depend solel! on Brahman
#hich is the highest aim of all visibles.
39. (The giving out of) all e2ternal ob,ects is said to be /echaka
(e2piration). The (taking in of the) spiritual kno#ledge of the (hastras
is said to be uraka (inspiration) and (the keeping to oneself of) such
kno#ledge is said to be +umbhaka (or restraint of breath).
3:. "e is an emancipated person #ho practises thus such a 6hitta.
There is no doubt about it. Through +umbhaka, it (the mind) should be
al#a!s taken up and through +umbhaka alone it should be filled up
#ithin.
5<. It is onl! through +umbhaka that +umbhaka should be firml!
mastered. 4ithin it is arama$(hiva. That (@a!u) #hich is non$
motionless should be shaken again through +antha$>udra (throat$
posture).
5'$5*. "aving checked the course of @a!u, having become perfect in
the practice of e2piration and restraint of breath and having planted
evenl! on the ground the t#o hands and the t#o feet, one should
pierce the four seats through @a!u through the three 1ogas. "e should
shake >ahameru #ith the (aid of) rakotis (forces) at the mouth of
@a!u.
5.. The t#o utas (cavities) being dra#n, @a!u throbs Auickl!. The
union of moon, sun and ;gni should be kno#n on account of nectar.
50. Through the motion of >eru, the %evatas #ho sta! in the centre of
>eru move. ;t first in his Brahma$Granthi, there is produced soon a
hole (or passage).
53. Then having pierced Brahma$Granthi, he pierces @ishnu$Granthi8
then he pierces /udra$Granthi.
55$57(a). Then to the 1ogin comes @edha (piercing) through his
liberation from the impurities of delusion, through the religious
ceremonies (performed) in various births, through the grace of Gurus
and %evatas and through the practice of 1oga.
57(b)$59. In the >andala (sphere or region) of (usumna (situated
bet#een Ida and ingala), @a!u should be made to rise up through the
feature kno#n as >udra$Bandha. The short pronunciation (of ranava)
frees (one) from sins8 its long pronunciation confers (on one) >oksha.
5:$7<. (o also its pronunciation in ;p!a!ana or luta (vara (tone). "e
is a kno#er of @eda, #ho through the above$mentioned three #a!s of
pronunciation kno#s the end of ranava #hich is be!ond the po#er of
speech, like the never ceasing flo# of oil or the long$dra#n bell$
sound.The short (vara goes to Bindu. The long (vara goes to
Brahmarandhra8 the luta to %vadasanta (t#elfth centre). The >antras
should be uttered on account of getting >antra (iddhis.
7'$7*(a). This ranava (O>) #ill remove all obstacles. It #ill remove all
sins. Of this, are four Bhumikas (states) predicated, viD., ;rambha,
Ghata, aricha!a and &ishpatti.
7*(b)$7.(a). ;rambha is that state in #hich one having abandoned
e2ternal +armas performed b! the three organs (mind, speech and
bod!), is al#a!s engaged in mental +arma onl!.
7.(b)$70(a). It is said b! the #ise that the Ghata state is that in #hich
@a!u having forced an opening on the #estern side and being full, is
firml! fi2ed there.
70(b). aricha!a state is that in #hich @a!u is firml! fi2ed to ;kasa,
neither associated #ith =iva nor not, #hile the bod! is immovable.
73. It is said that &ishpatti state is that in #hich there take place
creation and dissolution through ;tman or that state in #hich a 1ogin
having become a =ivanmukta performs 1oga #ithout effort.
4hoever recites this Cpanishad becomes immaculate like ;gni. Like
@a!u, he becomes pure. "e becomes freed from the sin of drinking
alcohol. "e becomes freed from the sins of the theft of gold. "e
becomes a =ivanmukta. This is #hat is said b! the /ig$@eda. Like the
e!e pervading the ;kasa (seeing #ithout effort ever!thing above), a
#ise man sees (al#a!s) the supreme seat of @ishnu. The Brahmanas
#ho have al#a!s their spiritual e!es #ide open praise and illuminate in
diverse #a!s the spiritual seat of @ishnu. O>, thus is the Cpanishad.J
Thus ends the fifth 6hapter of @araha Cpanishad.
together8
"ere ends the @araha Cpanishad belonging to the +rishna$1a,ur$@eda.
+asudeva Upanishad
O$. The 1o li,e sage 4araa salute .or Aasue+a an reIueste hi$* 2Oh 1o*
please teach $e the rules o) Urh+a 0unra &the religious $ar, o) Aaishna+as which is
+ertical an points upwar(3. 1
1o Aasue+a aressing hi$ tol as )ollows:
The 'rah$achari &un$arrie stuent o) Aeas( an 1rahastha &householer( a)ter
reciting the )ollowing pra#er: 2Oh 1o who hols the wheel* $ace an conch* Oh
"ch#utha who is sta#ing in >wara,a* Oh 1o+ina* Oh .otus e#e one*
please protect $e* who has surrenere to #ou.3 shoul appl# Urh+a 0unra in his
)orehea an other 18 places with his pure )inger &)inger next to the little )inger( reciting
either the Aishnu 1a#athri or the 18 na$es o) the .or +i<.* 6esa+a* 4ara#ana* 5aha+a*
1o+ina* Aishnu* 5ahusuana* Tri+i,ra$a* Aa$ana* Sreehara* Drishi,esa*
0a$ana/ha an >a$ohara. 8
The San#asi shoul wear the Urh+a 0unra with his )ourth )inger on the hea* )orehea
an chest chanting the 0rana+a &O$(. 9
'rah$a* Aishnu an Shi+a are three in nu$/er: Sthoola &$acro(* Soo,sh$a &$icro( an
6arana &cause(F are three worls a/o+e: 'hoo* 'hu+a an Su+aF are three Aeas: Rig*
YaBur an Sa$aF are three states: wa,ing up* rea$ an sleep. The Urh+a 0unras are
three +i<.* "a* Uu an 5a. These Urh+a 0unras are )ull o) 0rana+a an )ull o) the letter
O$. That one prana+a has onl# /eco$e an#. The .or o) the GO$7 ta,es #ou a/o+e. So
#ou ha+e to wear Urh+a 0unra. ;
That sage who wears )our things upwar +i<.* stic,* /ra+er#* #oga an Urh+a 0unra
woul reach the high status o) sal+ation. This sta/le ,nowlege woul reach $e naturall#
through e+otion. =
0a,navalkya Upanishad
'. &o# +ing =anaka of the @idehas respectfull! approached the sage
1a,navalk!a and saidE )/evered (ir, e2pound to me renunciation-.
1a,navalk!a saidE "aving completed the stage of a celibate student one
ma! become a house$holder. Lrom the stage of the house$holder he
ma! become a forest$d#eller (@anaprastha) and then renounce. Or else
he ma! become a mendicant monk from the stage of a celibate
student or a house$holder or a forest$d#eller. (There is also the
provision that) a person ma! renounce #orldl! life that ver! da! on
#hich distaste for it da#ns on him, #hether he is not observing vo#s
(before the stage of renunciation) or observes them, #hether he has
undergone the prescribed ablution on completing the disciplined
studentship or not, #hether he is one #ho has discontinued
maintaining ritual fire at the death of his #ife (Ctsannagni) or one #ho
does not maintain the ritual fire (anagnika).
*. (ome (la# givers) prescribe the sacrifice called ra,apat!a (of #hich
god Brahma is the presiding deit!, prior to a t#ice$born embracing
renunciation). But (though thus prescribed) he ma! not do so. "e shall
onl! perform the sacrifice ;gne!i (#hose presiding deit! is ;gni, the
god of fire). Lor ;gni is the vital breath (rana). Thereb! he helps
(strengthens) the vital breath. (Then) he shall perform the
Traidhatavi!a sacrifice (#hose presiding deit! is the god Indra). B! this
sacrifice the three vital fluids (become strong like fire), namel! the
(attva (semen), /a,as (blood) and Tamas (the dark one).
("aving performed the sacrifice in the prescribed manner he shall
smell the hol! fire, reciting the follo#ing mantra)E )Oh Lire, this (vital
breath) is !our source8 as !ou are born at the proper time (of the !ear)
!ou put on effulgence. +no#ing him (the ;tman, !our ultimate source)
ma! !ou merge (#ith the rana, !our source). >a! !ou increase our
#ealth (of transcendent kno#ledge)-. (o reciting the mantra he shall
smell the fire. This is the source of fire, this vital air. )(>a! !ou) go unto
fire (!our source). (vaha-. Thus alone the mantra sa!s.
.. "aving procured the hol! fire (from the house of a #ell$versed @edic
scholar) in the village he shall be directed to smell the fire as described
previousl!. If he does not get the ritual fire he ma! offer oblations in
the #aters. Lor #ater is (presided over b!) all the gods. /eciting )I offer
the oblation to all the gods, (vaha-, he should tender the oblations and
picking up (a small portion of) the offered oblation #hich is mi2ed #ith
ghee, he shall eat it, as this is beneficial. (Before eating the offered
oblation he shall recite) the mantra of liberation (namel! Om) #hich he
shall realiDe as (the essence of) the three @edas. "e shall adore
Brahman (F2istence, +no#ledge and Bliss) as that (connoted b! Om).
6utting off the tuft of hair and sacred thread he shall recite thrice )I
have renounced-. (The ro!al sage =anaka accepted this elucidation b!
sa!ing) )Indeed, so it is, revered 1a,navalk!a-.
0. (Then prompted b! +ing =anaka) the sage ;tri asked 1a,navalk!aE
"o# is one #ithout the sacred thread (b! #earing #hich alone he can
perform rituals) a Brahmana B 1a,navalk!a repliedE This alone is his
sacred thread (the conviction), )That ((elf$effulgent) ;tman (I am)-. "e
shall then ceremoniousl! sip #ater (thrice #ith the mantra, )/each the
sea, (vaha-, having previousl! discarded his tuft and sacred thread).
This is the method (to be adopted b! those #ho renounce the #orld).
3. Then (in the case of those entitled to renunciation) the mendicant
monk #earing (ochre) coloured garment, #ith shaven head, accepting
nothing (e2cept food for bare sustenance), pure, in,uring none (in
thought, #ord and deed), (austerel!) living on alms, becomes fit for
realiDing Brahman. This is the path of the mendicant monks. (In the
case of the +shatri!as and others not entitled to renunciation, the!
ma! seek liberation) b! the path of the brave (b! courting death in the
battle$field), or fast (unto death as a discipline), or enter into #ater (to
rise no more), or enter fire or undertake the great ,ourne! (in #hich
the! collapse b! e2haustion). (Lor those entitled to renunciation) this
#a! has been prescribed b! the god Brahma8 the ascetic #ho has
renounced the #orld ((ann!asin) follo#ing this path realiDes Brahman.
Thus (it is stated in the @edanta). )Thus indeed it is, revered (ir,
1a,navalk!a-, (appreciated the ro!al sage =anaka).
5. There are the #ell kno#n sages called aramahamsas (as in the
da!s of !ore, the sages) (amvartaka, ;runi, (vetaketu, %urvasas,
/ibhu, &idagha, %attatre!a, (uka, @amadeva, "arita and others,
#earing no distinguishing marks, #ith conduct be!ond the ken (of
#orldl! people) and #ho behaved as though bereft of their senses
though (perfectl!) sane.
7. ;verse to others- #ives and (desire to sta! in) to#ns and discarding
all these, namel!, the threefold staff (bamboo), the #ater vessel, (the
earthen plate) used for a meal, the ceremonial purification #ith #ater,
the tuft and the sacred thread, internall! as #ell as e2ternall!, in the
#aters reciting )Bhuh, (vaha-, (the aramahamsa) shall seek the
;tman.
9. ossessing a form as one ne#$born (i.e. unclad) unaffected b! pairs
(of opposites, such as heat and cold, pleasure and pain)8 accepting
nothing (e2cept alms, for bare sustenance)8 #ell established in the
path of the truth of Brahman8 of pure mind8 receiving alms into the
mouth (lit. into the vessel of the bell!) at the prescribed time in order
to sustain life, becoming eAuanimous at gain and loss (of alms),
drinking #ater from the vessel of hand or from a #ater vessel, begging
alms but to store in the bell!8 devoid of an! other vessel8 the #atering
place serving as #ater vessel8 sheltering, eAuanimous at gain and loss
of it, in an abode #hich is free from disturbance and is solitar! (such
as) an unoccupied house, a temple, a clump of (tall) grass (or ha!
stack), an ant$hill, the shade of a tree a potter-s hut, a hut #here ritual
fire is kept, the sand! bank of a river, a mountain thicket, a cave, a
hollo# in a tree, the vicinit! of a #ater fall or a piece of clean ground,
#ithout residing in a fi2ed abode8 making no efforts (for gainful
activit!) and deepl! intent on the uprooting of good and bad actions H
such a sage #ho finall! gives up his bod! in the state of renunciation is
indeed a aramahamsa. Thus (it has been declared).
:. The mendicant monk #ho is unclad (lit. clothed b! the points of the
compass), salutes none, has no desire for #ife or son and is above aim
and non$aim becomes the supreme God. "ere there are the versesE
'<. To one #ho has become an ascetic earlier and #ho is eAual to him
in characteristics, obeisance ought to be paid (b! an ascetic) and never
to an! one else.
''. Fven ascetics are seen #ho are careless, #hose minds are in
out#ard phenomenal things, are tale$bearers, eager to Auarrel and
#hose vie#s are condemned b! the @eda.
'*. If an ascetic remains in identit! #ith the highest self$effulgent
Brahman #hich is be!ond name, etc., then to #hom shall he, the
kno#er of the ;tman, pa! obeisance B Then the activit! (of bo#ing)
ought not to be done.
'.. (If an ascetic is convinced that) the supreme God has entered into
beings as the individual (elf, then he ma! full! prostrate on the ground
before dog, outcaste, co# or donke!.
'0. 4hat possibl! is charming in a #oman #ho is a doll made of flesh,
in a cage of limbs #hich is moved b! machiner! and #ho is a
conglomerate of tendons bones and ,oints B
'3. ;re the e!es (of a #oman) charming #hen #e look at them after
dissection into skin, flesh, blood and tears B 4h! then do !ou get
infatuated in vain B
'5. (imilarl!, Oh sage, is seen of the pearl necklace #hich shines
bright (adoring #omen) in the onrush of the Ganga #ater do#n the
shining slopes of the >eru mountain.
'7. In cemeteries (situated) in remote places the same breast of a
#oman is eaten in due course b! dogs as if it #ere a small morsel of
food.
'9. "aving (attractive) tresses and putting on coll!rium, #omen,
difficult to touch but pleasing to the e!es are (veril!) the flames of the
fire of sin and the! burn men as though the! #ere stra#.
':. 4omen pleasing and cruel, are the fuel for the hell$fires, that
inflame even at a distance and though ,uic! (loveable) are devoid of
moisture (flavour).
*<. (ill! #omen are the nets spread b! the hunter called 6upid to
entangle the bodies of men in the form of birds.
*'. 4oman is the bait stuck in the fish$hook at the string of evil
propensit! to catch men in the form of fish that are in the pond of
#orldl! life and that are active in the mud of the mind.
**. Fnough of #omen to me, forever, #ho are the strong caskets (to
preserve) all gems of evil and are the chains of miser!.
*.. "e #ho has a #oman #ith him has desire for en,o!ment8 #here is
the scope for en,o!ment to one #ho is #ithout #oman B %iscarding
#oman is discarding #orldl! life8 one shall be happ! after abandoning
#orldl! life.
*0. ; son unborn #orries the (#ould be) parents for long8 #hen
obtained (in the #omb) he gives trouble due to miscarriage or the
pangs of child$birth.
*3. 4hen the bo! is born there is the #orr! of evil planes, illness, etc.,
and then his propensit! to evil #a!s. 4hen invested #ith the sacred
thread he does not become learned and if he becomes #ise he refuses
marriage.
*5. In !outh he takes to adulter!, etc., and has (the curse of) povert!
#hen he has a famil!. There is no end of #orr! due to a son and if he is
rich he (suddenl!) ma! die.
*7. The (good) ascetic has no fickleness of hands and feet8 he is not
unstead! in his e!es and he is not loose #ith his speech8 conAuering
his senses he becomes one #ith Brahman.
*9. 4hen a person of discrimination sees eAualit! and oneness
bet#een an enem!, a prisoner and his o#n bod!, #here is (the scope
for) anger, as to#ards the limbs of one-s o#n bod! B
*:. If !ou have an! anger against a #rong doer, ho# is it !ou do not
have anger against anger, as it forcibl! blocks (the path to) dut!,
#ealth, love and liberation B
.<. >! salutation to the anger against anger, #hich #ell sets ablaDe its
substratum and #hich gives one dispassion and a#akens one to one-s
faults.
.'. 4here the people are al#a!s asleep the man of self$control is #ide
a#ake8 #here the! are vigilant, Oh #ise one, the prince among the
1ogins, is in deep sleep. Be convinced that there is consciousness here,
that (all) this is consciousness alone and is pervaded b! consciousness,
that !ou are consciousness and I am consciousness, and all these
#orlds are of consciousness.
.*. ;scetics should accept this, the highest position of being a
aramahamsa. Oh best of sages, there is nothing higher than this.
Thus (ends) the Cpanishad.
"ere ends the 1a,navalk!opanishad belonging to the (ukla$1a,ur$@eda.
,o&a #hudamani Upanishad
- woul tell Yoga Chua$ani Upanisha with a +iew to o goo to #ogis. This is /eing
appreciate /# those elers who ,now Yoga well. This is secret an is capa/le o) gi+ing
the post o) sal+ation. 1
LSlo,as 8E8C are not a+aila/le.N
The Hee+at$a &the soul o) the ph#sical ini+iual( is uner the control o) prana which
goes up an own as well as apana. "pana pulls 0rana. 0rana pulls "pana. De who
,nows an reali<es this $utual pull which is pulling to the top an /otto$* unerstans
#oga. 90
-t goes outsie with the soun 2ha3 an goes again insie with the soun 2sa3. The /eings
,eeping on chanting this $antra as 2Da$sa3* 2Da$sa3. 91
The /eings alwa#s ,eep on chanting this $antra a# an night twent# one thousan an
one hunre ti$es. 98
This $antra which is calle 2"Bapa 1a#atri3 woul gi+e sal+ation to all #ogis. Hust a
thought o) this $antra* woul help one get ri o) all sins. 99
There are no practices as hol# as this* no chanting which is eIui+alent to this* an no
wiso$ eIui+alent to this an in )uture also this is not li,el# to /e there. 9;
This "Bapa 1a#atri which rises )ro$ the 6unalani supports the soul. This is the greatest
a$ong the sciences o) the soul. De who ,nows this will ,now the Aeas. 9=
The 6unalani power which is a/o+e the $oolahara* in its eight stue )or$ woul
alwa#s /e co+ering the $outh o) Sushu$na which is the gate o) 'rah$an. 9?
The 6ualani 0ara$eshwari &goess o) the uni+erse( who shoul go through the isease
less gate o) 'rah$a* closes this gate with her $outh an sleeps. 9@
'ecause o) the heat generate /# the practice o) #oga* /ecause o) the spee o) win* an
/ecause o) her $ental power* she stans up an using her neele shape /o#* she woul
go up through the Sushu$na 4ai. 98
Si$ilar to opening the oors o) the house /# using the ,e#* the #ogi shoul open the gate
to sal+ation using 6unalini. 9C
LSlo,as ;0E@1 are not a+aila/le.N
0ara 'rah$an is O$* is that which exists* which is clean* which is )ull o) wiso$* which
oes not ha+e an# raw /ac,s* which is without stains* which cannot /e escri/e* which
oes not ha+e /eginning or en* which is one an onl# one* which is thuri#a* which exists
in things o) past* present an )uture an which will ne+er get i+ie at an# ti$e. Oro$
that 0ara 'rah$an e$erges 0ara Sha,thi &the )e$ale aspect(. That is the soul which is
sel) resplenent. Oro$ that soul arose the ether. Oro$ ether arose win. Oro$ win arose
)ire. Oro$ )ire arose water an )ro$ water arose the earth. These )i+e ele$ents are rule
/# the )i+e 1oheas +i<. Saasi+a* Easwara* Rura* Aishnu an 'rah$a. "$ong the$
'rah$a* Aishnu an Rura woul o the Bo/ o) creation* up,eep an estruction. 'rah$a
is RaBasic* Aishnu Sath+ic an Rura Tha$asic. The# are thus with three i))erent
properties. @8.1
"$ong e+as 'rah$a arose )irst. "$ong those who arose )irst* 'rah$a /eca$e the
creator* Aishnu the one who up,eeps an .or Rura* the estro#er. "$ong the$ )ro$
'rah$a arose worls* e+as* $en an those in /etween the$. Oro$ hi$ arose those
things which o not $o+e. -n case o) $en* the /o# is the uni)ie )or$ o) 0ancha
'oothas &)i+e ele$ents(. The organs o) wiso$* &Bnanenri#as(* the organs o) action
&,ar$enri#as(* those acti+ities relate to wiso$* the )i+e /o# airs &prana* apana etc(
are taught /# the $acro portion o) $in* intellect* ecision $a,ing power an the )eeling
o) sel) an are calle $acro /o# &Sthoola sareera$(. The organs o) wiso$* the organs
o) action* things relate to wiso$* the )i+e /o# airs an the $icro aspect o) $in an
intellect are calle .inga sareera. The /o# has three t#pes o) properties. Thus all people
ha+e three /oies. There are )our states o) the /o# +i< wa,e)ul state* rea$* sleep an
Thuri#a &exalte spiritual state(. Those purushas who resie in our /o# an control these
states are Aiswa* ThaiBasa* 0ragna an "t$a. Aiswa will alwa#s ha+e $acro experiences.
>i))erent )ro$ that is ThaiBasa who has $icro experiences. 0ragna has pleasant
experiences. "th$a is a witness to all these. @8
The "t$a which is o) the )or$ o) 2O$3* will /e in all /eings an at the ti$e o) passion*
ownwar loo,ing. "t all other ti$es it woul /e prett# an ownwar )ace. @9
-n the three letters "a* Uu an 5a* three Aeas* three worls* three characteristics* three
letters an three souns shine. Thus 0rana+a shines. :hen #ou are awa,e* the letter "a
exists in the e#es o) all /eings* when #ou are rea$ing the letter Uu exists in the nec, o)
all /eings an the letter 5a exists in the heart o) all /eings when the# are asleep. @;
The letter "a exists in the egg state as Aiswa an 0ina state as Airat 0urusha. The .etter
Uu exists as ThaiBasa an Diran#a 1ar/ha in the $icro state. The letter 5a exists as the
causal state an as 0ragna. The letter "a has RaBasa Iualities is re an its )or$ is that o)
.or 'rah$a. The letter Uu has Sath+i,a Iualities an its )or$ is that o) white Aishnu.
The letter 5a has Tha$asic Iualities an its )or$ is that o) /lac, Rura. 'rah$a too,
/irth )ro$ 0rana+a. Aishnu also ca$e out o) it. Rura also ca$e out o) it. 0rana+a is the
0ara 'rah$a &ulti$ate go(. 'rah$a $erges with the letter "a. Aishnu $erges with letter
Uu an Rura $erges with the letter 5a. -n people with wiso$* 0rana+a woul /e
upwar loo,ing an a$ong ignorant people 0rana+a woul /e loo,ing ownwar. @=E@8
0rana+a exists li,e this. The one who ,nows this ,nows the Aeas. -n the anahatha soun
)or$* it grows upwars in case o) wise people. @C
The soun 0rana+a is continuous li,e the )low o) oil* an li,e the long soun o) the /ell.
-ts pea, is 'rah$an. 80
That pea, woul /e lit so /rilliantl#* that it cannot /e escri/e /# wors. The great
sa+ants )in it out using their sharp intellect. The one who ,nows that* is consiere as
one who ,nows Aeas. 81
The 2Da$sa &swan( $antra3* shines in the $ile o) the two e#es. The letter Sa is ,nown
as 6echari which $eans 2that which tra+els in the s,#3. -t has /een ecie that it is the
wor 2Twa$ &#ou(3 in the )a$ous Aeic sa#ing* 2Tat T+a$ "si &You are That(3. 88
-t has /een ecie that the letter 2Da3 which is the .or o) all uni+erse is the wor 2Tat
&that(3 in the a/o+e Aeic sa#ing. :e ha+e to $eitate that the letter 2Sa3 as the soul
tra+eling /etween /irth an eath an the letter 2Da3 as the sta/le 1o. 89
The li+ing /eing is tie up /# his organs /ut 0ara$at$a is not so tie. The li+ing /eing is
egoistic an the soul is not tie /# egois$ an is inepenent. 8;
The ethereal light which is 2o$3 is that "th$a in whose aspects stan the three worls
'hu* 'hu+a an Su+a an also the place where three gos $oon* Sun an )ire resie. 8=
The ethereal light which is 2O$3* is that "t$a in whose aspects stan 2wor,3 which is
the power o) 'rah$a*2esire3 which is the power o) Rura an 2wiso$3 which is the
power o) Aishnu. 8?
'ecause O$ is the ethereal light* it has to /e pronounce /# wors* practice /# the /o#
an $eitate upon /# the $in. 8@
The one who goes on chanting 0rana+a whether he is clean or unclean will not /e
attache to the sins he oes* si$ilar to the lotus lea) which ne+er gets wet. 88
LSlo,as 8CE108 are not a+aila/le.N
Twel+e repetitions o) 2O$3 which is calle is a poora,a )ollowe /# sixteen repetitions
o) 2O$3 which is calle is the 6u$/ha,a an then ten repetitions o) 2O$3 which is
calle Recha,a* is calle 0rana#a$a. 109
The /asic rule )or chanting 0rana#a$a is at least 18 ti$es an is ter$e as poor* twice
that a$ount &8;( is $eiu$ an thrice that &9?( is Utha$a &/est(. 10;
-n the lowest* there woul /e sweating* in the $eiu$ there woul /e tre$/ling an in
Utha$a there is attain$ent o) the o/Becti+e. ")ter that control the /reath. 10=
The Yogi shoul )irst salute his teacher an .or Shi+a an sit in the lotus posture*
concentrate his sight on the ege o) the nose an practice prana#a$a alone. 10?
LSlo,as 10@E108 are not a+aila/le.N
'# posture one a+ois iseases* /# prana#a$a one a+ois sins an /# 0rat#ahara &see
180 /elow )or explanation( he controls his $ental acti+it#. 10C
'# /elie)s* the $in /eco$es strong an Sa$ahi gi+es the /eing woner)ul ,nowlege
an he attains sal+ation a)ter estro#ing sin)ul an hol# actions. 110
LSlo,as 111E118 are not a+aila/le.N
")ter seeing the 0ara$ H#othi which is sprea e+er#where* in Sa$ahi uties an action
neither co$e nor goes. 119
LSlo,as 11;E11= are not a+aila/le.N
-) we stan together with 0rana#a$a* all iseases woul /e estro#e. "ll iseases appear
onl# to those who are not a/le to o 0rana#a$a. 11?
LSlo,as 11@E11C are not a+aila/le.N
0rat#ahara is the state where sensor# organs li,e the e#e o not concern the$sel+es with
things outsie /ut turn the$sel+es inwars. 180
Si$ilar to the Sun ta,ing his ra#s inwars at the thir perio o) us,* the #ogi who is in
the thir stage woul control his $in. 181
Dere ens the YogaEChua$ani Upanisha* inclue in the Sa$aEAea.
,o&a-Kundalini Upanishad
Translated by K. Narayanasvami Aiyar
CD"0TER E -
1. Chitta has two causes* Aasanas an &0rana( Aa#u. -) one o) the$ is controlle* then
/oth are controlle.
8. O) these two* a person shoul control &0rana( Aa#u alwa#s through $oerate )oo*
postures an thirl# Sa,tiEChala.
9E;. - shall explain the nature o) these. .isten to it* O 1auta$a. One shoul ta,e a sweet
an nutritious )oo* lea+ing a )ourth &o) his sto$ach( un)ille* in orer to please Shi+a
&the patron o) Yogins(. This is calle $oerate )oo. 0osture herein reIuire is o) two
,ins* 0a$a an AaBra.
=. 0lacing the two heels o+er the two opposite thighs &respecti+el#( is the 0a$a
&posture( which is the estro#er o) all sins.
?. 0lacing one heel /elow the 5ula,ana an the other o+er it an sitting with the nec,*
/o# an hea erect is the AaBra posture.
@. The Sa,ti &$entione a/o+e( is onl# 6unalini. " wise $an shoul ta,e it up )ro$ its
place &Ai<.* the na+el* upwars( to the $ile o) the e#e/rows. This is calle Sa,tiEChala.
8. -n practising it* two things are necessar#* Saras+atiEChalana an the restraint o) 0rana
&/reath(. Then through practice* 6unalini &which is spiral( /eco$es straightene.
CE10&a(. O) these two* - shall explain to #ou )irst Saras+atiEChalana. -t is sai /# the wise
o) ol that Saras+ati is no other than "runhati. -t is onl# /# rousing her up that
6unalini is rouse.
10&/(E11&a(. :hen 0rana /reath is passing through &one7s( -a &le)t nostril(* he shoul
assu$e )ir$l# 0a$aEposture an shoul lengthen &inwars( ; igits the ",asa o) 18
igits.
11&/(E19&a(. Then the wise $an shoul /in the &Saras+ati( 4ai /# $eans o) this
lengthene &/reath( an holing )ir$l# together &/oth his ri/s near the na+el( /# $eans o)
the )ore)ingers an thu$/s o) /oth hans* &one han on each sie( shoul stir up
6unalini with all his $ight )ro$ right to le)t o)ten an o)tenF )or a perio o) two
5uhurtas &;8 $inutes(* he shoul /e stirring it up )earlessl#.
19&/(E1;. Then he shoul raw up a little when 6unalini enters Susu$na. '# this
$eans* 6unalini enters the $outh o) Susu$na. 0rana &also( ha+ing le)t &that place(
enters o) itsel) the Susu$na &along with 6unalini(.
1=. '# co$pressing the nec,* one shoul also expan the na+el. Then /# sha,ing
Saras+ati* 0rana goes a/o+e &to( the chest.
1?E1@. Through the contraction o) the nec,* 0rana goes a/o+e )ro$ the chest. Saras+ati
who has soun in her wo$/ shoul /e sha,en &or thrown into +i/ration( each a#.
There)ore /# $erel# sha,ing it* one is cure o) iseases.
18. 1ul$a &a splenetic isease(* Haloara &rops#(* 0liha &a splenetic isease( an all
other iseases arising within the /ell#* are unou/tel# estro#e /# sha,ing this Sa,ti.
1C. - shall now /rie)l# escri/e to #ou 0rana#a$a. 0rana is the Aa#u that $o+es in the
/o# an its restraint within is ,nown as 6u$/ha,a.
80. -t is o) two ,ins* Sahita an 6e+ala. One shoul practise Sahita till he gets 6e+ala.
81. There are )our 'heas &lit.* piercings or i+isions( +i<.* Sur#a* UBBa#i* Sitali an
'hastri. The 6u$/ha,a associate with these )our is calle Sahita 6u$/ha,a.
88E89. 'eing seate in the 0a$a posture upon a pure an pleasant seat which gi+es ease
an is neither too high nor too low* an in a place which is pure* lo+el# an )ree )ro$
pe//les* etc.* an which )or the length o) a /ow is )ree )ro$ col* )ire an water* one
shoul sha,e &or throw into +i/ration( Saras+atiF
8;. Slowl# inhaling the /reath )ro$ outsie* as long as he esires* through the right
nostril* he shoul exhale it through the le)t nostril.
8=. De shoul exhale it a)ter puri)#ing his s,ull &/# )orcing the /reath up(. This estro#s
the )our ,ins o) e+ils cause /# Aa#u as also /# intestinal wor$s.
8?&a(. This shoul /e one o)ten an it is this which is spo,en o) as Sur#aE'hea.
8?&/(E8@. Closing the $outh an rawing up slowl# the /reath as /e)ore with the nose
through /oth the 4ais &or nostrils( an retaining it in the space /etween the heart an the
nec,* one shoul exhale it through the le)t nostril.
88. This estro#s the heat cause in the hea as well as the phleg$ in the throat. -t
re$o+es all iseases* puri)ies his /o# an increases the &gastric( )ire within.
8C. -t re$o+es also the e+ils arising in the 4ais* Haloara &water/ell# or rops#( an
>hatus. This 6u$/ha,a is calle UBBa#i an $a# /e practise &e+en( when wal,ing or
staning.
90. >rawing up the /reath as /e)ore through the tongue with &the hissing soun o)( GSa7
an retaining it as /e)ore* the wise $an shoul slowl# exhale it through &/oth( the
nostrils.
91. This is calle Sitali 6u$/ha,a an estro#s iseases* such as 1ul$a* 0itha*
consu$ption* /ile* )e+er* thirst an poison.
98. Seate in the 0a$a posture with /ell# an nec, erect* the wise $an shoul close the
$outh an exhale with care through the nostrils.
99. Then he shoul inhale a little with spee up to the heart* so that the /reath $a# )ill the
space with noise /etween the nec, an s,ull.
9;E9=. Then he shoul exhale in the sa$e wa# an inhale o)ten an o)ten. Hust as the
/ellows o) a s$ith are $o+e &+i<.* stu))e with air within an then the air is let out(* so
he shoul $o+e the air within his /o#. -) the /o# gets tire* then he shoul inhale
through the right nostril.
9?E9@&a(. -) his /ell# is )ull o) Aa#u* then he shoul press well his nostrils with all his
)ingers except his )ore)inger an per)or$ing 6u$/ha,a as /e)ore* shoul exhale through
the le)t nostril.
9@&/(E98. This )rees one )ro$ iseases o) )ire in &or in)la$$ation o)( the throat* increases
the gastric )ire within* ena/les one to ,now the 6unalini* prouces purit# re$o+ing sins*
gi+es happiness an pleasure an estro#s phleg$ which is the /olt &or o/stacle( to the
oor at the $outh o) 'rah$aE4ai &+i<.* Susu$na(.
9C. -t pierces also the three 1ranthis &or ,nots( i))erentiate through the three 1unas.
This 6u$/ha,a is ,nown as 'hastri an shoul especiall# /e per)or$e.
;0. Through these )our wa#s when 6u$/ha,a is near &or is a/out to /e per)or$e(* the
sinless Yogin shoul practise the three 'anhas.
;1. The )irst is calle 5ula/anha. The secon is calle Ui#ana an the thir is
Halanhara. Their nature will /e thus escri/e.
;8. "pana &/reath( which has a ownwar tenenc# is )orce up /# one /ening own.
This process is calle 5ula/anha.
;9. :hen "pana is raise up an reaches the sphere o) "gni &)ire(* then the )la$e o) "gni
grows long* /eing /lown a/out /# Aa#u.
;;E;=&a(. Then "gni an "pana co$e to &or co$$ingle with( 0rana in a heate state.
Through this "gni which is +er# )ier#* there arises in the /o# the )la$ing &or the )ire(
which rouses the sleeping 6unalini through its heat.
;=&/(E;?. Then this 6unalini $a,es a hissing noise* /eco$es erect li,e a serpent /eaten
with stic, an enters the hole o) 'rah$anai &Susu$na(. There)ore Yogins shoul ail#
practise 5ula/anha o)ten.
;@E;8&a(. Ui#ana shoul /e per)or$e at the en o) 6u$/ha,a an at the /eginning o)
expiration. 'ecause 0rana Ui#ate &+i<.* goes up( the Susu$na in this 'anha* there)ore
is calle Ui#ana /# the Yogins.
;8&/(E;C&a(. 'eing seate in the AaBra posture an holing )ir$l# the two toes /# the two
hans* he shoul press at the 6ana an at the place near the two an,les.
;C&/(E=0. Then he shoul grauall# up/ear the Tana &threa or 4ai( which is on the
western sie )irst to Uara &the upper part o) the a/o$en a/o+e the na+el(* then to the
heart an then to the nec,. :hen 0rana reaches the Sanhi &Bunction( o) na+el* slowl# it
re$o+es the i$purities &or iseases( in the na+el. There)ore this shoul /e )reIuentl#
practise.
=1. The 'anha calle Halanhara shoul /e practise at the en o) 6u$/ha,a. This
Halanhara is o) the )or$ o) the contraction o) the nec, an is an i$pei$ent to the
passage o) Aa#u &upwars(.
=8. :hen the nec, is contracte at once /# /ening ownwars &so that the chin $a#
touch the /reast(* 0rana goes through 'rah$anai on the western Tana in the $ile.
=9. "ssu$ing the seat as $entione /e)ore* one shoul stir up Saras+ati an control
0rana.
=;. On the )irst a# 6u$/ha,a shoul /e one )our ti$esF on the secon a# it shoul /e
one ten ti$es an then )i+e ti$es separatel#F
==. On the thir a#* twent# ti$es will o an a)terwars 6u$/ha,a shoul /e per)or$e
with the three 'anhas an with an increase o) )i+e ti$es each a#.
=?E=@. >iseases are generate in one7s /o# through the )ollowing causes* +i<.* sleeping
in a#ti$e* late +igils o+er night* excess o) sexual intercourse* $o+ing in crow* the
chec,ing o) the ischarge o) urine an )aeces* the e+il o) unwholeso$e )oo an
la/orious $ental operation with 0rana.
=8. -) a Yogin is a)rai o) such iseases &when attac,e /# the$(* he sa#s* 2$# iseases
ha+e arisen )ro$ $# practice o) Yoga3. Then he will iscontinue this practice. This is
sai to /e the )irst o/stacle to Yoga.
=C. The secon &o/stacle( is ou/tF the thir is carelessnessF the )ourth* la<inessF the )i)th*
sleepF
?0. The sixth* the not lea+ing o) o/Bects &o) sense(F the se+enth* erroneous perceptionF the
eighth* sensual o/BectsF the ninth* want o) )aithF
?1. "n the tenth* the )ailure to attain the truth o) Yoga. " wise $an shoul a/anon these
ten o/stacles a)ter great eli/eration.
?8. The practice o) 0rana#a$a shoul /e per)or$e ail# with the $in )ir$l# )ixe on
Truth. Then Chitta is a/sor/e in Susu$na an 0rana &there)ore( ne+er $o+es.
?9. :hen the i$purities &o) Chitta( are thus re$o+e an 0rana is a/sor/e in Susu$na*
he /eco$es a &true( Yogin.
?;. "pana* which has a ownwar tenenc# shoul /e raise up with e))ort /# the
contraction &o) the anus( an this is spo,en o) as 5ula/anha.
?=. "pana thus raise up $ixes with "gni an then the# go up Iuic,l# to the seat o)
0rana. Then 0rana an "pana uniting with one another go to 6unalini* which is coile
up an asleep.
??E?@. 6unalini /eing heate /# "gni an stirre up /# Aa#u* extens her /o# in the
$outh o) Susu$na* pierces the 'rah$agranthi )or$e o) raBas an )lashes at once li,e
lightning at the $outh o) Susu$na.
?8E?C&a(. Then it goes up at once through Aishnugranthi to the heart. Then it goes up
through Ruragranthi an a/o+e it to the $ile o) the e#e/rowsF ha+ing pierce this
place* it goes up to the 5anala &sphere( o) the $oon.
?C&/(E@0&a(. -t ries up the $oisture prouce /# the $oon in the "nahataECha,ra ha+ing
sixteen petals.
@0&/(E@1. :hen the /loo is agitate through the spee o) 0rana* it /eco$es /ile )ro$ its
contact with the sun* a)ter which it goes to the sphere o) the $oon where it /eco$es o)
the nature o) the )low o) pure phleg$. Dow oes it &/loo( which is +er# col /eco$e hot
when it )lows there M
@8. &Since( at the sa$e ti$e the intense white )or$ o) $oon is speeil# heate. Then
/eing agitate* it goes up.
@9. Through ta,ing in this* Chitta which was $o+ing a$ist sensual o/Bects externall#* is
restraine there. The no+ice enBo#ing this high state attains peace an /eco$es e+ote to
"t$an.
@;. 6unalini assu$es the eight )or$s o) 0ra,riti &$atter( an attains Shi+a /# encircling
hi$ an issol+es itsel) in Shi+a.
@=. Thus RaBasESu,la &se$inal )lui( which rises up goes to Shi+a along with 5arut
&Aa#u(F 0rana an "pana which are alwa#s prouce /eco$e eIual.
@?. 0ranas )low in all things* great an s$all* escri/a/le* or inescri/a/le* as )ire in
gol.
@@. Then this /o# which is "hi/hauti,a &co$pose o) ele$ents( /eco$es "hiai+ata
&relating to a tutelar eit#( an is thus puri)ie. Then it attains the stage o) "ti+ahi,a.
@8. Then the /o# /eing )ree )ro$ the inert state /eco$es stainless an o) the nature o)
Chit. -n it* the "ti+ahi,a /eco$es the chie) o) all* /eing o) the nature o) That.
@C. .i,e the conception o) the sna,e in a rope* so the iea o) the release )ro$ li)e an
Sa$sara is the elusion o) ti$e.
80. :hate+er appears is unreal. :hate+er is a/sor/e is unreal. .i,e the illusor#
conception o) sil+er in the $otherEo)Epearl* so is the iea o) $an an wo$an.
81. The $icrocos$ an the $acrocos$ are one an the sa$eF so also the .inga an
Sutrat$an* S+a/ha+a &su/stance( an )or$ an the sel)Eresplenent light an Chiat$a.
88. The Sa,ti na$e 6unalini* which is li,e a threa in the lotus an is resplenent* is
/iting with the upper en o) its hoo &na$el#* $outh( at the root o) the lotus the
5ula,ana.
89E8;. Ta,ing hol o) its tail with its $outh* it is in contact with the hole o)
'rah$aranhra &o) Susu$na(. -) a person seate in the 0a$a posture an ha+ing
accusto$e hi$sel) to the contraction o) his anus $a,es his Aa#u go upwar with the
$in intent on 6u$/ha,a* then "gni co$es to S+ahisthana )la$ing* owing to the
/lowing o) Aa#u.
8=. Oro$ the /lowing o) Aa#u an "gni* the chie) &6unalini( pierces open the
'rah$agranthi an then Aishnugranthi.
8?. Then it pierces Ruragranthi* a)ter that* &all( the six lotuses &or plexuses(. Then Sa,ti
is happ# with Shi+a in Sahasrara 6a$ala &1000 lotuses seat or pineal glan(. This shoul
/e ,nown as the highest "+astha &state( an it alone is the gi+er o) )inal /eatitue.
Thus ens the )irst chapter.
CD"0TER E --
1. - shall herea)ter escri/e the science calle 6hechari which is such that one who
,nows it is )ree )ro$ ol age an eath in this worl.
8. One who is su/Bect to the pains o) eath* isease an ol age shoul* O sage* on
,nowing this science $a,e his $in )ir$ an practise 6hechari.
9E;. One shoul regar that person as his guru on earth who ,nows 6hechari* the
estro#er o) ol age an eath* /oth )ro$ ,nowing the $eaning o) /oo,s an practice*
an shoul per)or$ it with all his heart. The science o) 6hechari is not easil# attaina/le*
as also its practice.
=. -ts practice an 5elana are not acco$plishe si$ultaneousl#. Those that are /ent upon
practice alone o not get 5elana.
?. Onl# so$e get the practice* O 'rah$ana* a)ter se+eral /irths* /ut 5elana is not
o/taine e+en a)ter a hunre /irths.
@. Da+ing unergone the practice a)ter se+eral /irths* so$e &solitar#( Yogin gets the
5elana in so$e )uture /irth as the result o) his practice.
8. :hen a Yogin gets this 5elana )ro$ the $outh o) his 1uru* then he o/tains the
Sihis $entione in the se+eral /oo,s.
C. :hen a $an gets this 5elana through /oo,s an the signi)icance* then he attains the
state o) Shi+a )ree )ro$ all re/irth.
10. E+en 1urus $a# not /e a/le to ,now this without /oo,s. There)ore this science is
+er# i))icult to $aster.
11. "n ascetic shoul waner o+er the earth so long as he )ails to get this science an
when this science is o/taine* then he has got the Sihi in his han &+i<.* $astere the
ps#chical powers(.
18. There)ore one shoul regar as "ch#uta &Aishnu( the person who i$parts the 5elana*
as also hi$ who gi+es out the science.
19. De shoul regar as Shi+a hi$ who teaches the practice. Da+ing got this science )ro$
$e* #ou shoul not re+eal it to others.
1;E1=. There)ore one who ,nows this shoul protect it with all his e))orts &+i<.* shoul
ne+er gi+e it out except to persons who eser+e it(. O 'rah$ana* one shoul go to the
place where li+es the 1uru* who is a/le to teach the i+ine Yoga an there learn )ro$ hi$
the science 6hechari an /eing then taught well /# hi$* shoul at )irst practise it
care)ull#.
1?E1@. '# $eans o) this science* a person will attain the Sihi o) 6hechari. Hoining with
6hechari Sa,ti &+i<.* 6unalini Sa,ti( /# $eans o) the &science( o) 6hechari which
contains the 'iBa &see o) letter( o) 6hechari* one /eco$es the lor o) 6hecharas &>e+as(
an li+es alwa#s a$ongst the$. 6hechari 'iBa &seeEletter( is spo,en o) as "gni encircle
with water an as the a/oe o) 6hecharas &>e+as(.
18. Through this Yoga* Sihi is $astere. The ninth &'iBa( letter o) So$a$sa &So$a or
$oon part( shoul also /e pronounce in the re+erse orer.
1C. Then a letter co$pose o) three "$sas o) the )or$ o) $oon has /een escri/eF an
a)ter that* the eight letter shoul /e pronounce in the re+erse orerF
80. Then consier it as the supre$e an its /eginning as the )i)th an this is sai to the
6uta &horns( o) the se+eral /hinnas &or parts( o) the $oon.
81E88&a(. This which tens to the acco$plish$ent o) all Yogas* shoul /e learnt through
the initiation o) a 1uru. De who recites this twel+e ti$es e+er# a#* will not get e+en in
sleep that 5a#a &illusion( which is /orn in his /o# an which is the source o) all +icious
ees.
88&/(E89. De who recites this )i+e la,hs o) ti$es with +er# great care J to hi$ the science
o) 6hechari will re+eal itsel). "ll o/stacles +anish an the >e+as are please.
8;. The estruction o) Aalipalita &+i<.* wrin,le an gre#ness o) hair( will ta,e place
without ou/t. Da+ing acIuire this great science* one shoul practise it a)terwars.
8=E8?. -) not* O 'rah$ana* he will su))er without getting an# Sihi in the path o)
6hechari. -) one oes not get this nectar li,e science in this practice* he shoul get it in
the /eginning o) 5elana an recite it alwa#sF &else( one who is without it ne+er gets
Sihi.
8@. "s soon as he gets this science* he shoul practise itF an then the sage will soon get
the Sihi.
88. Da+ing rawn out the tongue )ro$ the root o) the palate* a ,nower o) "t$an shoul
clear the i$purit# &o) the tongue( )or se+en a#s accoring to the a+ice o) his 1uru.
8C. De shoul ta,e a sharp ,ni)e which is oile an cleane an which rese$/les the lea)
o) the plant Snuhi &2Euphor/ia "ntiIuoru$3( an shoul cut )or the space o) a hair &the
Oraenu$ .ingui(.
90. Da+ing powere Sainha+a &roc,Esalt( an 0ath#a &seaEsalt(* he shoul appl# it to
the place. On the se+enth a#* he shoul again cut )or the space o) a hair.
91. Thus )or the space o) six $onths* he shoul continue it alwa#s grauall# with great
care. -n six $onths* SiroE'anha &'anha at the hea(* which is at the root o) the tongue
is estro#e.
98. Then the Yogin who ,nows ti$el# action shoul encircle with SiroEAastra &lit. the
cloth o) the hea( the Aa,E-sh+ari &the eit# presiing o+er speech( an shoul raw &it(
up.
99. "gain /# ail# rawing it up )or six $onths* it co$es* O sage* as )ar as the $ile o)
the e#e/rows an o/liIuel# up to the opening o) the earsF
9;. Da+ing grauall# practise* it goes to the root o) the chin. Then in three #ears* it goes
up easil# to the en o) the hair &o) the hea(.
9=E9?. -t goes up o/liIuel# to Sa,ha an ownwars to the well o) the throat. -n another
three #ears* it occupies 'rah$aranhra an stops there without ou/t. Crosswise it goes
up to the top o) the hea an ownwars to the well o) the throat.
9@. 1rauall# it opens the great aa$antine oor in the hea. The rare science &o)
6hechari( 'iBa has /een explaine /e)ore.
98. One shoul per)or$ the six "ngas &parts( o) this 5antra /# pronouncing it in six
i))erent intonations. One shoul o this in orer to attain all the SihisF
9C. "n this 6aran#asa$ shoul /e one grauall# an not all at a ti$e* since the /o# o)
one who oes it all at once will soon eca#.
;0E;1&a(. There)ore it shoul /e practise* O /est o) sages* little /# little. :hen the
tongue goes to the 'rah$aranhra through the outer path* then one shoul place the
tongue a)ter $o+ing the /olt o) 'rah$a which cannot /e $astere /# the >e+as.
;1&/(E;8. On oing this )or three #ears with the point o) )inger* he shoul $a,e the
tongue enter withinF then it enters 'rah$a+ara &or hole(. On entering the 'rah$a+ara*
one shoul practise 5athana &churning( well.
;9. So$e intelligent $en attain Sihi e+en without 5athana. One who is +erse in
6hechari 5antra acco$plishes it without 5athana.
;;E;?&a(. '# oing the Hapa an 5athana* one reaps the )ruits soon. '# connecting a wire
$ae o) gol* sil+er or iron with the nostrils /# $eans o) a threa soa,e in $il,* one
shoul restrain his /reath in his heart an seate in a con+enient posture with his e#es
concentrate /etween his e#e/rows* he shoul per)or$ 5athana slowl#.
;?&/(E;@. -n six $onths* the state o) 5athana /eco$es natural li,e sleep in Chilren. "n
it is not a+isa/le to o 5athana alwa#s. -t shoul /e one &once( onl# in e+er# $onth.
;8. " Yogin shoul not re+ol+e his tongue in the path. ")ter oing this )or twel+e #ears*
Sihi is surel# o/taine.
;C. Then he sees the whole uni+erse in his /o# as not /eing i))erent )ro$ "t$an. This
path o) the Urh+aE6unalini &higher 6unalini(* O chie) o) 6ings* conIuers the
$acrocos$.
Thus ens the secon chapter.
CD"0TER E ---
1. 5elanaE5antra: Dri$* 'ha$* Sa$* 0a$* 0ha$* Sa$* 6sha$. The lotusE/orn
&'rah$a( sai: 2O Shan,ara* &a$ong( new $oon &the )irst a# o) the lunar )ortnight( an
)ull $oon* which is spo,en o) as its &$antra7s( sign M
8. -n the )irst a# o) lunar )ortnight an uring new $oon an )ull $oon &a#s(* it shoul
/e $ae )ir$ an there is no other wa# &or ti$e(.
9. " $an longs )or an o/Bect through passion an is in)atuate with passion )or o/Bects.
One shoul alwa#s lea+e these two an see, the 4iranBana &stainless(.
;E=. De shoul a/anon e+er#thing else which he thin,s is )a+oura/le to hi$sel).
6eeping the 5anas in the $ist o) Sa,ti an Sa,ti in the $ist o) 5anas* one shoul loo,
into 5anas /# $eans o) 5anas. Then he lea+es e+en the highest stage. 5anas alone is
the 'inu* the cause o) creation an preser+ation.
?. -t is onl# through 5anas that 'inu is prouce* li,e the cur )ro$ $il,. The organs o)
5anas is not that which is situate in the $ile o) 'anhana.
@E8&a(. 'anhana is there where Sa,ti is /etween the sun an $oon. Da+ing ,nown
Susu$na an its 'hea &piercing( an $a,ing the Aa#u go in the $ile* one shoul
stan in the seat o) 'inu an close the nostrils.
8&/(EC&a(. Da+ing ,nown Aa#u* the a/o+eE$entione 'inu an the Satt+aE0ra,riti as
well as the six Cha,ras* one shoul enter the Su,haE5anala &+i<.* the Sahasrara or
pineal glan* the sphere o) happiness(.
C&/(E11. There are six Cha,ras. 5ulahara is in the anusF S+ahisthana is near the genital
organF 5anipura,a is in the na+elF "nahata is in the heartF Aisuhi is at the root o) the
nec, an "Bna is in the hea &/etween the two e#e/rows(.
18. Da+ing ,nown these six 5analas &spheres(* one shoul enter the Su,haE5anala
&pineal glan(* rawing up the Aa#u an shoul sen it &Aa#u( upwars.
19. De who practises thus &the control o)( Aa#u /eco$es one with 'rah$ana &the
$acrocos$(. De shoul practise &or $aster( Aa#u* 'inu* Chitta an Cha,ra.
1;E1=. Yogins attain the nectar o) eIualit# through Sa$ahi alone. Hust as the )ire latent
in &Sacri)icial( woo oes not appear without churning* so the la$p o) wiso$ oes not
arise without the "/h#asa Yoga &or practice o) Yoga(. The )ire place in a +essel oes not
gi+e light outsie.
1?. :hen the +essel is /ro,en* its light appears without. One7s /o# is spo,en o) as the
+essel an the seat o) GThat7 is the )ire &or light( withinF
1@E18&a(. "n when it &the /o#( is /ro,en through the wors o) a 1uru* the light o)
'rah$a Hnana /eco$es resplenent. :ith the 1uru as the hel$s$an* one crosses the
su/tle /o# an the ocean o) Sa$sara through the a))inities o) practice.
18&/(E1C. That Aa, &power o) speech( which sprouts in 0ara* gi+es )orth two lea+es in
0ash#antiF /us )orth in 5ah#a$a an /losso$s in Aai,hari J that Aa, which has /e)ore
/een escri/e* reaches the stage o) the a/sorption o) soun* re+ersing the a/o+e orer
&+i<.* /eginning with Aai,hari* etc.*(.
80E81&a(. :hoe+er thin,s that De who is the great lor o) that Aa,* who is the
uni))erentiate an who is the illu$inator o) that Aa, is Sel)F whoe+er thin,s o+er thus*
is ne+er a))ecte /# wors* high or low &or goo or /a(.
81&/(E89&a(. The three &aspects o) consciousness(* Aish+a* TaiBasa an 0raBna &in $an(*
the three Airat* Diran#agar/ha an -sh+ara in the uni+erse* the egg o) the uni+erse* the
egg o) $an an the se+en worls J all these in turn are a/sor/e in 0rat#agat$an through
the a/sorption o) their respecti+e Upahis &+ehicles(.
89&/(E8;&a(. The egg /eing heate /# the )ire o) Hnana is a/sor/e with its 6arana &cause(
into 0ara$at$an &Uni+ersal Sel)(. Then it /eco$es one with 0araE'rah$an.
8;&/(E8=. -t is then neither steainess nor epth* neither light nor ar,ness* neither
escri/a/le nor istinguisha/le. Sat &'eEness( alone re$ains. One shoul thin, o) "t$an
as /eing within the /o# li,e a light in a +essel.
8?. "t$an is o) the i$ensions o) a thu$/* is a light without s$o,e an without )or$* is
shining within &the /o#( an is uni))erentiate an i$$uta/le.
8@E88&a(. The AiBnana "t$an that wells in this /o# is elue /# 5a#a uring the
states o) wa,ing* rea$ing an rea$less sleepF /ut a)ter $an# /irths* owing to the e))ect
o) goo 6ar$a* it wishes to attain its own state.
88&/(E8C&a(. :ho a$ - M Dow has this stain o) $unane existence accrue to $e M :hat
/eco$es in the rea$less sleep o) $e who a$ engage in /usiness in the wa,ing an
rea$ing states M
8C&/(E90. Hust as a /ale o) cotton is /urnt /# )ire* so the Chia/hasa which is the result o)
nonEwiso$* is /urnt /# the &wise( thoughts li,e the a/o+e an /# its own supre$e
illu$ination. The outer /urning &o) /o# as one in the worl( is no /urning at all.
91E98. :hen the worll# wiso$ is estro#e* 0rat#agat$an that is in the >ahara &",asa
or ether o) the heart( o/tains AiBnana* i))using itsel) e+er#where an /urns in an instant
Hnana$a#a an 5ano$a#a &sheaths(. ")ter this* De hi$sel) shines alwa#s within* li,e a
light within a +essel.
99. That 5uni who conte$plates thus till sleep an till eath is to /e ,nown as a
Hi+an$u,ta. Da+ing one what ought to /e one* he is a )ortunate person.
9;. "n ha+ing gi+en up &e+en( the state o) a Hi+an$u,ta* he attains Aieha$u,ta
&e$ancipation in a ise$/oie state(* a)ter his /o# wears o)). De attains the state* as i)
o) $o+ing in the air.
9=. Then That alone re$ains which is sounless* touchless* )or$less an eathless* which
is the Rasa &essence(* eternal* an oourless* which has neither /eginning nor en* which
is greater than the great an which is per$anent* stainless an eca#less.
Thus ens the thir chapter.
Dari O$ Tat Sat %
Dere ens the Yoga,unalini Upanisha /elonging to the 6rishnaEYaBurEAea.
0o"a Sikha Upanishad
together8
First #hapter
I;ll the living beings are surrounded b! the net of illusion, Oh God,
aramesh#ara, Oh God of Gods, "o# #ill the! attain salvationB Be kind
enough to tell.J ;sked Lord Brahma to Lord aramesh#ara and he
replied as follo#sE '.'
(ome people sa! that the onl! #a! out is =nana (kno#ledge). To attain
occult po#ers, that alone #ill not suffice. "o# can =nana #ithout 1oga
lead to salvationB It is also true that 1oga alone #ithout =nana #ill not
lead to salvation. (o the one #ho aims at salvation, should learn =nana
and 1oga together. '.*
Like a rope ties a bird, the minds of all living beings are tied. FnAuiries
and researches do not affect the tie of this mind. (o the onl! #a! to
#in over this mind is through victor! over rana. There is no other
option to get victor! over rana e2cept 1oga and there are no methods
e2cept those sho#n b! (iddhas. '..
(o I am teaching !ou this 1oga (hika (head of all !ogas). It is greater
than all =nanas. ;fter sitting in either admasana (lotus position) or an!
other ;sana, and after concentrating the sight to the tip of the nose
and after controlling both the hands and legs, meditate on the letter
)Om- #ith a concentrated mind. If one continuousl! meditates on
aramesh#ara, he #ould become an e2pert in !oga and the
aramesh#ara #ould appear before him. '.0
If #e sit in an asana and continuousl! practice, the bindu #ill cease
from going do#n. 4ithout ooraka and /echaka, the rana #ould stand
in +umbhaka for a ver! long time. 1ou #ould hear different t!pes of
sound. The nectar #ill start flo#ing from the place of the moon. "unger
and thirst #ill cease. >ind #ould get concentrated on the ever flo#ing
bliss. The four steps for this are >antra 1oga, La!a 1oga, "atha 1oga
and /a,a 1oga. The great >aha 1oga, #hich is one, has been divided in
to four and named as above. The prana goes out #ith sound IhamJ
and goes in #ith the #ord IsaJ, and all beings naturall! chant the
mantra I"amsa, "amsaJ (#hile e2haling and inhaling). This is chanted
in the (ushumna after being taught b! the Guru in an inverted manner
("amsa inverted is soham). This chanting of the mantra I(oham,
(oham (I am it)c is called >antra 1oga. (un is the letter I"aJ and moon
is the letter IThaJ. The ,oining of sun and the moon is the "atha 1oga.
%ue to "atha 1oga, the idioc! #hich is the cause of all doshas (dra#
backs) is s#allo#ed. 4hen the merging of =eevatma and aramatma
takes place, mind melts and vanishes. ;nd onl! air of rana remains.
This is called La!a 1oga. Because of La!a 1oga that heavenl!
(#athmananda (o#kh!a (the #ell being of the ,o! of ones o#n soul) is
attained. In the great temple of the middle of !oni (the female organ)
the principle of the %evi, #hich is red like "ibiscus flo#er lives as /a,as
in all beings. The merger of this ra,as #ith the male principle is called
/a,a 1oga. ;s a result of /a,a 1oga, the 1ogi gets all the occult po#ers
like ;nima. 1ou have to understand that all these four t!pes of 1ogas
are nothing but the merger of rana, ;pana and (amana. '.3
Lor all those #ho have a bod!, their bod! is the temple of (hiva. It can
give them occult po#ers. The triangular part in bet#een the anus and
penis is called the mooladhara. This is the place #here (hiva lives as a
life giving force. There the arashakthi called +undalani lives. Lrom
there #ind is produced. The fire is also produced from there. Lrom
there onl! the sound )"amsa- and the mind are also produced. This
place #hich #ould give #hatever is asked for is called +amakh!a
peetam (the seat of passion). In the edge of the anus is the
(#adishtana 6hakra #ith si2 petals. &ear the bell! is the >ani oora
6hakra #ith its ten petals. In the place near the heart the ;nahatha
6hakra #ith its '* petals e2ists. ;nd, "e! Lord Brahma, this is called
the oorna Giri eeta. In the depression in the throat, @ishudhi 6hakra
#ith its '5 petals e2ists. "e! lord of Lords, that is the =alandara
6hakra. In bet#een the e!elids is the ;gna 6hakra #ith its t#o petals.
Over that is the >aha eeta called Cda!ana. '.5
Second #hapter
This #orld functions because of the unclear foundation po#er #hich is
described as >aha >a!a, >aha Lakshmi, >aha %evi and >aha
(aras#athi. That po#er shines in a micro form as a Bindu (dot) on the
eeta (seat). That Bindu breaks the eeta and emerges from there in
the form of &adha (sound). That &adha Brahma assumes three shapes
viD., >acro, >icro and e2ternal. The macro form is the big shape #hich
is pervaded b! the five Brahmans. The micro form #hich arises from
the &adha #ith its three Bhee,as (roots) is the form of "iran!a Garbha.
ara is the ever true propert! of (atchitananda. B! continuousl!
chanting the ;tma mantra, the glitter #ill occur in ara Thath#a (the
philosoph! of the e2ternal). Lor the 1ogi #ho has stopped his mind, this
appears in the micro form similar to the flame of the lamp, moon-s
crescent, like a fire fl!, like a streak of lightning and like the glitter of
stars. There are no greater mantras than &adha (sound), no Gods
greater than ;tma, no greater #orship than the meditation and no
pleasure greater than satisfaction. >! devotee #ho understands this
#ould remain stable in his happiness. To that great man #ho has great
devotion to God as #ell as similar great devotion to his teacher, all this
#ould be understood automaticall!.
Third #hapter
That great ever living &adha (sound) is called (abhda Brahman. It is
the strength residing in the >ooladhara. ara is the foundation for its
o#n self and is of the form of Bindhu. That &adha coming out of
arashakthi (similar to the germ coming out of the seed) is called
as!anthi (#e see). The 1ogis #ho are able to see using the as!anthi
(hakthi, understand that it is the #hole #orld. That po#er produces
sound like a rain starting from the heart. "e! Lord of Lords, there it is
called >adh!ama. It is called @aikari #hen it merges in the sound form
#ith rana and e2ists in the throat and ,a#. It produces all the
alphabets from ;a to +sha. Lrom alphabet #ords arise and from #ords
rise the sentences and from them all the @edas and >antras. This
Goddess (aras#athi lives in the cave of intelligence in all beings. In
meditation #hen #ill po#er melts, !ou can reach this ara Thath#a.
Fourth #hapter
Because the divine po#er is single, there are no differences there. 1ou
have to understand that the thought process of living beings is like
seeing a snake in a rope. 4hen !ou do not kno#, it is a rope and then
for a small time the rope appears as a snake. The ordinar! intelligence
is similar to this. 4e see ever!thing as the #orld that #e see. There is
no reason or basis for this #orld to be different from this Brahman. (o
the 4orld is onl! Brahman and not an!thing different. If !ou
understand the ara Thath#a like this, #here is the cause for
differentiation. 0.'
In Taittiri!a Cpanishad fear has been told as belonging to that foolish
person #ho finds difference bet#een =eevatma(soul) and aramatma
(God). Though this #orld has been told as some thing to be
e2perienced, in the ne2t moment it vanishes like a dream. There is no
state of #aking up in a dream. There is no dream in the state of #aking
up. Both of them are not there in La!a. La!a is not in both of them. ;ll
these three are illusions created b! the three characters. The one #ho
sees this #ould be above characteristics and #ould be forever. 0.*
The 6haithan!a (activit!) starts in the form of the #orld. ;ll these are
Brahman. It is useless to differentiate it as ;tma and ;natma #hen
dealing #ith #ise people. The foolish man thinks that bod! is attached
to the soul. The belief that pot is mi2ed #ith the mud and the #ater is
mi2ed #ith mirage and similarl! the belief that bod! is mi2ed up #ith
the soul is because of taking recourse to ignorance. 0..
Fifth #hapter
That 1ogi #ho has mastered !oga and #ho has complete control over
his senses #ould attain #hatever he imagines. The Teacher (guru) is
the Brahma, "e is @ishnu and "e is the Lord of Lords (adashiva and
there is nobod! greater than the teacher in all the three #orlds. 4e
should #orship #ith devotion that aramesh#ara, #ho is the great (oul
#ho has taught us the divine kno#ledge. The one #ho #orships like
that #ould get the result of =nana full!. %o not keep !our aim because
of the #avering mind on occult po#ers. The one #ho kno#s this
principle #ell, is the one #ho has attained salvation. There is no doubt
about it.
Sith #hapter
That great light in #hich the Bhoo Loka, Bhuvar Loka and (uvar Loka
M4orldsN and the (un, >oon and Lire Gods, are but a small part in the
letter IOmJ. 4hen mind #avers, the #orldl! life and #hen it is firm, the
salvation #ill result. (o Lord Brahma, using great intelligence #e have
to keep the mind not to #aver. Lor desire to posses #ealth, the mind is
the reason. 4hen that is destro!ed, the #orld #ould be destro!ed. One
should #ith lot of effort start the treatment for that. 4hen a man looks
after his mind using his mind and realiDes that it has stopped running,
he #ould see the arabrahman, #hich is ver! difficult to see. The 1ogi
is able to get salvation b! seeing his mind #ith his mind. 4e have to
see the mind #ith the mind and hanker for that mad state. 4e have to
see the mind #ith the mind and be stable in 1oga. 5.'
In an! place #here the #ind moves, the mind also #avers. >ind is
called moon, sun, #ind, sight and fire. The Bindu(dot), &adha (sound)
and the +ala (crescent) are the Gods @ishnu, Brahma and Ish#ara. B!
constant practice of &adha, the bad influences #ill vanish. That #hich
is &adha becomes the Bindu and then becomes the mind. One has to
clearl! aim at the unification of &adha, Bindu and 6hintha. >ind itself
is the Bindu and that is the reason for the state of creation of the
#orld. (imilar to milk being produced b! the co#, Bindu is produced b!
the mind. 5.*
The one #ho realiDes #ell the si2 #heels (;gna chakras) enters the
#orld of pleasure. One has to enter it b! controlling the airs in the
bod!. One has to send the air (@a!u) up#ards. One has to practice
@a!u, Bindu 6hakra and 6hintha. Once the 1ogi realiDes (amadhi b!
one of them, he feels that ever!thing is nectar like. (imilar to the fact
that the fire inside the #ood cannot be brought out #ithout churning it
b! another #ood, #ithout practice, the lamp of #isdom can not be lit.
;dopting his teacher as the one #ho pilots the ship and b! adopting his
teachings as the stable ship, #ith the po#er of constant practice, one
crosses the sea of this birth. Thus tells this Cpanishad.
together8
"ere ends the 1oga$(ikhopanishad belonging to the +rishna$1a,ur$@eda.
0o"a Tattva Upanishad
together8
'. I shall no# describe 1oga$Tattva (1oga$Truth) for the benefit of 1ogins
#ho are freed from all sins through the hearing and the stud!ing of it.
*. The supreme urusha called @ishnu, #ho is the great 1ogin, 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
(@ishnu) and having paid "im due respects, asked "im (thus)E Ira!,
e2plain to us the truth of 1oga #hich includes in it the eight
subservients.J
0. To #hich "risikesha (the Lord of the senses or @ishnu) replied thusE
IListen. I shall e2plain its truth. ;ll souls are immersed in happiness
and sorro# through the snare of >a!a.
3$5. +aival!a, the supreme seat, is the path #hich gives them
emancipation, #hich rends asunder the snare of >a!a, #hich is the
destro!er of birth, old age and disease and #hich enables one to
overcome death. There are no other paths to salvation. Those #ho go
round the net of (hastras are deluded b! that kno#ledge.
7. It is impossible even for the %evas to describe that indescribable
state. "o# can that #hich is self$shining be illuminated b! the (hastras
B
9. That onl! #hich is #ithout parts and stains and #hich is Auiescent
be!ond all and free from deca! becomes the =iva (self) on account of
the results of past virtues and sins.
:. "o# did that #hich is the seat of aramatman, is eternal and above
the state of all e2isting things and is of the form of #isdom and #ithout
stains attain the state of =iva B
'<. ; bubble arose in it as in #ater and in this (bubble) arose
;hankara. To it arose a ball (of bod!) made of the five (elements) and
bound b! %hatus.
''. +no# that to be =iva #hich is associated #ith happiness and miser!
and hence is the term =iva applied to aramatman #hich is pure.
'*$'.. That =iva is considered to be the +evala (alone) #hich is freed
from the stains of passion, anger, fear, delusion, greed, pride, lust,
birth, death, miserliness, s#oon, giddiness, hunger, thirst, ambition,
shame, fright, heart$burning, grief and gladness.
'0. (o I shall tell !ou the means of destro!ing (these) sins. "o# could
=nana capable of giving >oksha arise certainl! #ithout 1oga B
'3. ;nd even 1oga becomes po#erless in (securing) >oksha #hen it is
devoid of =nana. (o the aspirant after emancipation should practise
(firml!) both 1oga and =nana.
'5. The c!cle of births and deaths comes onl! through =nana and
perishes onl! through =nana. =nana alone #as originall!. It should be
kno#n as the onl! means (of salvation).
'7$'9(a). That is =nana through #hich one cognises (in himself) the real
nature of +aival!a as the supreme seat, the stainless, the partless and
of the nature of (achchidananda #ithout birth, e2istence and death
and #ithout motion and =nana.
'9(b)$':. &o# I shall proceed to describe 1oga to !ouE 1oga is divided
into man! kinds on account of its actionsE (viD.,) >antra$1oga, La!a$
1oga, "atha$1oga and /a,a$1oga.
*<. There are four states common to all theseE (viD.,) ;rambha, Ghata,
aricha!a and &ishpatti.
*'. O Brahma, I shall describe these to !ou. Listen attentivel!. One
should practise the >antra along #ith its >atrikas (proper intonations
of the sounds) and others for a period of t#elve !ears8
**. Then he graduall! obtains #isdom along #ith the (iddhis, (such as)
;nima, etc. ersons of #eak intellect #ho are the least Aualified for
1oga practise this.
*.$*0(a). The (second) La!a$1oga tends to#ards the absorption of the
6hitta and is described in m!riads of #a!s8 (one of #hich is) H one
should contemplate upon the Lord #ho is #ithout parts (even) #hile
#alking, sitting, sleeping, or eating. This is called La!a$1oga.
*0(b)$*3. &o# hear (the description of) "atha$1oga. This 1oga is said to
possess (the follo#ing) eight subservients, 1ama (forbearance), &i!ama
(religious observance), ;sana (posture), rana!ama (suppression of
breath), rat!ahara (sub,ugation of the senses), %harana
(concentration), %h!ana, the contemplation on "ari in the middle of
the e!ebro#s and (amadhi that is the state of eAualit!.
*5$*7. >aha$>udra, >aha$Bandha and +hechari, =alandhara, Cddi!ana
and >ula$Bandha, uttering #ithout intermission ranava (O>) for a
long time and hearing the e2position of the supreme truths, @a,roli,
;maroli and (aha,oli, #hich form a triad H all these separatel! I shall
give a true description of.
*9$*:(a). O four$faced one (Brahma), among (the duties of) 1ama
moderate eating H and not others H forms the principal factor8 and non$
in,ur! is most important in &i!ama.
*:(b). (The chief postures are) four (viD.,) (iddha, adma, (imha and
Bhadra.
.<$.'. %uring the earl! stages of practice the follo#ing obstacles take
place, O four$faced one, (viD.,) laDiness, idle talk, association #ith bad
characters, acAuisition of >antras, etc., pla!ing #ith metals (alchem!)
and #oman, etc., and mirage. ; #ise man having found out these
should abandon them b! the force of his virtues.
.*. Then assuming adma posture, he should practise rana!ama. "e
should erect a beautiful monaster! #ith a ver! small opening and #ith
no crevices.
... It should be #ell pasted #ith co#$dung or #ith #hite cement. It
should be carefull! freed from bugs, mosAuitoes and lice.
.0. It should be s#ept #ell ever! da! #ith a broom. It should be
perfumed #ith good odours8 and fragrant resins should burn in it.
.3$.5(a). "aving taken his seat neither too high nor too lo# on a cloth,
deer$skin and +usa grass spread, one over the other, the #ise man
should assume the adma posture and keeping his bod! erect and his
hands folded in respect, should salute his tutelar! deit!.
.5(b)$0<. Then closing the right nostril #ith his right thumb, he should
graduall! dra# in the air through the left nostril. "aving restrained it as
long as possible, he should again e2pel it through the right nostril
slo#l! and not ver! fast. Then filling the stomach through the right
nostril, he should retain it as long as he can and then e2pel it through
the left nostril. %ra#ing the air through that nostril b! #hich he e2pels,
he should continue this in uninterrupted succession. The time taken in
making a round of the knee #ith the palm of the hand, neither ver!
slo#l! nor var! rapidl! and snapping the fingers once is called a >atra.
0'$00. %ra#ing the air through the left nostril for about si2teen >atras
and having retained it (#ithin) for about si2t!$four >atras, one should
e2pel it again through the right nostril for about thirt!$t#o >atras.
;gain fill the right nostril as before (and continue the rest). ractise
cessation of breath four times dail! (viD.,) at sunrise, noon, sunset and
midnight, till eight! (times are reached). B! a continual practice for
about three months, the purification of the &adis takes place. 4hen
the &adis have become purified, certain e2ternal signs appear on the
bod! of the 1ogin.
03$05(a). I shall proceed to describe them. (The! are) lightness of the
bod!, brillianc! of comple2ion, increase of the gastric fire, leanness of
the bod! and along #ith these, absence of restlessness in the bod!.
05(b)$0:. The proficient in 1oga should abandon the food detrimental
to the practice of 1oga. "e should give up salt, mustard8 things sour,
hot, pungent, or bitter vegetables8 asafoetida, etc., #orship of fire,
#omen, #alking, bathing at sunrise, emaciation of the bod! b! fasts,
etc. %uring the earl! stages of practice, food of milk and ghee is
ordained8 also food consisting of #heat, green pulse and red rice are
said to favour the progress. Then he #ill be able to retain his breath as
long as he likes.
3<$3.. B! thus retaining the breath as long as he likes, +evala
+umbhaka (cessation of breath #ithout inspiration and e2piration) is
attained. 4hen +evala +umbhaka is attained b! one and thus
e2piration and inspiration are dispensed #ith, there is nothing
unattainable in the three #orlds to him. In the commencement (of his
practice), s#eat is given out8 he should #ipe it off. Fven after that,
o#ing to the retaining of the breath, the person practising it gets
phlegm. Then b! an increased practice of %harana, s#eat arises.
30. ;s a frog moves b! leaps, so the 1ogin sitting in the adma posture
moves on the earth. 4ith a (further) increased practice, he is able to
rise from the ground.
33. "e, #hile seated in adma posture, levitates. There arises to him
the po#er to perform e2traordinar! feats.
35. "e does (or should) not disclose to others his feats of great po#ers
(in the path). ;n! pain small or great, does not affect the 1ogin.
37. Then e2cretions and sleep are diminished8 tears, rheum in the e!e,
salivar! flo#, s#eat and bad smell in the mouth do not arise in him.
39$5<. 4ith a still further practice, he acAuires great strength b! #hich
he attains Bhuchara (iddhi, #hich enables him to bring under his
control all the creatures that tread this earth8 tigers, (arabhas (an
animal #ith eight legs), elephants, #ith bulls or lions die on being
struck b! the palm of the 1ogin. "e becomes as beautiful as the god of
love himself.
5'$5*. ;ll females being taken up #ith the beaut! of his person #ill
desire to have intercourse #ith him. If he so keeps connection, his
virilit! #ill be lost8 so abandoning all copulation #ith #omen, he should
continue his practice #ith great assiduit!. B! the preservation of the
semen, a good odour pervades the bod! of the 1ogin.
5.. Then sitting in a secluded place, he should repeat ranava (O>)
#ith three luta$>atras (or prolonged intonation) for the destruction of
his former sins.
50. The >antra, ranava (O>) destro!s all obstacles and all sins. B!
practising thus he attains the ;rambha (beginning or first) state.
53$55. Then follo#s the Ghata (second (tate) H one #hich is acAuired
b! constantl! practising suppression of breath. 4hen a perfect union
takes place bet#een rana and ;pana, >anas and Buddhi, or =ivatma
and aramatman #ithout opposition, it is called the Ghata state. I shall
describe its signs.
57. "e ma! no# practise onl! for about one$fourth of the period
prescribed for practice before. B! da! and evening, let him practise
onl! for a 1ama (. hours).
59$5:(a). Let him practise +evala +umbhaka once a da!. %ra#ing a#a!
completel! the organs from the ob,ects of sense during cessation of
breath is called rat!ahara.
5:(b). 4hatever he sees #ith his e!es, let him consider as ;tman.
7<. 4hatever he hears #ith his ears, let him consider as ;tman.
4hatever he smells #ith his nose, let him consider as ;tman.
7'. 4hatever he tastes #ith his tongue, let him consider as ;tman.
4hatever the 1ogin touches #ith his skin, let him consider as ;tman.
7*. The 1ogin should thus un#earied gratif! his organs of sense for a
period of one 1ama ever! da! #ith great effort.
7.$70. Then various #onderful po#ers are attained b! the 1ogin, such
as clairvo!ance, clair$audience, abilit! to transport himself to great
distances #ithin a moment, great po#er of speech, abilit! to take an!
form, abilit! to become invisible and the transmutation of iron into gold
#hen the former is smeared over #ith his e2cretion.
73$75. That 1ogin #ho is constantl! practising 1oga attains the po#er
to levitate. Then should the #ise 1ogin think that these po#ers are
great obstacles to the attainment of 1oga and so he should never take
delight in them. The king of 1ogins should not e2ercise his po#ers
before an! person #hatsoever.
77. "e should live in the #orld as a fool, an idiot, or a deaf man, in
order to keep his po#ers concealed.
79$7:. "is disciples #ould, #ithout doubt, reAuest him to sho# his
po#ers for the gratification of their o#n desires. One #ho is activel!
engaged in one-s duties forgets to practise (1oga)8 so he should
practise da! and night 1oga #ithout forgetting the #ords of the Guru.
Thus passes the Ghata state to one #ho is constantl! engaged in 1oga
practice.
9<. To one nothing is gained b! useless compan!, since thereb! he
does not practise 1oga. (o one should #ith great effort practise 1oga.
9'$9.(a). Then b! this constant practice is gained the aricha!a state
(the third state). @a!u (or breath) through arduous practice pierces
along #ith ;gni the +undalini through thought and enters the (usumna
uninterrupted. 4hen one-s 6hitta enters (usumna along #ith rana, it
reaches the high seat (of the head probabl!) along #ith rana.
9.(b). There are the five elementsE rithvi, ;pas, ;gni, @a!u and ;kasa.
90$97(a). To the bod! of the five elements, there is the fivefold
%harana. Lrom the feet to the knees is said to be the region of rithvi,
is four$sided in shape, is !ello# in colour and has the @arna (or letter)
)La-. 6arr!ing the breath #ith the letter )La- along the region of earth
(viD., from the foot to the knees) and contemplating upon Brahma #ith
four faces and four mouths and of a golden colour, one should perform
%harana there for a period of t#o hours. "e then attains master! over
the earth. %eath does not trouble him, since he has obtained master!
over the earth element.
97(b)$:<. The region of ;pas is said to e2tend from the knees to the
anus. ;pas is semi$lunar in shape and #hite in colour and has )@a- for
its Bi,a (seed) letter. 6arr!ing up the breath #ith the letter )@a- along
the regions of ;pas, he should contemplate on the God &ara!ana
having four arms and a cro#ned head, as being of the colour of pure
cr!stal, as dressed in orange clothes and as deca!less8 and practising
%harana there for a period of t#o hours, he is freed from all sins. Then
there is no fear for him from #ater and he does not meet his death in
#ater.
:'. Lrom the anus to the heart is said to be the region of ;gni. ;gni is
triangular in shape, of red colour and has the letter )/a- for its (Bi,a)
seed.
:*$:.(a). /aising the breath made resplendent through the letter )/a-
along the region of fire, he should contemplate on /udra, #ho has
three e!es, #ho grants all #ishes, #ho is of the colour of the midda!
sun, #ho is daubed all over #ith hol! ashes and #ho is of a pleased
countenance.
:.(b)$:0(a). ractising %harana there for a period of t#o hours, he is
not burnt b! fire even though his bod! enters the fire$pit.
:0(b)$:5. Lrom the heart to the middle of the e!ebro#s is said to the
region of @a!u. @a!u is he2angular in shape, black in colour and shines
#ith the letter K1a-. 6arr!ing the breath along the region of @a!u, he
should contemplate on Ishvara, the Omniscient, as possessing faces on
all sides8 and practising %harana there for t#o hours, he enters @a!u
and then ;kasa.
:7$:9(a). The 1ogin does not meet his death through the fear of @a!u.
Lrom the centre of the e!ebro#s to the top of the head is said to be the
region of ;kasa, is circular in the shape, smok! in colour and shining
#ith letter )"a-.
:9(b)$'<'(a). /aising the breath along the region of ;kasa, he should
contemplate on (adashiva in the follo#ing manner, as producing
happiness, as of the shape of Bindu, as the great %eva, as having the
shape of ;kasa, as shining like pure cr!stal, as #earing the rising
crescent of moon on his head, as having five faces, ten hands and
three e!es, as being of a pleased countenance, as armed #ith all
#eapons, as adorned #ith all ornaments, as having Cma (the goddess)
in one$half of his bod!, as read! to grant favours and as the cause of
all the causes.
'<'(b). B! practising %harana in the region of ;kasa, he obtains
certainl! the po#er of levitating in the ;kasa (ether).
'<*. 4herever he sta!s, he en,o!s supreme bliss. The proficient in
1oga should practise these five %haranas.
'<.. Then his bod! becomes strong and he does not kno# death. That
great$minded man does not die even during the deluge of Brahma.
'<0$'<3. Then he should practise %harana for a period of si2 Ghatikas
(* hours, *0 minutes). /estraining the breath in (the region of) ;kasa
and contemplating on the deit! #ho grants his #ishes H this is said to
be (aguna %h!ana capable of giving (the (iddhis) ;nima, etc. One #ho
is engaged in &irguna %h!ana attains the stage of (amadhi.
'<5. 4ithin t#elve da!s at least, he attains the stage of (amadhi.
/estraining his breath, the #ise one becomes an emancipated person.
'<7. (amadhi is that state in #hich the =ivatman (lo#er self) and the
aramatman (higher (elf) are differenceless (or of eAual state). If he
desires to la! aside his bod!, he can do so.
'<9$'<:(a). "e #ill become absorbed in arabrahman and does not
reAuire Ctkranti (going out or up). But if he does not so desire and if his
bod! is dear to him, he lives in all the #orlds possessing the (iddhis of
;nima, etc.
'<:(b)$''<. (ometimes he becomes a %eva and lives honoured in
(varga8 or he becomes a man or an 1aksha through his #ill. "e can
also take the form of a lion, tiger, elephant, or horse through his o#n
#ill.
'''. The 1ogin becoming the great Lord can live as long as he likes.
There is difference onl! in the modes of procedure but the result is the
same.
''*$''3(a). lace the left heel pressed on the ;nus, stretch the right
leg and hold it firml! #ith both hands. lace the head on the breast
and inhale the air slo#l!. /estrain the breath as long as !ou can and
then slo#l! breathe out. ;fter practising it #ith the left foot, practise it
#ith the right. lace the foot that #as stretched before on the thigh.
This is >aha$Bandha and should be practised on both sides.
''3(b)$''7(a). The 1ogin sitting in >aha$Bandha and having inhaled
the air #ith intent mind, should stop the course of @a!u (inside) b!
means of the throat >udra and occup!ing the t#o sides (of the throat)
#ith speed. This is called >ahavedha and is freAuentl! practised b! the
(iddhas.
''7(b)$''9(a). 4ith the tongue thrust into the interior cavit! of the
head (or throat) and #ith the e!es intent on the spot bet#een the
e!ebro#s, this is called +hechari$>udra.
''9(b)$'':(a). 6ontracting the muscles of the neck and placing the
head #ith a firm #ill on the breast, this is called the =alandhara
(Bandha)8 and is a lion to the elephant of death.
'':(b)$'*<(a). That Bandha b! #hich rana flies through (usumna is
called Cddi!ana Bandha b! the 1ogins.
'*<(b)$'*'(a). ressing the heal firml! against the anus, contracting
the anus and dra#ing up the ;pana, this is said to be 1oni$Bandha.
'*'(b)$'**(a). Through >ula$Bandha, rana and ;pana as #ell as nada
and Bindu are united and gives success in 1oga8 there is no doubt
about this.
'**(b)$'*0(a). The one practising in a reversed manner (or on both
sides) #hich destro!s all diseases, the gastric fire is increased.
Therefore a practitioner should collect a large Auantit! of provisions,
(for) if he takes a small Auantit! of food, the fire (#ithin) #ill consume
his bod! in a moment.
'*0(b)$'*3. On the first da!, he should stand on his head #ith the feet
raised up for a moment. "e should increase this period graduall! ever!
da!. 4rinkles and gre!ness of hair #ill disappear #ithin three months.
'*5. "e #ho practises onl! for a period of a 1ama (t#ent!$four
minutes) ever! da! conAuers time. "e #ho practises @a,roli becomes a
1ogin and the repositor! of all (iddhis.
'*7$'*9. If the 1oga (iddhis are ever to be attained, he onl! has them
#ithin his reach. "e kno#s the past and the future and certainl! moves
in the air. "e #ho drinks of the nectar thus is rendered immortal da! b!
da!. "e should dail! practise @a,roli. Then it is called ;maroli.
'*:$'.'(a). Then he obtains the /a,a$1oga and certainl! he does not
meet #ith obstacles. 4hen a 1ogin fulfils his action b! /a,a$1oga, then
he certainl! obtains discrimination and indifference to ob,ects. @ishnu,
the great 1ogin, the grand one of great austerities and the most
e2cellent urusha is seen as a lamp in the path of truth.
'.'(b)$'.0(a). That breast from #hich one suckled before (in his
previous birth) he no# presses (in love) and obtains pleasure. "e
en,o!s the same genital organ from #hich he #as born before. (he #ho
#as once his mother #ill no# be #ife and she #ho is no# #ife is (or
#ill be) veril! mother. "e #ho is no# father #ill be again son and he
#ho is no# son #ill be again father. Thus are the egos of this #orld
#andering in the #omb of birth and death like a bucket in the #heel of
a #ell and en,o!ing the #orlds.
'.0(b)$'.5(a). There are the three #orlds, three @edas, three
(andh!as (morning, noon and evening), three (varas (sounds), three
;gnis and Gunas, and all these are placed in the three letters (O>). "e
#ho understands that #hich is indestructible and is the meaning of the
three (O>) H b! him are all these #orlds strung. This is the Truth, the
supreme seat.
'.5(b)$'.9(a). ;s the smell in the flo#er, as the ghee in the milk, as
the oil in the gingell! seed and as the gold in the AuartD, so is the lotus
situated in the heart. Its face is do#n#ards and its stem up#ards. Its
Bindu is do#n#ards and in its centre is situated >anas.
'.9(b)$'.:(a). B! the letter );-, the lotus becomes e2panded8 b! the
letter )C-, it becomes split (or opened). B! the letter )>-, it obtains
&ada8 and the ;rdha$>atra (half$metre) is silence.
'.:(b)$'0<(a). The person engaged in 1oga obtains the supreme seat,
#hich is like a pure cr!stal, #hich is #ithout parts and #hich destro!s
all sins.
'0<(b)$'0'. ;s a tortoise dra#s its hands and head #ithin itself, so
dra#ing in air thus and e2pelling it through the nine holes of the bod!,
he breathes up#ards and for#ards.
'0*. Like a lamp in an air$tight ,ar #hich is motionless, so that #hich is
seen motionless through the process of 1oga in the heart and #hich is
free from turmoil, after having been dra#n from the nine holes, is said
to be ;tman alone.J
together8
"ere ends the 1ogatattva Cpanishad belonging to the +rishna$1a,ur$
@eda.
Kaula Upanishad
5a# the 6auli,a triu$ph% 5a# Aaruni triu$ph% 5a# Truth triu$ph% 5a# )ire triu$ph%
5a# all li+ing things triu$ph%
Dail to the "/solute% Dail to Earth% Dail to Oire% Dail to "ir% Dail to 1uru% You are li,e
the Cos$os% You are that* sel)Ee+ientl#% - will spea, o) the >i+ine .aw. - will spea, the
truth% That $ust protect $e% The source o) speech $ust protect $e% 0rotect $e% 0rotect
$# speech% O$ Shanti Shanti Shanti.
4ow the in+estigation into >har$a. &-t is( ,nowlege an $in. -t is the uni)ie cause o)
/oth ,nowlege an li/eration. Sihi e$anating )ro$ one7s own /eing arises )ro$
li/eration.
The )i+e o/Bects o) the senses constitute the expane Cos$os. O) all this 6nowlege is
the Essence. Yoga is li/eration.
The "/solute without parts &"har$a( is the Creator. -gnorance is the sa$e as
,nowlege. -sh+ara* the .or is the Cos$os. The eternal is the sa$e as the transitor#.
6nowlege is ientical with the a/sence o) ,nowlege. "har$a is >har$a. This is
li/eration.
The )i+e /ons constitute the essence o) real ,nowlege. The 0ina is the proucer &o)
all(. -n that is li/eration.
This is real ,nowlege. O) all the senses the e#e is the chie). One shoul /eha+e in a wa#
opposite to that expecte. One shoul not o this e+oi o) rightness. "ll this is the
essence o) Sha$/ha+i.
The a$na#a &practice or irection( is not to /e )oun in ,nowlege. 1uru is oneness. "ll
is oneness within the $in. Sihi oes not exist in uninitiate ones. "/anon prie an
so )orth.
One shoul not re+eal this. One shoul not iscuss this with pashus. E+en wea, argu$ent
$a# contain the truth. One shoul not $a,e istinctions. >o not spea, o) the secret o)
sel). One $a# spea, o) it to a pupil.
:ithin a Sha,ta* outwarl# a Shai+a* in the worl a Aaishna+a. This is the rule.
.i/eration co$es )ro$ ,nowlege o) sel).
Cone$n not others such as "h#at$i,a. >o not per)or$ +ows. >o not esta/lish onesel)
on restraint. 'ining onesel) is not li/eration. " 6aula shoul not practice outwarl#. One
/eco$es eIual to "ll. One /eco$es li/erate.
One $a# rea these sutras at sunrise. One attains the sihi o) ,nowlege. This is the
,nowlege o) Sel)* or 0ara$esh+ari.
5a# the 6aula triu$ph%
O$ shanti shanti shanti.
The 6aula Upanisha is co$plete.
Shyama Upanishad
Om +rim. In the thousand petalled lotus one ma! achieve the true form
of the absolute, most beautiful, using three +rims, t#o "ums, t#o
"rims, %akshine +alike, then the previous seven s!llables, ending #ith
svaha. This is the best of all mantras.
One #ho recites this is lord of gods, the lord of the universe, the lord of
#omen, ever! guru, all name, learned in all the vedas, immersed in all
the sacred #aters, (adashiva himself.
Triangle, triangle, triangle, triangle, triangle, together #ith eight
filamented petals, #ith a bhupura. lace %evi here, and in the heart
and other limbs meditate on "er.
>editate on +alika as an adolescent, the colour of a thunder cloud,
#ith crooked teeth, her hands besto#ing boons, removing fear, and
holding a s#ord and a head.
+ali, +apalini, +ulla, +urukulla, @irodhini and @ipracitta are in the si2
angles. Cgra, Cgraprabha, %ipta, &ila, Ghana, Balaka, >atra, >udra
and >ita are in the nine angles. Brahmi, &ara!ani, >aheshvari,
6hamunda, @arahi, &arasimhi, +aumari and ;para,ita are in the eight
petals. >adhava, /udra, @ina!aka and (aurah are in the four angles.
The dikpalas are in the directions.
4orship %evi in all the limbs, making the oblation #ith nectar and
doing pu,a #ith the pancatattva. This is ho# devotees become saints.
The first result is that enemies become friends. /eciting the mantra
protects against theft. The devotee becomes #ealth!. This is the result
of devotion to Tara, %urga or (undari. ;ll Bhutas sleep, #hile the black
limbed one a#akes. "e #ithout a son #ho studies this Cpanishad of
the black limbed one, gets a son. It is the eAuivalent of bathing in
#ater like the Ganges, going to the hol! places, sacrifice and homa.
Sri #haitanya Upanishad
'. Thereafter, ippalada, #ith sacrificial fuel in hand, approached Lord
Brahma and said, IO >! Lord, in this #orld, please tell me #hat is the
real auspiciousnessBJ
*. Lord Brahma said, I;l#a!s be ver! pleased #ith onl! austerit!,
celibac! and control of the mind.J
.. "e, ippalada, becoming pure in mind, again approached his father
and saidE IO m! Lord Brahma, in the age of +ali 1uga, people are
covered due to sin. "o# can the! obtain liberationBJ
0. lease tell me #hich deit! or #hich mantra is #orth! of service.
3. Lord Brahma replied, II #ill tell !ou the confidential truth. On the
bank of the =ahnavi, in &avadvipa %hama, #hich is kno#n as Goloka,
Govinda #ith t#o arms, golden comple2ion, the (upersoul, the
greatest ersonalit!, the greatest 1ogi, the (upreme Being, 4ho is
transcendental to the modes of nature, and 4hose form is truth, #ill
appear to manifest devotional service (bhakti) in this #orld. These
verses describe that.
5. The one (upreme ersonalit! of Godhead, #ho appears in a variet!
of transcendental forms, is also kno#n as Gaura. "e has also appeared
in various comple2ions such as red, blackish and #hite. "e shall
appear in the form of Gaura. "e "imself is 6haitan!a, the embodiment
of cit$sakti. "e shall appear in the form of a devotee, to besto#
devotional service to the Lord and "e is also to be kno#n b! devotional
service.
7. I offer m! respectful obeisances unto "e #ho is to be understood b!
@edanta, #ho is +rishna, the (upersoul, #hose form is conscious of
ever!thing. Obeisances again and again unto Lord (ri 6haitan!a
>ahaprabhu.
9. B! kno#ing "im, #ho is to be kno#n b! @edanta, #ho is the oldest
personalit!, #ho is "imself, 6haitan!a, the source of the universe and
the greatest, one can overcome death. There is no other means for
going be!ond >a!a.
:. B! the mantra, #hose source is "is o#n name, the Lord pleases
ever!thing.
'<. "is superior energies are hladini (bliss), and samvit (kno#ledge).
''. "e chants the original mantra consisting of "ari, +rishna and
/ama, in other #ords, the "are +rishna >aha >antra.
'*. "e #ho removes the knot in the heart in the form of material
desire, is called "ari. The union b! the remembrance of the root krs$
and the affi2 $na, is the h!mn of praise $ +rishna. "e #ho gives
pleasure to ever!thing is the form of bliss $ /ama. "ere is such a verse.
'.. The >aha$>antra is confidential, transcendental and can be
understood onl! b! devotional service, (bhakti$!oga).
'0. These si2teen names are supremel! beautiful. Those #ho chant
them regularl! are sober persons #ho are able to cross be!ond the
illusor! energ!. There is no other means. One should repeat this maha$
mantra #hich is the supreme secret, regularl!.
'3. 6haitan!a is (ankarsana, @asudeva, and the (upersoul. "e is the
cause of /udra ((iva), (akra (Indra), Brhaspati, all the demigods, all
moving and non$moving entities, and ever!thing #hich is temporar!
and e2ternal. "erein are the celebrated verses.
'5. 4hatever one en,o!s #hich is temporar! is kno#n as an effect and
is perishable.
'7. It is said that the spirit soul is eternal. "e is the cause of that #hich
is perishable and also be!ond that #hich is perishable.
'9. "e #ho is be!ond that #hich is perishable and imperishable is the
(upreme erson. The name of the (upreme Truth, the cause of all
causes is (ri 6haitan!a.
':. ;n!one #ho develops love for 6haitan!a >ahaprabhu, #orships
"im or meditates on "im is freed from sin, becomes purified,
understands the (upreme Truth, and overcomes lamentation. Lor him,
there is no other destination.
+inda Upanishad
Om! O %evas! >a! #e hear onl! the good #ith our ears8 O the ones to
be #orshipped! >a! #e see onl! the good #ith our e!es8 ma! #e have
strong limbs and bodies, #hich #ill enable us to pra! and #orship the
%evas. >a! #e live unto such time the %evas feel #e should live. >a!
the Lord Indra, of great fame, sho#er some grace and good on us. >a!
the Lord (ur!a (the (un God), the kno#er of all, sho#er some grace
and good on us. >a! the Lord Garuda, #ho has an unfettered clear
path (to liberation), sho#er some grace and good on us. >a! the Lord
Brhaspati sho#er some grace and good on us.
;ll the Gods all and the #ise men asked this Auestion to BrahmanE
I"o# can the dead receive #ithout consciousness their balls of meal,
or the inda (as it is called in (anskrit)B ;nd #hen into the five great
elements $ The bod! dissolving returns back H ;nd the soul departs
from it H ;t #hich place does it abide thenBJ
Then Brahman spokeE
IIn #ater, it sta!s for three da!s8 three da!s in fire8 then it goes
through the ether three da!s8 and for a da! then, in the #ind.J
IThen #ith the first meal ball H the atoms reassemble again8 and #ith
the second meal ball originates ne# flesh, skin and blood.J
I;nd #ith the third meal ball H consciousness originates in him ane#8
and #ith the fourth meal ball originates the bones and the marro#.J
I;nd #ith the fifth meal ball H "ands and fingers, head and the mouth8
and #ith the si2th meal ball are formed the heart, neck and palate.J
IB! the seventh meal ball, vitalit! for a long life8 and #ith the eighth
meal ball he attains the po#er of speech.J
I;nd #ith the ninth meal ball H all the organs are tightened8 and #ith
the tenth meal ball comes the po#ers ane# in the stream.J
Thus is formed through the offerings of meal balls, a ne# bod! from
ball to ball.
Om! O %evas! >a! #e hear onl! the good #ith our ears8 O the ones to
be #orshipped! >a! #e see onl! the good #ith our e!es8 ma! #e have
strong limbs and bodies, #hich #ill enable us to pra! and #orship the
%evas. >a! #e live unto such time the %evas feel #e should live. >a!
the Lord Indra, of great fame, sho#er some grace and good on us. >a!
the Lord (ur!a (the (un God), the kno#er of all, sho#er some grace
and good on us. >a! the Lord Garuda, #ho has an unfettered clear
path (to liberation), sho#er some grace and good on us. >a! the Lord
Brhaspati sho#er some grace and good on us.

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