Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts.

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THIRTY MINOR UPANISHADS

TRANSLATED BY

K. NARAYANASVAMI AIYAR

Translator of

Laghu Yoga Vasishtha, Vasudevamanana

&c. &c. &c.

MADRAS

[1914] Scanned, proofed and formatted at sacred-texts.com by John Bruno Hare, November 2009. This text is in the public domain in the US because it was published prior to 1923. TO THE RSHIS OF INDIA WHO BY TREADING THE PATH OF THE UPANISHADS HAVE PERFECTED THEMSELVES AND REALISED THE GOAL THIS HUMBLE EFFORT TO SPREAD THEIR ANCIENT TEACHINGS IN A MODERN GARB IS DEDICATED

BY ONE WHO LOVES AND WORSHIPS THEM AND TRIES TO WALK IN THEIR FOOTSTEPS AS THEIR HUMBLE AND DEVOTED DISCIPLE Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com

CONTENTS

PAGE I. VEDANTA-UPANISHADS:

1. Muktikopanishad of S'ukla-Yajurveda <page 1> 2. Sarvasara-Upanishad of <page 13> 3. Niralamba-Upanishad of <page 18> 4. Maitreya-Upanishad of Samaveda <page 24> 5. Kaivalya-Upanishad of Krshna-Yajurveda <page 31> 6. Amrtabindu-Upanishad Do. <page 34> 7. Atmabodha-Upanishad of Rgveda <page 37> S'ukla-Yajurveda Krshna-Yajurveda

8. Skanda-Upanishad of Krshna-Yajurveda <page 41> 9. Paingala-Upanishad of S'ukla-Yajurveda <page 43> 10. Adhyatma-Upanishad Do. <page 55> 11. Subala-Upanishad Do. <page 61> 12. Tejobindu-Upanishad of Krshna-Yajurveda <page 78> 13. Brahmopanishad Do. <page 106> 14. Vajrasuchi-Upanishad of Samaveda <page 110>

II. PHYSIOLOGICAL UPANISHADS:

15. S'ariraka-Upanishad of Krshna-Yajurveda <page 113> 16. Garbha-Upanishad Do. <page 116>

PAGE III. MANTRA-UPANISHADS:

17. Tarasara-Upanishad of <page 124> 18. Narayana-Upanishad of <page 128>

S'ukla-Yajurveda

Krshna-Yajurveda

19. Kalisantarana-Upanishad Do. <page 130>

IV. SANNYASA-UPANISHADS:

20. Bhikshuka-Upanishad of <page 132>

S'ukla-Yajurveda

21. Naradaparivrajaka-Upanishad of <page 134>

Atharvanaveda

V. YOGA-UPANISHADS:

22. S'andilya-Upanishad of <page 173>

Atharvanaveda

23. Yogatattva-Upanishad of <page 192> 24. Dhyanabindu-Upanishad of <page 202>

Krshna-Yajurveda

Samaveda

25. Hamsa-Upanishad of S'ukla-Yajurveda <page 212> 26. Amrtanada-Upanishad of Krshna-Yajurveda <page 216> 27. Varaha-Upanishad Do. <page 220> 28. Mandalabrahmana-Upanishad of <page 243> 29. Nadabindu-Upanishad of Rgveda <page 254> 30. Yogakundali-Upanishad of <page 260> INDEX <page 273> Krshna-Yajurveda S'ukla-Yajurveda

Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. i]

###2384###

FOREWORD

FOR the first time it is, I believe, that the English translation of so many as 30 Upanishads is being put forth before the public in a collected form. Among th e Hindu Scriptures, the Vedas hold the pre-eminent place. The Upanishads which a re culled from the Aranyaka-portions of the Vedas--so-called because they were r ead in the Aranya (forest) after the learner had given up the life of the world-are regarded as the Vedanta, or the end or final crown of the Vedas. Vedanta is also the end of all knowledge, since the word Vedas means according to its deri vation 'knowledge'. Rightly were the Upanishads so considered, since their knowl edge led a person to Atma, the goal of life. The other portion of the Vedas, viz ., Samhitas and Brahmanas, conferred upon a man, if he should conform to the req uisite conditions, the mastery of the Universe only which is certainly inferior to Atma. It is these Upanishads that to the western philosopher Schopenhauer wer e the "solace of life". There are now extant, in all, 108 Upanishads, of which the principal or major 12 Upanishads commented upon by S'ri S'ankaracharya and others were translated int o English by Dr. Roer and Raja Rajendra Lal Mitra and re-translated by Max Mulle r in his "Sacred Books of the East," together with one other Upanishad called Ma itrayani. Of the rest, 95 in number, two or three Upanishads have appeared in En glish up to now, but never so many as are here presented to the public, so far a s I am aware. Many years ago, the late Sundara S'astri, a good Sanscrit Scholar and myself wor ked together to put into English garb the Upanishads that had not been attempted before, and [p. ii] succeeded in publishing most of those which are here gathered in the monthly iss ues of The Theosophist. The Karmic agents willed that my late co-worker should a bandon his physical garment at a premature age. Then I resolved upon throwing up my worldly business of pleading the cause of clients before the bench for that of pleading the cause of God before the public. The incessant travel in that cau se since then for over 18 years from place to place in all parts of India left m e no leisure until now to republish all the above translations in a book form. B ut when this year a little rest was afforded me, I was able to revise them as we ll as add a few more. I am conscious of the many faults from which this book suf fers and have no other hope in it than that it will serve as a piece of pioneer work, which may induce real Yogins and scholars to come into the field and bring out a better translation. There are many editions of the Upanishads to be found in Calcutta, Bombay, Poona , South India and other places. But we found that the South Indian editions, whi ch were nearly the same in Telugu or Grantha characters, were in many cases full er and more intelligible and significant. Hence we adopted for our translation S outh Indian editions. The edition of the 108 Upanishads which the late Tukaram T atya of Bombay has published in Devanagari characters approaches the South India n edition. As the South Indian edition of the Upanishads is not available for th e study of all, I intend to have the recensions of that edition printed in Devan agari characters, so that even those that have a little knowledge of Sanscrit ma y be able to follow the original with the help of this translation. Transliteration In the transliteration of Sanscrit letters into the English alphabet certain dif ficulties present themselves. Let me take first the letter #. There are three le tters in Sanscrit #, #, and #. They are differently pronounced and one should no t be confounded with another. For the first letter we have the English equivalen t S and for the last Sh. But for the second one we

[p. iii] have none whatsoever. The prominent writers in the field of Theosophy have been transliterating this letter into Sh. Hence in writing the word ### they made it Kashi in the English language. They utter it also in the same manner. To a South Indian ear, it is rather grating. The mantras especially depend for their effic acy upon proper pronunciation. When we therefore utter the words wrongly, there is committed according to Sanscrit writers, Varna-Hatya-Dosha or the sin of the murder of letters or words. In my translation I have represented the letter # by S' and not by Sh, since I consider the latter to be a mistake. Other transliter ations are:-It would be well if our leaders of thought conferred together and came to some a greement upon the question of transliteration. The Order of the Upanishads The Upanishads translated have been classified under the headings of (1) Vedanta , (2) Physiology, (3) Mantra, (4) Sannyasa and (5) Yoga. But these are not hard and fast divisions. For instance in the Sannyasa and Yoga Upanishads, mantras al so are given. But in the Mantric Upanishads, Mantras alone are given. Vedanta and Yoga Upanishads The Upanishads that come under the headings of Vedanta and Yoga are the most imp ortant. But it is the latter Upanishads that are most occult in their character, since it is they that give clues to the mysterious forces located in nature and man, as well as to the ways by which they maybe conquered. With reference to Ve danta, the ancient teachers thereof have rightly ordained that none has the righ t to enter upon a study of it, unless he has mastered to a slight degree at leas t the Sadhana-Chatushtaya, or four means of salvation. He should not, only be co nvinced in theory of the fact that Atma [p. iv] is the only Reality, and all else are but the ephemeral things of the world, but he should also have outgrown in practice the craving for such transitory worldl y things: besides he should have developed a fair mastery over the body and the mind. A non-compliance with these precedent conditions leads men into many anoma lies. The orthodox and the clever without any practice are placed in a bad predi cament through a study of these Upanishads. In such Upanishads as Maitreya and o thers, pilgrimages to holy places, the rituals of the Hindus, ceremonial impurit ies at the time of birth and death, Mantras, etc., are made light of. To the ort hodox that are blind and strict observers of rites and ceremonies, statements li ke these give a rude shock. Hence Upanishads are not meant for persons of this s tamp. Nor are they intended tor mere intellectual people who have no knowledge o f practice about them, and are immersed in the things of the world. Some of us a re aware of the manner in which men with brains alone have made a travesty of th e doctrine of Maya. Not a few clever but unprincipled persons actually endeavour to justify arguments of all kinds of dissipations and wrong conduct by the asse rtion that it is all Maya. The old Rshis were fully aware of the fact that Vedan ta would be desecrated by those that had not complied with its precedent conditi ons. Only when the desires and the self are overcome and the heart is made pure, or as Upanishadic writers put it, the heart-knot is broken, only then the Atma in the heart will be truly realised: and then it is that the Atma in all univers e is realised also, the universe being then seen as Maya. But so long as the Atm a in the heart is not realised through living the life, the universe will not be realised as Maya, and "God everywhere" will be but in words.

One special point worthy of notice in the Upanishads is that all the knowledge b earing upon a subject is not put forward in one and the same place. We have to w ade through a mass of materials and a number of Upanishads, ere we can have a co nnected view of a subject. In modern days when 'a subject is taken up, all the a vailable information is given in one place in a systematic manner. But not so in the Upanishads. [p. v] [paragraph continues] Take the subject of Pranas which refer to life itself. In one Upanishad, one piece of information is given, another in another and so on. And unless we read them all together and reconcile the seemingly discrepant stat ements, we cannot have a complete and clear knowledge of the subject. This proce ss was adopted by the Rshis, probably because they wanted to draw out thereby th e intellectual and spiritual faculties latent in the disciple, and not to make h im a mere automaton. In these days when knowledge is presented in a well-assimil ated form, it is no doubt taken up easily but it does not evoke the latent reaso ning power so much. When therefore the disciple went in the ancient days to the teacher for the solution of a difficulty, having been unable to find it himself after hard thinking, it was understood easily and permanently because of the pre vious preparation of the mind, and was also reverently appreciated as a boon and godsend, because of the difficulty previously experienced. The function of the teacher was not only to explain the difficult points to the taught, but also to make him realise those things of which understanding was sought. As an illustrat ion, we might take the case of the soul. The Guru not only explained the difficu lt passages or points relating to the soul, but also made the disciple leave the body or bodies and realise himself as the soul. As we cannot get such Gurus in the outer world nowadays, the only thing left to do instead is to secure the pub lication of simple treatises on matters of Vedanta and Yoga for the benefit of t he public. I hope, I shall before long be able to make a start in this direction . In studying the Upanishads on Vedanta and Yoga, we find certain peculiarities wh ich throw a light on their greatness. Both of them lay stress upon certain centr es in the human body for development. The 12 major Upanishads as well as the Ved anta Upanishads herein published deal with the heart and the heart alone; while the Yoga Upanishads treat of many centres including the heart. For the purpose o f simplification, all the centres may be divided under the main headings of head , heart and the portion of the body from the navel downwards. [p. vi] But why? The key which will unlock these secrets seems to be this. All religions postulate that the real man is the soul, and that the soul has to reach God. Ch ristianity states that God created the soul in His own image and that the soul h as to rise to the full stature of God in order to reach Him. Hinduism says that Jivatma (the human soul) is an Ams'a or portion of Paramatma, or God, which is t o eventually unfold the powers of God, and compares it with a ray of the sun of God, or a spark out of the fire of God. In all religions, there is an unanimity of opinion that the soul is a likeness of God, having God's powers in latency to be unfolded hereafter. Let us therefore first understand the attributes of God. He is said to have omnipresence, omniscience and omnipotence. Hinduism translat es these ideas into Sat, Chit and Ananda. They are eternal existence, infinite k nowledge, and unlimited power. The soul identifying itself with the body thinks it lives for the life-term of the body only; cooped up by the brain, it imagines , it has only the knowledge circumscribed by the brain; carried away by the plea sures of the senses, it whirls about in the midst of them as if they constituted the Real Bliss. But when it wakes up from the dream of the lower things of the body and glances upwards to the higher world of Spirit, it discovers its delusio ns and finds itself to be of the same nature as the God above, who is eternal, a

ll-knowing and all-powerful. And this discovery has to be made by each soul in t he human body, in which it is functioning, through the three main centres of hea d, heart and navel. Through the heart, it cuts the heart-knot and realises its a ll-pervading character when it realises its eternity of existence; through the b rain, it rises beyond it through its highest seat, viz., Sahasrara which corresp onds to the pineal gland in the physical body, and obtains its omniscience; thro ugh the navel, according to the Upanishads--it obtains a mastery over that myste rious force called Kundalini which is located therein, and which confers upon it an unlimited power--that force being mastered only when a man arises above Kama or passion. Psychologists tell us that desires when conquered lead to the devel opment of will. When will is developed to a great degree, [p. vii] naturally great power, or omnipotence, ensues: our statement is that Kundalini w hen conquered leads to unlimited powers and perfections, or Siddhis like Anima, etc., and that Kundalini can only be conquered through rising above the desires of the senses. From the foregoing it is clear that the Vedanta Upanishads are intended only for those devotees of God that want to have a development of the heart mainly, and not of the brain and the navel, and that the Yogic Upanishads are intended for t hose that want to have an all-round development of the soul in its three aspects . Here I may remark that S'ri S'ankaracharya and other commentators commented up on the 12 Upanishads only, since other Upanishads treating of Kundalini, etc., a re of an occult character and not meant for all, but only for the select few who are fit for private initiation. If they had proceeded to comment upon the minor Upanishads also, they would have had to disclose certain secrets which confer p owers and which are not meant, therefore, for all. It would be nothing but fatal to the community, were the secrets leading to the acquisition of such powers im parted indiscriminately to all. In the case of dynamite, the criminal using it m ay be traced, since it is of a physical nature, but in the case of the use of th e higher powers, they are set in motion through the will, and can never be trace d through ordinary means. Therefore in the Upanishad called Yoga-Kundalini, the final truths that lead to the realisation of the higher powers are said to be im parted by the Guru alone to the disciple who has proved himself worthy after a s eries of births and trials. In order to expound the Upanishads, especially those that bear upon Yoga, some o ne who is a specialist in Yoga--better still, if he is an Adept--should undertak e the task of editing and translating them. The passages in Yoga Upanishads are very mystic sometimes; sometimes there is no nominative or verb, and we have to fill up the ellipses as best as we can. One more remark may be made with reference to the Upanishads. Each Upanishad is said to belong to one of the Vedas. Even if we take the 12 Upanishads edited by Max Muller and others, we find some of them are to be found in the existing [p. viii] [paragraph continues] Vedas and others not. Why is this? In my opinion this but corroborates the statement made by the Vishnu-Purana about the Vedas. It says th at at the end of each Dwapara Yuga, a Veda-Vyasa, or compiler of the Vedas, inca rnates as an Avatara of Vishnu--a minor one--to compile the Vedas. In the Yugas preceding the Kali Yuga we are in, the Vedas were "one" alone though voluminous. Just before this Kali Yuga began, Krshna-Dwaipayana Veda-Vyasa incarnated, and, after withdrawing the Vedas that were not fit for this Yoga and the short-lived people therein, made with the aid of his disciples a division of the remaining portions into four. Hence perhaps we are unable to trace the Vedas of which some of the extant Upanishads form part.

K. NARAYANASWAMI ADYAR, March 1914. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 1]

MUKTIKOPANISHAD

of

S'UKLA-YAJURVEDA

AdHYaYA I ADDRESSING with devotion and obedience S'ri-Rama--the Lord Hari, at the end of H is Samadhi, who being Himself changeless is the witness of the thousands of chan ges of Buddhi, and who ever rests in Swarapa-Dhyana (the meditation on Reality) while seated under the bejewelled dome of the palace in the lovely city of Ayodh ya, in the midst of Sita, Bharata and Soumitri (Lakshmana) S'atrughna and others , eulogised day and night by Sanaka and other hosts of Munis, as well as by Vasi shtha, S'uka, and other devotees of Vishnu--Hanuman, after praising them, asked: "O Rama, Thou art Paramatma of the nature of Sachchidananda. O foremost of the family of Raghu, I make prostrations to Thee again and again. O Rama, I wish to know for the sake of emancipation, Thy nature as it really is. O Rama, be Thou g racious enough to tell me that by which I shall be easily released from the bond age of mundane existence and by which I shall attain salvation." (S'ri-Rama replied:) "O mighty-armed one, well asked: hearken then to the truth uttered by Me. I am well established in Vedanta (or the end of Vedas or knowledg e). Have thou recourse to Vedanta well." (Hanuman again asked:) "O foremost of Raghus, what are Vedantas? where do they a bide? Pray enlighten me." (S'ri-Rama replied:) "O Hanuman, listen to Me. I shall truly describe [p. 2] to you the nature of Vedanta. Through the expiratory breath of Myself--Vishnu, t he Vedas were generated as many. Like the oil in the sesamum seeds, Vedanta is w ell established (or latent) in the Vedas." (Hanuman asked again:) "O Rama, how many are the Vedas and their branches? O Rag hava, what are the Upanishads? Please, through Thy grace, tell me truly." (S'ri-Rama said:) "Through the divisions of Rgveda and others, the Vedas are sai d to be four in number. Their branches are many. So also the Upanishads. In Rgve da, there are branches, 21 in number. O son of Vayu, there are 109 branches in Y ajurveda. O conqueror of enemies, there are 1,000 branches in Samaveda. O best o

f Monkeys, there are 50 branches in Atharvanaveda. In each branch, there is one Upanishad. Whoever with devotion to Me studies even one of the Rks (hymns) in th ese, attains the state of absorption, rare for the Munis to attain." (Hanuman asked:) "O Rama, some excellent Munis have said there is one kind of sa lvation only, while others [stated that salvation is attained] through the utter ing of Thy name or the initiation into Taraka (Om) at Kas'i (Benares); others th rough Sankhya-Yoga, others through the Yoga of Devotion; other Maharshis through the meditation upon the meaning of Mahavakyas (the sacred sentences of the Veda s). Salvation is stated to be of four kinds through the divisions of Salokya and others." (S'ri-Rama replied:) "There is only one true emancipation. O Kapi (Monkey), even a person addicted to evil practices attains the salvation of Salokya (My world) through the uttering of My name, but not of other worlds. Should one die in Bra hma-na.la (the lotus-stalk--also street) in Kas'i, [*1] he attains My Taraka (Ma ntra). Such a person attains salvation without any rebirth; wherever he may die in Kas'i, Mahes'wara initiates him by whispering My Taraka (Mantra) into his rig ht ear. Such person, freed from all sins, attains My Swarupa (Form). It is this that is termed Salokya-Sarupya salvation. The twice-born who is of virtuous cond uct and who, without diverting his [p. 3] intelligence on any other, meditates upon Me, the All-Atma, attains Samipya (nea rness) to Me. "It is this that is termed Salokya-Sarupya-Samipya salvation. The twice-born who according to the path opened by the teacher, meditates upon My immutable Realit y attains Sayujya (absorption) into Me, like the caterpillar into the wasp. This is the Sayujya salvation which is productive of Brahmic bliss and auspicious. T hus these kinds of salvation arise through the Upasana (worship) of Me. "The only means by which the final emancipation is attained is through MandukyaUpanishad alone, which is enough for the salvation of all aspirants. If Jnana is not attained thereby, study the 10 Upanishads; thou shalt soon attain Jnana , a nd then My Seat. O son of Anjana, if thy Jnana is not made firm, practise (study ) well the 32 Upanishads. Thou shalt get release. If thou longest after Videhamu kti (or disembodied salvation), study the 108 Upanishads. I will truly state in order the (names of the) Upanishads with their S'anti (purificatory Mantras). He arken to them. (They are:) Is'a, Kena, Katha, Pras'na, Munda, Mandukya, Tittiri, Aitareya, Chhandogya, Brhadaranyaka, Brahma, Kaivalya, Jabala, S'wetas'watara, Hamsa, Aruni, Garbha, Narayana, (Parama)-Hamsa, (Amrta)-Bindu, (Amrta)-Nada, (At harva)-S'ira, (Atharva)-S'ikha, Maitrayani, Kaushitaki, (Brhat)-Jabala, (Narasih ma)-Tapani, Kalagnirudra, Maitreyi, Subala, Kshurika, Mantrika, Sarvasara, Niral amba, (S'uka)-Rahasya, Vajrasuchika, Tejo-(Bindu), Nada-(Bindu), Dhyana-(Bindu), (Brahma)-Vidya, Yoga-Tattwa, Atmabodhaka, Parivrat (Narada-Parivrajaka), (Tri)S'ikhi, Sita, (Yoga)-Chuda-(Mani) Nirvana, Mandala-(Brahmana), Dakshina-(Murti), S'arabha, Skanda, (Tripadvibhuti)-Maha-Narayana, Adwaya-(Taraka), (Rama)-Rahasy a, (Rama)-Tapani, Vasudeva, Mudgala, S'andilya, Paingala, Bhikshu, Mahat-S'arira ka, (Yoga)-S'ikha, Turiyatita, Sannyasa, (Paramahamsa)-Parivrajaka, Akshamalika, Avyakta, Ekakshara, (Anna)-Purna, Surya, Akshi, Adhyatma, Kundika, Savitri, Atm a, Pas'upata, Parabrahma, Avadhuta, Tripuratapani, Devi, Tripura, Kara, Bhavana, (Rudra)-Hrdaya, (Yoga)-Kundalini, Bhasma-(Jabala) Rudraksha, Ganapati, Dars'ana , Tarasara, [p. 4] [paragraph continues] Mahavakya, Panchabrahma, (Prana)-Agnihotra, Gopala-Tapani, Krshna, Yajnavalkya, Varaha, S'atyayani, Hayagriva, Dattatreya, Garuda, Kali-(S

antarana), Jabala, Soubhagya, Saraswatirahasya, Bahvricha, and Muktika. These 10 8 (Upanishads) are able to do away with the three Bhavanas [of doubt, vain thoug ht, and false thought], conferring Jnana and Vairagya, and destroying the three Vasanas [of book-lore, world and body]. "The twice-born--after learning the 108 Upanishads, together with the S'anti as prescribed both before and after from the mouth of a Guru well versed in the obs ervances of Vedic knowledge and study--become Jivanmuktas till the destruction o f their Prarabdha; in course of time as Prarabdha is destroyed, they attain My d isembodied salvation. There is no doubt of it. O son of Vayu, these 108 Upanisha ds, which are the essence of all the Upanishads, and are capable of destroying a ll sins through their mere study, have been imparted by Me to you as a disciple. This science of the 108 Upanishads taught by Me, is an occult one, and will fre e persons from bondage, whether they read them with or without knowledge. To gra tify the desire of a supplicant, a kingdom may be given or wealth, but never sha ll the 108 Upanishads be imparted to an atheist, an ungrateful person, one inten t on vicious actions, one having no devotion towards Me, or one who loses his pa th in the cave of books. On no account shall they be given to one devoid of devo tion. O Maruti, it is only after a thorough examination that they should be impa rted to a disciple doing service (to a Guru), to a well-disposed son, or to one devoted to Me, following good observances, belonging to a good family, and being of good intelligence. Whoever studies or hears the 108 Upanishads attains Me. T here is no doubt of this. This is stated in the Rk (verse) thus--Vidya (Saraswat i) went to a Brahmana (and addressed him) thus: 'Protect me. I shall be thy trea sure. Do not confide me to the envious, to one not treading the right path, or t o the rogue. Then I shall be potent.' Impart this Atmanishtha-Vidya relating to Vishnu to one after well examining him, who had studied much, is alert, intellig ent, observant of the vow of celibacy, and serving [the Guru]." [p. 5] Then Hanuman asked S'ri-Ramachandra to relate the S'anti of each Upanishad accor ding to the divisions of Rgveda and others to which they belong. To which S'ri-R ama replied: "Aitareya, Kaushitaki, Nada-(Bindu), Atma-Bodha, Nirvana, Mudgala, Akshamalika, Tripura, Soubhagya and Bahvricha--these 10 Upanishads are of Rgveda and have the S'anti beginning with 'Vanme-Manasi, etc'. Is'a, Brhadaranyaka, Ja bala, Hamsa, (Parama)-Hamsa, Subala, Mantrika, Niralamba, Tris'ikhi-Brahmana, Ma ndala-Brahmana, Adwaya-Taraka, Paingala, Bhikshu, Turiyatita, Adhyatma, Tarasara , Yajnavalkya, S'atyayani, and Muktika--these 19 Upanishads are of S'ukla Yajurv eda and have the S'anti beginning with 'Purnamada, etc'. "Katha, Tittiri, Brahma, Kaivalya, S'wetas'watara, Garbha, Narayana, (Amrta)-Bin du, (Amrta)-Nada, Kalagnirudra, Kshurika, Sarvasara, S'ukarahasya, Tejo-(Bindu), Dhyana-(Bindu), (Brahma)-Vidya, Yoga-Tattwa, Dakshina-(Murti), Skanda, S'arirak a, (Yoga)-S'ikha, Ekakshara, Akshi, Avadhuta, Kara, (Rudra)-Hrdaya, (Yoga)-Kunda lini, Panchabrahma, (Prana)-Agnihotra, Varaha, Kali-(Santarana), and Saraswatira hasya,--these 32 Upanishads are of Krshna Yajurveda and have the S'anti beginnin g with 'Sahanavavatu, etc'. "Kena, Chhandogya, Aruni, Maitrayani, Maitreyi, Vajrasuchika, (Yoga)-Chuda-(Mani ), Vasudeva, Mahat-Sannyasa, Avyakta, Kundika, Savitri, Rudraksha, Jabala, Dars' ana, and Jabali,--these 16 Upanishads are of Samaveda and have the S'anti beginn ing with 'Apyayantu, etc'. "Pras'na, Mundaka, Mandukya, (Atharva)-S'ira, (Atharva)-S'ikha, (Brhat)-Jabala, (Nrsihma)-Tapani, (Narada-Parivrajaka), Sita, S'arabha, Maha-Narayana, (Rama)-Ra hasya, (Rama)-Tapani, S'andilya, (Paramahamsa)-Parivrajaka, (Anna)-Purna, Surya, Atma, Pas'upata, Parabrahma, Tripuratapani, Devi, Bhavana, Bhasma-(Jabala), Gan apati, Mahavakya, Gopala-Tapani, Krshna, Hayagriva, Dattatreya, and Garuda,--the se 31 Upanishads of Atharvana-Veda have the S'anti commencing with 'Bhadram-Karn

ebhih, etc'. "Persons desirous of emancipation and having developed the four means of salvati on should, with presents in their hands, [p. 6] approach a Guru full of faith, of good family, proficient in Vedas, scripture-lo ving, of good qualities, straightforward, intent upon the welfare of all beings, and an ocean of compassion; and after studying under him, according to the rule s, the 108 Upanishads, he should ever be going through the process of studying, thinking and reflecting upon them. With the cessation of the three bodies throug h the destruction of Prarabdha, they attain the state of Plenum without any Upad his like the ether in the pot (after the pot is broken). This is the embodied sa lvation, this is the final emancipation. Therefore even those in Brahmaloka thro ugh the studying of Vedanta from the mouth of Brahma attain with Him the final e mancipation. Hence to all these is stated the final emancipation through the Jna na path, and not through Karma, Sankhya-Yoga, and other Upasanas. Thus is the Up anishad."

AdHYaYA II Again Maruti (Hanuman) addressed S'ri-Ramachandra thus: "What is Jivanmukti? wha t is Videhamukti? what is the authority therein? what about its perfection? what is the object of such a perfection?" (S'ri-Rama replied:) "The Dharma of a man's Chitta that has the characteristics of agency and enjoyment is fraught with pains and hence tends towards bondage. T he control of it (the Chitta) is Jivanmukti. Videhamukti follows when through th e extinction of Prarabdha, the removal of the vehicles [of the bodies] takes pla ce like the ether in the pot [after the pot is broken]. The authority on the poi nts of Jivanmukti and Videhamukti is the 108 Upanishads. Its object [of perfecti on] is the attaining of eternal bliss through the removal of the pains of agency , etc. This has to be achieved through human efforts. Like progeny obtained thro ugh the Putrakameshti sacrifice, wealth in trade, or heaven through the Jyotisht oma sacrifice, so Jivanmukti is gained through Samadhi arising through Vedantic study, and accomplished through human efforts. It has to be won through the exti nction of all Vasanas. Regarding it, there are verses [p. 7] thus: 'The efforts of man are stated to be of two kinds, those that transcend sc riptures and those that are according to scriptures. Those that transcend script ures tend to harm while those that are according to scriptures tend to Reality.' To men, true Jnana does not arise through the Vasanas of the world, scripture a nd body. Vasana is divided into two, the pure and the impure. If thou art led by the pure Vasanas, thou shalt thereby soon reach by degrees My Seat. But should the old impure Vasanas land thee in danger, they should be overcome through effo rts. This river of Vasanas towards objects, which flows in the pure and impure p aths, should be diverted to the pure path through human efforts. The impure ones have to be transmuted into the pure. That which is diverted from the impure tur ns towards the pure. So also the reverse. This child, Chitta has to be fondled t hrough human efforts. O killer of enemies, it is only when through means of prac tice both Vasanas quite abandon thee, that thou wilt be able to realise the effe cts of [such] practice. Even in the case of doubt, the pure Vasanas alone should be practised. "O son of Vayu, there is nothing wrong in the increase of the pure Vasanas. The

extinction of Vasanas, Vijnana and the destruction of Manas [as these three] whe n practised together for a long time are regarded, O great and intelligent one, as fruitful. So long as these are not equally practised again and again, so long the [Supreme] Seat is not attained, even after the lapse of hundreds of years. Even should one of these [three] be practised for a long time, it will not yield its fruit like a Mantra imperfectly done. Through the practice of these for a l ong time, the firm knots of the heart are cut, without doubt, like the breaking of the threads in a lotus-stalk rent in twain. The illusory Samsaric Vasana that has arisen through the practice of [many] hundreds of lives never perishes exce pt through the practice of Yoga for a long time. Therefore, O Somya [disciple], after having put away to a distance the desire of enjoyment through discriminati ve human effort, resort to these three alone. The wise know that a mind associat ed with Vasana tends to bondage, while a mind well freed from [p. 8] [paragraph continues] Vasana is said to be an emancipated one. O Maha-kapi [grea t Monkey] practise the state of a mind devoid of Vasana. Vasana perishes through well-conducted deliberation and truth. Through the absorption of Vasanas, Manas attains quiescence like a lamp [without oil]. He whose mind, devoid of destruct ion, is [centred] on Me as of the nature of Chinmatra [consciousness alone], aba ndoning the , is no other than Myself of the nature of Sachchidananda. Whether and Karma are performed or not, one who has a supreme Chitta with a heart devoid of all desires is an emancipated person. He whose mind is freed from Vasanas is not subject to the fruits arising from the performance or non-performance of ac tions, or Samadhi or Jnana. Except through the entire giving up of Vasanas and t hrough Mouna [the observance of silence towards objects], the Supreme Seat is no t attained. Though devoid of Vasanas, the eye and other organs are involuntarily prompted to their (respective) external objects through habit. Just as the eye without any desire sees without any effort the objects that fall on it, so also the undaunted man of intelligence enters into the affairs [of the world] without any desire. O Maruti, the Munis know that as Vasana which is manifested through the consciousness of objects, which is of the nature of the object itself, and which is the cause of the origination and absorption of Chitta. This excessively fluctuating Chitta is the cause of birth, dotage and death, due to the identifi cation of itself with objects practised firmly [for a long time]. Like the analo gy of the seed and the tree, the vibration of Prana arises through Vasana and (v ice versa) the Vasana through the former--these forming the seed of Chitta. To t he tree of Chitta, there are two seeds: the vibration of Prana and Vasana. Shoul d either of them perish, both perish soon. Through the actions of the world bein g done without attachment, through the abandoning of the [thought of the] realit y of the universe and the conviction of the destructibility of the body, Vasana does not arise. Through the complete giving up of Vasana, Chitta becomes not-Chi tta. When the mind does not think at all, being completely devoid of Vasana, the n dawns the state of mindlessness which confers the [p. 9] great peace. So long as you are without a mind of [true] discrimination and are not a knower of the Supreme Seat, so long should you follow whatever has been de cided by the teacher and the authorities of the sacred books. When your sins are burnt up and you are a knower of the Reality without any anxiety, then all the good Vasanas even should be given up. "The destruction of Chitta is of two kinds, that with form and that without form . [The destruction of] that with form is of the Jivanmukta; (the destruction of) , that without form being of the Videhamukta. O son of Vayu, hearken to [the mea ns of] the destruction of Chitta. That is said to be the destruction of Chitta w hen it, associated with all the attributes of Maitri (friendship) and others, be comes quiescent [without any resurrection]. There is no doubt of it. Then the Ma

nas of a Jivanmukta is free from fresh rebirth; to him, there is the destruction of Manas with form. But to the Videhamukta, there is the destruction of Man as without form. It is Manas that is the root of the tree of Samsara with its thous ands of shoots, branches, tender leaves and fruits. I think it to be Sankalpa al one. In order that the tree of Samsara may wither soon, dry up its root through the quiescence of Sankalpa. There is only one means to control one's mind. That is to destroy the mind as soon as it rises. That is the (great) dawn. In the cas e of the wise, the mind is destroyed: but in the case of the ignorant, it is ind eed a fetter. So long as the mind is not destroyed through the firm practice of the One Reality, so long as Vasanas are prancing about in the heart like Vetala (goblin) in the night-time. The Vasanas of enjoyment of one who has destroyed th e egoism of Chitta and controlled the organs, the enemies, decay like lotuses in mid-winter. Pressing one hand against the other, setting teeth against teeth, a nd forcing one limb against the other, he should first conquer his mind. "It is not possible on the part of the one-thoughted to control the mind by sitt ing up again and again except through the approved means. As a vicious rutting e lephant is not subject to control except through the goad, so in the matter of t he control of the mind, the effective means are the attainment of [p. 10] spiritual knowledge, association with the wise, the entire abdication of all Vas anas and the control of pranas. While such are the [prescribed] means, should pe rsons try to control the mind through violence, they are like those that search in darkness, having thrown aside the light (in their hands). Those who endeavour to control the mind through force are but trying to bind a mad elephant with th e filaments of a lotus-stalk. To the tree of the mind having the ever-growing branches of modifications, there are two seeds. One is the fluctuation of Prana, and the other is the firmness o f Vasana. The [One] All-pervading Consciousness is agitated by the fluctuation o f Prana. The means of Dhyana by which [the one] Jnana is attained through the on e-pointedness of the mind is now imparted to you. After duly resolving back the things originated [in the universe] with all their changes, meditate upon that w hich remains--[viz.], Chinmatra (the consciousness alone), which is also Chidana nda (conscious-bliss). The wise say that the interval experienced by Yogins afte r the inspiration and before the (next) expiration is [the internal] Kumbhaka (c essation of breath); while the interval of complete equilibrium after expiration and before the next inspiration is the external Kumbhaka. Through the force of the practice of Dhyana, the current of the modification of Manas devoid of Self that is of Brahmic nature is said to be Samprajnata Samadhi, while the mind with the utter quiescence of modifications that confers upon one supreme bliss is sa id to be Asamprajnata-Samadhi that is dear unto Yogins. This [state] that is dev oid of light, Manas and Buddhi, and that is of the nature of Chit (consciousness merely) is styled by the Munis Atadvyavrtti Samadhi (a Samadhi that does not ca re or require the aid of another). It is Plenum above, below and in the middle, and is of the nature of S'iva (auspiciousness). This noumenal (or occult) Samadh i is itself Vidhi-Mukha (sanctioned by books or Brahma). "The clinging to objects without previous or subsequent deliberation through int ense thought [or longing] is stated to be Vasana. O chief of Monkeys, whatever i s meditated upon by a person with ardent impetuosity without any other Vasana [p. 11] [paragraph continues] --that he soon becomes. A person that is entirely subject to Vasana becomes of the nature of that. When he regards this [universe] as Sat [the Reality], then he is subject to delusion. Because of the many strong Vasana s, he does not abandon the nature of the universe. This person of wrong vision s

ees everything under infatuation like one deluded. Vasanas are of two kinds--the pure and the impure. The impure ones are the cause of rebirth, while the pure a re the destroyers of it. The impure are said by the wise to be of the nature of intense Ajnana, associated with the great Ahankara and generative of rebirth. Of what avail is the chewing again and again of the many S'astric stories to one t hat has abandoned the seed of rebirth, having turned it into a burnt one? O Maru ti, thou shouldst with effort seek the effulgence within. O tiger of Monkeys, wh oever, after having abandoned the visible and the invisible, is as the One alone is not a mere knower of Brahman but is Brahman itself. One who having studied t he four Vedas and the various books does not cognize the reality of Brahman is l ike the ladle ignorant of the taste of the dainty. Therefore what other advice o f indifference can be imparted to a person that has not attained the indifferenc e to the impure Vasana of delusion [or body]? This body is very impure while the one [Atma] that dwells in it is very pure. When the differences between the two are [thus] known, what then may be ordained as the purification? The bondage of Vasana is the [real] bondage, while the destruction of Vasana is salvation. Aft er wholly abandoning the Vasanas, give up even the desire for salvation. After f irst giving up the Vasana of objects dependent upon the Vasana of the mind, attr act unto thyself the pure Vasanas associated with Maitri [friendship] and others . Though engaged in the world with these pure Vasanas, give up them too and reti re within the quiescent desires and become of the form of the longing after Chit alone. Then, O Maruti! giving up that also associated as it is with Manas and B uddhi, mayst thou now left alone become firm in Me in Samadhi. O son of Vayu! al ways worship My Reality that is destructive of pains, without sound, touch, form , decay, taste, destruction or smell, and without name and [p. 12] [paragraph continues] Gotra [clan]. I am that non-dual One (Brahman) that is of the nature of the visible (Jnana), like unto the Akas', supreme, always shining, without birth, non-dual, without destruction, without attachment and pervading all. I am the All, and of the nature of salvation. One should ever meditate upon Me thus: 'I am of the form of the visible [Jnana], the pure, of changeless natu re and have really no objects in Me. I am the ever-full Brahman, transverse and across, up and down.' Also meditate upon Me thus: 'I am birthless, deathless, ag eless, immortal, self-shining, all-pervading, destructionless, causeless, pure b eyond the effect (of the universe) and ever content.' When one's body becomes a prey to time, he gives up the state of Jivanmukti, as the wind attains the motio nless state. "The following is said in the Rg [-Veda] also: Like the eye which is spread in t he Akas' (seeing all things without any obstacle), so the wise ever see the Supr eme. Seat of Vishnu. The Brahmanas that have ever the Divine vision praise in di verse ways and illumine the Supreme Seat of Vishnu." OM-TAt-SAt IS THE UPANISHAd. Footnotes ^2:1 There is a street in Kasi called Brahma-nala. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 13]

SARVASARA-UPANISHAD [*1]

OF

KRSHNA-YAJURVEDA [In the text, all the questions are given first and then the answers follow. But the following arrangement is adopted to facilitate reference.] 1. What is Bandha (bondage). Atma [the Self] falsely superimposing the body and others which are not-Self upo n Himself, and identifying Himself with them--this identification forms the bond age of the Self. 2. What is Moksha [emancipation]? The freedom from that [identification] is Moksha. 3. What is Avidya (Nescience)? That which causes this identification--that indeed is Avidya. 4. What is Vidya (knowledge)? That which removes this identification is Vidya. 5. What are (meant by) the states of Jagrat [the waking], Swapna [the dreaming], Sushupti [the dreamless sleeping] and Turiya [the fourth]? Jagrat is that [state] during which Atma enjoys the gross objects of senses as s ound, etc., through the 14 organs [*2] as Manas, etc., having the sun and the re st as their presiding deities. Swapna is that [state] during which Atma experiences, through the 14 organs asso ciated with the Vasanas [affinities], [p. 14] of the waking condition, sound and other objects which are of the form of the Va sanas created for the time being, even in the absence of [the gross] sound and t he others. Atma experiences Sushupti when it does not experience sound and other objects of sense from the cessation of the functions of the 14 organs, there be ing no special enjoying consciousness on account of the absence of these organs. Turiya is that state during which Atma is a witness to the existence of the abov e-mentioned three states, though it is in itself without (their) existence and n on-existence and during which it is one uninterrupted Chaitanya (consciousness) alone. And that Chaitanya is that which is connected with the three states, whic h is without the three states, and which is pare. 6. What are the Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya Kos'as (sheaths)? Annamaya sheath is the aggregate of the materials formed by food. When the ten V ayus (Vital airs), Pranas and others, flow through the Annamaya sheath, then it is called the Pranamaya sheath. When Atma connected with the above two sheaths p erforms the functions of hearing, etc., through the 14 organs of Man as and othe

rs, then it is called Manomaya sheath. When in the (Antah-karana) internal organs connected with the above three sheath s, there arise the modifications of contemplation, meditation, etc., about the p eculiarities of the sheaths, then it is called Vijnanamaya sheath. When the self-cause Jnana is in its Self-bliss like the banyan tree in its seed, though associated with these four sheaths caused by Ajnana, then it is called A nandamaya sheath. Atma which is associated with the Upadhi [vehicle] of these sh eaths is figuratively called Kos'a. 7. What is meant by Karta (actor), Jiva, Panchavarga [the five groups], Kshetraj na (the lord of the place), Sakshi [the witness], Kutastha and Antaryamin (the l atent guide)? Karta (the actor) is the one who possesses the body and the internal organs thro ugh their respective desires proceeding from the idea of pleasure and pain. The idea of pleasure is that modification of the mind known as love. The idea of pai n is [p. 15] that modification of the mind known as hate. The cause of pleasure and pain are sound, touch, form, taste and odour. Jiva is that Adhyasi [deluded one] that thinks that this body, which is obtained through the effects of good and bad Karmas, is one not so obtained. Panchavarga (the five groups) are (1) Manas, viz., Manas, Buddhi, Chitta and Aha nkara (creating uncertainty, certitude, flitting thought and egoism), (2) Prana, i.e., Prana, Apana, Vyana Samana and Udana, (3) Sattwa, i.e., Sattwa, Rajas, an d Tamas. (4) the [five] elements: earth, water, fire, Vayu and Akas' and (5) Dha rma and its opposite Adharma. The original Avidya which has the characteristics of the above 5 groups, which d oes not perish without Atma-Jnana, which appears eternal through the presence of Atma and which is the vehicle for [the manifestation of] Atma, is the seed of t he Linga [subtle] body. It is also called Hrdaya-granthi [the heart-knot]. The Chaitanya [consciousness] which is reflected and shines in it is Kshetrajna. Sakshi [the witness] is that conscious one that is aware of the appearance and d isappearance [of the three states] of the knower, the knowledge and the known, w ho is himself without [or not affected by] this appearance and disappearance, an d who is self-radiant. Kutastha is he who is found without exception in the Buddhi of all creatures fro m Brahma down to ants, and who is shining as Atma and dwells as witness to the B uddhi of all creatures. Antaryamin is the Atma that shines as the ordainer, being within all bodies like the thread [on which] beads [are strung] and serving to know the cause of the s everal differences of Kutastha and others associated with him. 8. Who is Pratyagatma? He is of the nature of truth, wisdom, eternity and bliss. He has no vehicles of body. He is abstract wisdom itself, like a mass of pure gold that is devoid of t he changes of bracelet, crown, etc. He is of the nature of mere consciousness. H e is that which shines as Chaitanya and Brahman. When He is

[p. 16] subject to the vehicle of Avidya and is the meaning of the word "Twam" ('Thou' i n "Tattwamasi"), then He is Pratyagatma. 9. Who is Paramatma? It is He who is associated with truth, wisdom, eternity, bliss, omniscience, etc ., who is subject to the vehicle of Maya and who is the meaning of the word "Tat " (or 'That' in "Tattwamasi"). 10. What is Brahman? Brahman is that which is free from all vehicles, which is the Absolute Conscious ness devoid of particularities, which is Sat (Be-ness), which is without a secon d, which is bliss and which is Maya-less. It is different from characteristics o f that expressed by the word "Twam" (Thou) subject to Upadhis (vehicles), or the characteristics of 'That' expressed by the word "Tat" subject to Upadhis. It is itself differenceless and is seen as the Seat of everything. It is the pure, th e noumenal, the true and the indestructible. And what is Satya (the true)? It is the Sat (Be-ness) which is the aim pointed out by the Vedas. It is that wh ich cannot be said to be Asat (not-Be-ness). It is that which is not affected by the three periods of time. It is that which continues to exist during the three periods of time. It is that which is. It is one without a second. It has not th e differences of similarity or dissimilarity; or it is that which is the source of all ideas. It is that which does not perish even though space, time, matter, cause, etc., perish. And what is Jnana (wisdom)? It is self-light. It is that which illuminates all. It is that Absolute Consciou sness which is without any obscuration. It is that Consciousness which has no be ginning or end, which is perpetual and which is the witness to all modifications and their opposites. And what is Ananta (the eternal)? It is that which is without origin and destruction. It is that which is not subj ect to the six changes (viz., birth, growth, manhood, decay, old age and death). It is free from all Upadhis. It is that Consciousness which, being all full and without [p. 17] destruction, permeates the created universe composed of Avyakta and others, like the earth in the modifications of clay, the gold in the modifications of gold, and thread in the modifications of thread. And what is Ananda (bliss)? It is the seat of all sentient beings, like the ocean of the water, is eternal, pure, partless and non-dual, and is the sole essence of Chidananda (consciousnes s-bliss). 11. Of how many kinds are substances?

There are three kinds, Sat (Be-ness), Asat (not-Be-ness) and Mithya (Illusion). Sat alone is Brahman. Asat is that which is not. Mithya is the illusory ascripti on to Brahman of the universe that is not. What is fit to be known is Brahman, the Atma alone. Brahma-Jnana is the rooting out of all--bodies and such like--that are not Self, and the merging in Brahman, the Sat. The universe of Akas' and others including Jiva is not-Atma. 12. What is Maya? The root of this not-Atma is Maya. She appears in Brahman like clouds, etc., in the sky. She has no beginning but has an end. She is subject to proof and not-pr oof. She neither is; nor is not; nor is she a combination of both (Sat and Asat) . Her seat is indescribable. She has the varieties of differences as extolled by the wise. It is she that truly is not. Her nature is Ajnana. She appears as Mul aprakrti, Guna-Samya (a state where the three Gunas are found in equilibrium), [ *1] Avidya (Nescience) and other forms, transforming herself into the form of th e universe. Thus does a knower of Brahman cognize her. Footnotes ^13:1 This Upanishad and the next form a glossary of some of the terms of Vedant a. 'Sarva-Sara' is the all-essence or quintessence. ^13:2 They are the 5 organs of sense, the 5 organs of action and the 4 of Antahkarana (the internal organ), viz., Manas, Buddhi, China and Ahankara. Each is an imated by a Devata or intelligential principle. ^17:1 This refers to that slumbering or latent state of the universe--called als o Maha-Sushupti when the Gunas are in equilibrium; on re-awakening into activity when the Gunas are disturbed, Mulaprakrti is called by the different names of M aya, Avidya, Tamas, etc. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 18]

NIRALAMBA [*1]-UPANISHAD

OF

S'UKLA-YAJURVEDA HARIH-OM. I shall relate in the form of a catechism whatever should be known for the removal of all miseries that befall these ignorant creatures [men]. What is Brahman? Who is Is'wara? Who is Jiva? What is Prakrti? Who is Paramatma? Who is Brahma? Who is Vishnu? Who is Rudra? Who is Indra? Who is Yama? Who is S urya? Who is Chandra? Who are Devas? Who are Rakshasas? Who are Pis'achas? Who a re Manushyas? Who are Women? Who are Pas'us, etc.? What is Sthavara? Who are Bra

hmans and others? What is Jati (caste)? What is Karma? What is Akarma? What is J nana? What is Ajnana? What is Sukha? What is Duhkha? What is Swarga? What is Nar aka? What is Bandha? What is Moksha? Who is Upasya? Who is Vidwan? Who is Mudha? What is Asura? What is Tapas? What is Paramapada? What is Grahya? What is Agrah ya? Who is Sannyasi? Thus are the questions. 1. What is Brahman? It is the Chaitanya that appears, through the aspects of Karma and Jnana, as thi s vast mundane egg composed of Mahat, Ahankara and the five elements, earth, wat er, fire, Vayu and --that is secondless--that is devoid of all Upadhis [vehicles ], that is full of all S'aktis [potencies], that is without beginning and end, t hat is described as pure, beneficial, peaceful, and Guna-less and that is indesc ribable. [p. 19] 2. Who is Is'wara? and what are His characteristics? itself, having through His S'akti called Prakrti (matter) created the worlds an d being latent in them, becomes the ruler of Buddhi and Indriyas (organs of sens e and action) as well as Brahma (the creator) and others. Hence he is named Is'w ara. 3. Who is Jiva? Is'wara Himself, subject to the false superimposition upon Himself [of the idea] "I am the gross" through the [assumption of the] names and forms of Brahma, Vis hnu, Rudra, Indra, and others is Jiva. Though one, he appears as many Jivas, thr ough the force of the different Karmas originating the bodies. 4. What is Prakrti (matter)? It is nothing else but the S'akti [potency] of Brahman which is of the nature of Buddhi that is able to produce the many motley worlds by virtue of the mere pre sence of Brahman. 5. What is Paramatma? The supreme Atma or soul. It is Brahman alone that is Paramatma as it (the forme r) is far superior to bodies and others. 6. Who is Brahma [the creator]? 7. Who is Vishnu [the preserver]? 8. Who is Rudra [the destroyer]? 9. Who is Indra? 10. Who is Yama [the angel of death]? 11. Who is Surya [the Sun]? 12. Who is Chandra [the Moon]? 13. Who are Devas [the Angels]? 14. Who are Asuras [the Demons]? 15. Who are Pis'achas [the evil spirits]? 16. Who are Manushyas [the men]? 17. Who are Women? 18. What are beasts, etc.? 19. What are the Sthavaras [fixed ones]? 20. Who are Brahmans and others? That Brahman is Brahma, Vishnu, Rudra and Indra, Yama, Sun and Moon, Devas, Asur as, Pis'achas, men, women, beasts, etc., the fixed ones, Brahmans and others. He

re there is no manyness in the least degree: all this is verily Brahman. [p. 20] 21. What is Jati (caste) It cannot refer to the skin, the blood, the flesh or the bone. There is no caste for Atma; caste is only conventional. 22. What is Karma? Karma is that action alone which is performed by the organs and ascribed to Atma as "I do" (viz., agency being attributed to Atma). 23. What is Akarma [or non-Karma]? Akarma is the performance, without any desire for the fruits, of the daily and o ccasional rites, sacrifices, vows, austerities, gifts and other actions that are associated with the egoism of the actor and the enjoyer, and that are productiv e of bondage, rebirth, etc. 24. What is Jnana? It is the realisation by direct cognition of the fact that in this changing univ erse there is nothing but Chaitanya [the one life] that is Consciousness, that i s of the form of the seer and the seen, pervading all things, that is the same i n all, and that is not subject to changes like pot, cloth, etc. This realisation is brought about by means of the subjugation of the body and the senses, the se rving of a good Guru (teacher), the hearing of the exposition of Vedantic doctri nes and constant meditation thereon. 25. What is Ajnana? It is the illusory attribution, like the snake in the rope, of many Atmas (souls ) through the diverse Upadhis [or vehicles] of the angels, beasts, men, the fixe d ones, females, males, castes and orders of life, bondage and emancipation, etc ., to Brahman that is secondless, all-permeating and of the nature of all. 26. What is Sukha (happiness)? It is a state of being of the nature of bliss, having cognized through experienc e the Reality of Sachchidananda [or that which is be-ness, consciousness and bli ss]. 27. What is Duhkha (pains)? It is the mere Sankalpa [or the thinking] of the objects of mundane existence [o r of not-Self according to the Bombay Edition]. [p. 21] 28. What is Swarga (heaven)? It is the association with Sat [either good men or Brahman which is Sat, the tru e]. 29. What is Naraka (hell)? It is the association with that which brings about this mundane existence which is Asat [the false].

30. What is Bandha [bondage]? Such Sankalpas [thoughts] as "I was born," etc., arising from the affinities of beginningless Ajnana form bondage. The thought obscuration [or mental ignorance] of the mundane existence of "mine" in such as father, mother, brother, wife, child, house, gardens, lands, etc., f orms bondage. The thoughts of I-ness as actor, etc., are bondage. The thought of the development in oneself of the eight Siddhis (higher psychical powers) as Anima and others [*1] is bondage. The thought of propitiating the angels, men, etc., is bondage. The thought of go ing through the eight means of Yoga [*2] practice, Yama, etc., is bondage. The thought of performing the duties of one's own caste and order of life is bon dage. The thought that command, fear and doubt are the attributes of [or pertain to] A tma is bondage. The thought of knowing the rules of performing sacrifices, vows, austerity and g ift is bondage. Even the mere thought of desire for Moksha (emancipation) is bon dage. By the very act of thought, bondage is caused. 31. What is Moksha [emancipation]? Moksha is the (state of) the annihilation, through the discrimination of the ete rnal from the non-eternal, of all thoughts of bondage, like those of "mine" in o bjects of pleasure and pain, lands, etc., in this transitory mundane existence. 32. Who is Upasya [or fit to be worshipped]? That Guru (or spiritual instructor) who enables (the disciple) to attain to Brah man, the Consciousness that is in all bodies. [p. 22] 33. Who is S'ishya (the disciple)? The disciple is that Brahman alone that remains after the consciousness of the u niverse has been lost (in him) through Brahmic wisdom. 34. Who is Vidwan (the learned)? It is he who has cognized the true form (or reality) of his own consciousness th at is latent in all. 35. Who is Mudha [the ignorant]? He who has the egoistic conception of the body, caste, orders of life, actor, en joyer and others. 36. What is Asura [the demoniacal]? It is the Tapas [austerity] practised by one inflicting trouble on the Atma with in through Japa [or inaudible muttering of Mantras], abstinence from food, Agnih

otra [the performance of the worship of fire], etc., attended with cruel desire, hatred, pain, hypocrisy and the rest for the purpose of acquiring the powers of Vishnu, Brahma, Rudra, Indra and others. 37. What is Tapas? Tapas is the act of burning--through the fire of direct cognition of the knowled ge that Brahman is the truth and the universe, a myth--the seed of the deep-root ed desire to attain the powers of Brahma, etc. 38. What is Paramapada [the supreme abode]? It is the seat of the eternal and emancipated Brahman which is far superior to P ranas (the vital airs), the organs of sense and actions, the internal organs (of thought), the Gunas and others, which is of the nature of Sachchidananda and wh ich is the witness to all. 39. What is Grahya [or fit to be taken in]? Only that Reality of Absolute Consciousness which is not conditioned by space, t ime or substance. 40. What is Agrahya? The thought that this universe is truth--this universe which is different from o ne's Self and which being subject to Maya (or illusion) forms the object of (cog nition of) Buddhi and the organs. 41. Who is the Sannyasi [ascetic]? [p. 23] A Sannyasi is an ascetic who having given up all the duties of caste and orders of life, good and bad actions, etc., being freed from [the conceptions of] "I" a nd "mine" and having taken his refuge in Brahman alone, roams at large practisin g Nirvikalpa Samadhi and being firmly convinced of "I am Brahman" through the re alisation of the meaning of such sacred (Vedic) sentences as "Thou art That" "Al l this is verily Brahman" and "Here there is no manyness in the least". He only is an emancipated person. He only is fit to be adored. He only is a Yogin. He on ly is a Paramahamsa. He only is an Avadhuta. He only is a Brahman. Whoever studi es the Niralamba-Upanishad becomes, through the grace of Guru, pure like fire. H o becomes pure like Vayu (air). He does not return. He is not born again: nay he is not born again. Such is the Upanishad. Footnotes ^18:1 Lit.--without support. ^21:1 There are 18 Siddhis, 8 higher and 10 lower. ^21:2 They are Yama, Niyama, etc. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 24]

MAITREYA-UPANISHAD

OF

SAMAVEDA A KING named Brhadratha, thinking this body to be impermanent and having acquire d indifference (to objects), retired to the forest, leaving his eldest son to ru le over (his) kingdom. With hands uplifted and eyes fixed on the sun, he perform ed a severe Tapas (or religious austerity). At the end of a thousand days, the L ord S'akayanya Muni, a knower of Atma, who was like fire without smoke, and who was as a scorching fire with his Tejas (spiritual lustre) approached (him) and a ddressed the King thus: "Rise, rise and choose a boon." The King prostrated befo re him and said: "O Lord, I am not an Atmavit (or knower of Atma). Thou art a Ta ttwavit, we hear. Please enlighten me about Sattva (the state of Sat or Brahman) ." (To which) the Muni replied thus: "O thou that art born of the race of Ikshwa ku: To begin with, your question is difficult (of explanation): do not question me. Ask for any other thing you desire." Thereupon the King touched the feet of S'akayanya and recited the (following) verse: "What is the use of these to me or any other? Oceans dry up. Mountains sink down . The positions of Dhruva (the Polar Star) and of trees change. Earth is drowned . The Suras (angels) run away, leaving their (respective) places. (While such is the case), I am He in reality. Therefore of what avail to me is the gratificati on of desires, since one who clings to the gratification of desires is found to return again and again to this Samsara (mundane existence)? Thou art able to ext ricate me (out of this Samsara). I am drowned like a frog in a dry well. Thou ar t my refuge. [p. 25] "O Lord! this body was the result of sexual intercourse. It is without wisdom; i t is hell (itself). It came out through the urinary orifice. It is linked togeth er by bones. It is coated over with flesh. It is bound by skin. It is replete wi th faeces, urine, Vayu (air), bile, phlegm, marrow, fat, serum and many other im purities. O Lord! to me in such a foul body (as this), thou art my refuge." Thereupon Lord S'akayanya was pleased and addressed the King thus: "O Maharaja, Brhadratha, the flag of the Ikshwaku race, thou art an Atmajnani. Thou art one t hat has done his duty. Thou art famous by the name of Marut." At which the King asked: "O Lord! in what way, can you describe Atma?" To which he replied thus: " Sound, touch, and others which seem to be Artha (wealth) are in fact Anartha (ev il). The Bhutatma (the lower Self) clinging to these, never remembers the Suprem e Seat. Through Tapas, Sattwa (quality) is acquired; through Sattwa, a (pure) mi nd is acquired; and through mind, (Parama-) Atma, (the higher Self) is reached. Through attaining Atma, one gets liberation. Just as fire without fuel is absorb ed into its own womb, so Chitta (thought) through the destruction of its modific ations is absorbed into its own womb (source). To a mind that has attained quies cence and truth, and which is not affected by sense-objects, the events that occ ur to it through the bondage of Karma are merely unreal. It is Chitta alone that is Samsara. It should be cleansed with effort. Whatever his Chitta (thinks), of that nature he becomes. This is an archaic mystery. With the purifying of Chitt a, one makes both good and bad Karmas to perish. One whose mind is thus cleansed attains the indestructible Bliss (through his own Self). Just as Chitta becomes united with an object that comes across it, so why should not one (be released)

from bondage, when one is united with Brahman. One should meditate in the middl e of the lotus of the heart, Parames'wara (the highest Lord) who is the witness to the play of Buddhi, who is the object of supreme love, who is beyond the reac h of mind and speech, who has no beginning or end, who is Sat alone being of the nature of light only, who is beyond meditation, who can [p. 26] neither be given up nor grasped (by the mind), who is without equal or superior, who is the permanent, who is of unshaken depth, who is without light or darknes s, who is all-pervading, changeless and vehicleless, and who is wisdom of the na ture of Moksha (salvation). I am He--that Paramatma who is the eternal, the pure , the liberated, of the nature of wisdom, the true, the subtle, the all-pervadin g, the secondless, the ocean of bliss, and one that is superior to Pratyagatma ( the lower Self). There is no doubt about it. How will calamity (or bondage) appr oach me who am depending upon my own bliss in my heart, who have put to shame th e ghost of desires, who look upon this universe as (but) a jugglery and who am n ot associated with anything. The ignorant with their observance of the castes an d orders of life obtain their fruits according to their Karmas. Men who have giv en up all duties of castes, etc., rest content in the bliss of their own Self. T he distinctions of caste and orders of life have divisions among them, have begi nning and end, and are very painful. Therefore having given up all identificatio n with sons and as well as body, one should dwell in that endless and most supre me Bliss."

AdHYaYA II Then Lord Maitreya went to Kailas and having reached it asked Him thus: "O Lord! please initiate me into the mysteries of the highest Tattwa." To which Mahadeva replied: "The body is said to be a temple. The Jiva in it is S'iva alone. Havin g given up all the cast-off offerings of Ajnana, one should worship Him with So' ham (I am He). The cognition of everything as non-different from oneself is Jnan a (wisdom). Abstracting the mind from sensual objects is Dhyana (meditation). Pu rifying the mind of its impurities is Snana (bathing). The subjugation of the In driyas (sensual organs) is S'aucha (purification). One should drink the nectar o f Brahman and beg food for maintaining the body. Having one (thought) alone, he should live in a solitary place without a second. The wise man should observe th us: then be obtains Absolution. "This body is subject to birth and death. It is of the nature of the secretion o f the father and mother. It is impure, [p. 27] being the seat of happiness and misery. (Therefore) bathing is prescribed for to uching it. It is bound by the Dhatus (skin, blood, etc.), is liable to severe di seases, is a house of sins, is impermanent and is of changing appearance and siz e. (Therefore) bathing is prescribed for touching it. Foul matter is naturally o ozing out always from the nine holes. It (body) contains bad odour and foul excr ement. (Therefore) bathing is prescribed for touching it. It is connected (or ta inted) with the child-birth impurity of the mother and is born with it. It is al so tainted with death impurity. (Therefore) bathing is prescribed for touching i t. (The conception of) "I and mine" is the odour arising from the besmeared dung and urine. The release from it is spoken of as the perfect purification. The (e xternal) purification by means of water and earth is on account of the worldly. The destruction of the threefold affinities (of S'astras, world and body) genera tes the purity for cleansing Chitta. That is called the (real) purification whic h is done by means of the earth and water of Jnana (wisdom) and Vairagya (indiff

erence to objects). "The conception of Adwaita (non-dualism) should be taken in as the Bhiksha (alms -food); (but) the conception of Dwaita (dualism) should not be taken in. To a Sa nnyasi (ascetic), Bhiksha is ordained as dictated by the S'astra and the Guru. A fter becoming a Sannyasi, a learned man should himself abandon his native place and live at a distance, like a thief released from prison. When a person gives u p Ahankara (I-am-ness) the son, wealth the brother, delusion the house, and desi re the wife, there is no doubt that he is an emancipated person. Delusion, the m other is dead. Wisdom, the son is born. In this manner while two kinds of pollut ion have occurred, how shall we (the ascetics) observe the Sandhyas (conjunction periods)? The Chit (consciousness) of the sun is ever shining in the resplenden t Akas' of the heart. He neither sets nor rises; while so, how shall we perform the Sandhyas? Ekanta (solitude) is that state of one without second as determine d by the words of a Guru. Monasteries or forests are not solitudes. Emancipation is only for those who do not doubt. To those who doubt, there [p. 28] is no salvation even after many births. Therefore one should attain faith. (Mere ) abandoning of the Karmas or of the Mantras uttered at the initiation of a Sann yasi (ascetic) will not constitute Sannyasa. The union of Jiva (-Atma) (the lowe r Self) and Parama (-Atma) (the higher Self) at the two Sandhis (morning and eve ning) is termed Sannyasa. Whoever has a nausea for all Ishana (desires) and the rest as for vomited food, and is devoid of all affection for the body, is qualif ied for Sannyasa. At the moment when indifference towards all objects arises in the mind, a learned person may take up Sannyasa. Otherwise, he is a fallen perso n. Whoever becomes a Sannyasi on account of wealth, food, clothes and fame, beco mes fallen in both (as a Sannyasi and as ); (then) he is not worthy of salvation . "The thought of (contemplation upon) Tattwas is the transcendental one; that of the S'astras, the middling, and that of Mantras, the lowest. The delusion of pil grimages is the lowest of the lowest. Like one, who, having seen in water the re flection of fruits in the branches of trees, tastes and enjoys them, the ignoran t without self-cognition are in vain overjoyed with (as if they reached) Brahman . That ascetic is an emancipated person who does not abandon the internal alms-t aking (viz., the meditation upon the non-dual), generating Vairagya as well as f aith the wife, and wisdom the son. Those men (termed) great through wealth, age, and knowledge, are only servants to those that are great through their wisdom a s also to their disciples. Those whose minds are deluded by My Maya, however lea rned they may be, do not attain Me, the all-full Atma, and roam about like crows , simply for the purpose of filling up their belly, well burnt up (by hunger, et c.). For one that longs after salvation, the worship of images made of stone, me tals, gem, or earth, is productive of rebirth and enjoyment. Therefore the ascet ic should perform his own heart-worship alone, and relinquish external worship i n order that he may not be born again. Then like a vessel full to its brim in an ocean, he is full within and full without. Like a vessel void in the ether, he is void within and void without. Do not become (or [p. 29] differentiate between) the Atma that knows or the Atma that is known. Do become of the form of that which remains, after having given up all thoughts. Relinquis hing with their Vasanas the seer, the seen and the visual, worship Atma alone, t he resplendent supreme presence. That is the real supreme State wherein all Sank alpas (thoughts) are at rest, which resembles the state of a stone, and which is neither waking nor sleeping."

AdHYaYA III "I am "I" (the Self). I am also another (the not-Self). I am Brahman. I am the S ource (of all things). I am also the Guru of all worlds. I am of all the worlds. I am He. I am Myself alone. I am Siddha. I am the Pure. I am the Supreme. I am. I am always He. I am the Eternal. I am stainless. I am Vijnana. I am the Excell ent. I am Soma. I am the All. I am without honour or dishonour. I am without Gun as (qualities). I am S'iva (the auspicious). I am neither dual or non-dual. I am without the dualities (of heat or cold, etc.) I am He. I am neither existence n or non-existence. I am without language. I am the Shining. I am the Glory of voi d and non-void. I am the good and the bad. I am Happiness. I am without grief. I am Chaitanya. I am equal (in all). I am the like and the non-like. I am the ete rnal, the pure, and the ever felicitous. I am without all and without not all. I am Sattwika. I am always existing. I am without the number one. I am without th e number two. I am without the difference of Sat and Asat. I am without Sankalpa . I am without the difference of manyness. I am the form of immeasurable Bliss. I am one that exists not. I am the one that is not another. I am without body, e tc. I am with asylum. I am without asylum. I am without support. I am without bo ndage or emancipation. I am the pure Brahman. I am He. I am without Chitta, etc. I am the supreme and the Supreme of the supreme. I am ever of the form of delib eration and yet am without deliberation. I am He. I am of the nature of the Akar a and Ukara as also of Makara. I am the earliest. The contemplator and contempla tion I am without. I am One that cannot be contemplated upon. I [p. 30] am He. I have full form in all. I have the characteristics of Sachchidananda. I am of the form of places of pilgrimages. I am the higher Self and S'iva. I am ne ither the thing defined nor non-defined. I am the non-absorbed Essence. I am not the measurer, the measure or the measured. I am S'iva. I am not the universe. I am the Seer of all. I am without the eyes, etc. I am the full grown. I am the W ise. I am the Quiescent. I am the Destroyer. I am without any sensual organs. I am the doer of all actions. I am One that is content with all Vedantas (either b ooks or Atmic Wisdom). I am the easily attainable. I have the name of one that i s pleased as well as one that is not. I am the fruits of all silence. I am alway s of the form of Chinmatra (Absolute Consciousness). I am always Sat (Be-ness) a nd Chit (Consciousness). I am one that has not anything in the least. I am not o ne that has not anything in the least. I am without the heart-Granthi (knot). I am the Being in the middle of the lotus. I am without the six changes. I am with out the six sheaths and without the six enemies. I am within the within. I am wi thout place and time. I am of the form of happiness having the quarters as My ga rment. I am the emancipated One, without bondage. I am without the "no". I am of the form of the part-less. I am the partless. I have Chitta, though released fr om the universe. I am without the universe. I am of the form of all light. I am the Light (Jyotis) in Chinmatra (Absolute Consciousness). I am free from the thr ee periods (of time past, present, and future). I am without desires. I am witho ut body. I am One that has no body. I am Gunaless. I am alone. I am without eman cipation. I am the emancipated One. I am ever without emancipation. I am without truth or untruth. I am always One that is not different from Sat (Be-ness). I h ave no place to travel. I have no going, etc. I am always of the same form. I am the Quiescent. I am Purushottama (the Lord of Souls). There is no doubt that he who has realised himself thus, is Myself. Whoever hears (this) once becomes him self Brahman, yea, he becomes himself Brahman. Thus is the Upanishad." Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 31]

KAIVALYA [*1]-UPANISHAD

OF

KRSHNA-YAJURVEDA HARIH-OM. Then [*2] As'walayana went to Lord Parameshti (Brahma) and addressed H im thus: "Please initiate me into Brahmavidya (Divine Wisdom), which is the most excellent, which is ever enjoyed by the wise, which is mystic, and by which the learned, after having soon freed themselves from all sins, reach Purusha, the S upreme of the supreme." To him the Grandfather (thus);replied: "Know (It) through S'raddha (faith), Bhak ti (devotion), Dhyana (meditation), and Yoga. Persons attain salvation not throu gh Karma, progeny or wealth but through Sannyasa (renunciation) alone. Ascetics of pure mind through (the realisation of) the meaning well-ascertained by Vedant a-Vijnana and through S'annyasa-Yoga enter into That which is above Swarga (heav en) and is in the cave (of the heart). They all attain Paramatma [*3] in the Bra hma-world and are (finally) emancipated. "Being seated in a pleasant posture in an unfrequented place with a pure mind, a nd with his neck, head, and body erect, having given up the duties of the (four) orders of life, having subjugated all the organs, having saluted his Guru with devotion, having looked upon the heart (-lotus) as being free from Rajoguna and as pure, and having contemplated in its (heart's) centre Parames'wara who is alw ays with His consort Uma, who is pure and free from sorrow, who is unthinkable a nd invisible, who is of endless forms, who is of the nature of happiness, [p. 32] who is very quiescent, who is of the form of emancipation, who is the source of Maya, who has no beginning, middle or end, who is One, who is All-Pervading, who is Chidananda (Consciousness-Bliss), who is formless, who is wonderful, who is the Lord (of all), who has three eyes, who has a blue neck, (Nilakantha), and wh o is serenity (itself)--the Muni attains Paramatma, the womb of all elements, th e All-Witness, and above lamas. He only is Brahma. He only is S'iva. He only is Indra. He only is the indestructible. He only is the Supreme. He only is the Sel f-Shining. He only is Vishnu. He only is Prana. He only is Time. He only is Agni (fire). He only is the moon. He only is all things that exist or will hereafter exist. He only is eternal. Having known Him, one crosses death. There is no oth er path to salvation. He only attains Parabrahman who sees in himself all elemen ts and himself in all elements. There is no other means. Having constituted his body an Arani (the lower attritional piece of wood) and Pranava (Om), the upper Arani, a wise man burns Ajnana by the churning of meditation. "It is only He (Paramatma) who, deluded by Maya, assumes a body with the interna l organs and does everything. It is only He who in the waking state is gratified with women, food, drink, and other diverse enjoyments. In the dreaming state, t he Jiva enjoys pleasures and pains in the several worlds which are created by Hi s Maya. In the dreamless sleeping state when all are absorbed, He, replete with Tamas, attains the state of happiness. Then through the force of the Karmas of p revious births, that Jiva again wakes up and goes to sleep. All the diversified objects (of the universe) emanate from the Jiva, who sports in the three bodies (gross, subtle and causal). The three bodies are finally absorbed in Him who is

the source of all, who is Bliss, and who is Absolute Wisdom. From Him, arise Pra na, Manas, all the organs of sense and action, Akas', Vayu, Agni, water and the earth supporting all. Parabrahman, which is of all forms, which is the Supreme A bode of this universe, which is the most subtle of the subtle and which is etern al, is only yourself. You are [p. 33] only That. One who knows himself to be that Parabrahman that shines as the unive rse in the waking, dreaming, dreamless and other states, will be relieved from a ll bondage. I am that Sadas'iva, (or the eternal happiness) who is other than th e enjoyer, the enjoyed, and the enjoyment in the three seats (or bodies), and wh o is witness and Chinmatra. All emanate from Me alone. All exist in Me alone. Al l merge into Me alone. I am that non-dual Brahman. I am the atom of atoms; so am I the biggest (of all). I am this diversified universe. I am the oldest of all. I am Purusha. I am Is'a (the Lord). I am of the form of Jyotis (light) and of t he form of happiness. I have neither hands nor feet. I have power unthinkable. I see without eyes. I hear without ears. I am omniscient. I have one kind of form only. None is able to know Me fully. I am always of the form of Chit. I am the One that should be known through all the Vedas. I am the Guru who revealed the V edanta. I am only He who knows the true meaning of Vedanta. I have no sins or vi rtues. I have no destruction. I have no birth, body, organs of sense or action, or Buddhi. To Me there is no earth, water or fire. There is no Vayu; there is no Akas'. He who thinks Paramatma as being in the cave (of the heart), as having n o form, as being secondless, as being the witness of all and as being neither Sa t nor Asat, attains the pure form of Paramatma. "Whoever recites this Upanishad belonging to Yajurveda, he becomes as pure as Ag ni (fire). He becomes purified from the sins of theft of gold. He becomes purifi ed from the sins of drinking alcohol. He becomes purified from the sins of murde r of a Brahman. He becomes purified from the sins of commission (of those that o ught not to be done) and the sins of omission (of those that ought to be done). Therefore he becomes a follower of Brahman. Were one who has stepped beyond the duties of the four orders of life to recite (this Upanishad) always or even once , he acquires the wisdom that destroys the ocean of Samsara. Therefore having kn own Him, he attains the Kaivalya State (or state of isolation or emancipation)-yea, he attains the Kaivalya State." OM-TAt-SAt. Footnotes ^31:1 Lit., isolation- or emancipation-Upanishad. ^31:2 After attaining Sadhana-Chatushtaya or the four means of salvation. ^31:3 Hiranyagarbha or the higher Self. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 34]

AMRTABINDU [*1]-UPANISHAD

OF

KRSHNA-YAJURVEDA OM. Manas (mind) is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is the impure, while that which is wit hout desire is the pure. To men, their mind alone is the cause of bondage or ema ncipation. That mind which is attracted by objects of sense tends to bondage, wh ile that which is not so attracted tends to emancipation. Now inasmuch as to a m ind without a desire for sensual objects there is stated to be salvation, theref ore an aspirant after emancipation should render his mind ever free from all lon ging after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atma, then is it in the Supreme S eat. Till that which arises in the heart perishes, till then it (Manas) should b e controlled. This only is (true) wisdom. This only is true Dhyana (meditation). Other ways are but long or tedious. It (Brahman) is not at all one that can be contemplated upon. It is not one that cannot be contemplated upon. It is not cap able of contemplation, (and yet) it should be contemplated upon. Then one attain s Brahman that is devoid of partiality. Yoga should be associated with Swara (so und, accent). (Brahman) should be meditated upon without Swara. By meditating wi thout Swara upon Brahman, that which is cannot become non-existent. Such a Brahm an is partless, devoid of fancy and quiescent (or free from the action of mind). Whoever cognizes "I" to be that Brahman [p. 35] attains certainly Brahman. A wise man having known that Brahman, that is without fancy, without end, without cause, or example, beyond inference and without beg inning, is emancipated. There is (for him then) no destruction, no creation, no person in bondage, no devotee, no aspirant for salvation, no emancipated person. This is the truth. Atma that should be contemplated upon is One in (the three s tates), the waking, the dreaming, and the dreamless sleep. There is no rebirth t o him who goes beyond the three states. The one Bhutatma of all beings is in all beings. Like the moon (reflected) in water, he appears as one and as many. Whil e a pot is being carried (from one place to another), the Akas' (ether) that is within it is not carried (along with it). As the pot alone is carried, Jiva (wit hin the body) may be likened to the Akas'. Like the pot, the body has various ki nds of forms. The body which perishes again and again is not conscious of its ow n destruction. But he (the Jiva) knows (it) always. He who is enveloped by the M aya of sound, is never able to come to (or see) the sun (of Parabrahman) from th e darkness (of ignorance). Should such darkness be cleared, then he alone sees t he non-dual state. Parabrahman is S'abdakshara. [*1] What remains after the cess ation of S'abda-Vedas, that is Akshara (indestructible)', should be meditated up on by a learned man who wishes to secure quiescence to his Atma. Two Vidyas (sciences) are fit to be known, viz., S'abdabrahman and Parabrahman. One who has completely mastered S'abdabrahman attains Parabrahman. Having studie d well the books, the learned man should persevere studiously in Jnana (the acqu isition of knowledge) and Vijnana (Self-realisation according to such knowledge) . Then he should discard the whole of the books, as a person in quest of grain g ives up the straw. Though there are cows of different colours, yet their milk is of the same colour. Like milk is seen Jnana, and like cows are seen the differe nt kinds of forms (in the universe). As ghee is latent in milk, so is Vijnana (S elf-realisation) latent in every being. Through churning always the Manas with t he [p. 36] churning-stick of Manas and the string of Jnana, Parabrahman that is partless, c

alm and quiescent should be brought out like fire from the wood. I am that Brahm an. That Vasudeva who is support of all beings, who lives in all and who protect s all creatures is Myself. That Vasudeva is Myself. Such is the Upanishad. OM-TAT-SAt. Footnotes ^34:1 Lit., the immortal germ. ^35:1 It is the indestructible known through the sound or the Vedas. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 37]

ATMABODHA [*1]-UPANISHAD

OF

RGVEDA OM. Prostrations to Narayana wearing conch, discus, and mace, [*2] by whom the Y ogi is released from the bondage of the cycle of rebirth through the utterance o f Him who is of the form of Pranava, the Om, composed of the three letters A, U, and M, who is the uniform bliss and who is the Brahmapurusha (all-pervading Pur usha). Om. Therefore the reciter of the Mantra "Om-namo-Narayanaya" reaches the Vaikuntha world. It is the heart-Kamala (lotus), viz., the city of Brahman. It i s effulgent like lightning, shining like a lamp. It is Brahmanya (the presider o ver the city of Brahman) that is the son of Devaki. It is Brahmanya that is Madh usudana (the killer of Madhu). It is Brahmanya that is Pundarikaksha (lotus-eyed ). It is Brahmanya, Vishnu that is Achyuta (the indestructible). He who meditate s upon that sole Narayana who is latent in all beings, who is the causal Purusha , who is causeless, who is Parabrahman, the Om, who is without pains and delusio n and who is all-pervading--that person is never subject to pains. From the dual , he becomes the fearless non-dual. Whoever sees this (world) as manifold (with the differences of I, you, he, etc.), passes from death to death. In the centre of the heart-lotus is Brahman, which is the All, which has Prajna as Its eye and which is established in Prajnana [*3] alone. To creatures, [p. 38] [paragraph continues] Prajnana is the eye and Prajna is the seat. It is Prajnana alone that is Brahman. A person who meditates (thus), leaves this world through Prajnana, the Atma and ascending attains all his desires in the Supreme Swarga deathless. Oh! I pray Thee, place me in that nectar-everflowing unfailing world where Jyotis (the light) always shines and where one is revered. (There is no do ubt) he attains nectar also. Om-namah. I am without Maya. I am without compare. I am solely the thing that is of the na ture of wisdom. I am without Ahankara (I-am-ness). I am without the difference o

f the universe, Jiva and Is'wara. I am the Supreme that is not different from Pr atyagatma (individual Atma). I am with ordinances and prohibitions destroyed wit hout remainder. I am with As'ramas (observances of life) well given up. I am of the nature of the vast and all-full wisdom. I am one that is witness and without desire. I reside in My glory alone. I am without motion. I am without old age-without destruction--without the differences of My party or another. I have wisd om as chief essence. I am the mere ocean of bliss called salvation. I am the sub tle. I am without change. I am Atma merely, without the illusion of qualities. I am the Seat devoid of the three Gunas. I am the cause of the many worlds in (My ) stomach. I am the Kutastha-Chaitanya (supreme Cosmic-mind). I am of the form o f the Jyotis (light) free from motion. I am not one that can be known by inferen ce. I alone am full. I am of the form of the stainless salvation. I am without l imbs or birth. I am the essence which is Sat itself. I am of the nature of the t rue wisdom without limit. I am the state of excellent happiness. I am One that c annot be differentiated. I am the all-pervading and without stain. I am the limi tless and endless Sattwa alone. I am fit to be known through Vedanta. I am the o ne fit to be worshipped. I am the heart of all the worlds. I am replete with Sup reme Bliss. I am of the nature of happiness, which is Supreme Bliss. I am pure, secondless, and eternal. I am devoid of beginning. I am free from the three bodi es (gross, subtle, and causal). I am of the nature of wisdom. I am the emancipat ed One. I have a wondrous form. I am free from impurity. [p. 39] [paragraph continues] I am the One latent (in all). I am the equal Atma of etern al Vijnana. I am the refined Supreme Truth. I am of the nature of Wisdom-Bliss a lone. Though I cognize as the secondless Atma by means of discriminative wisdom and re ason, yet is found the relation between bondage and salvation. Though to Me the universe is gone, yet it shines as true always. Like the truth in the (illusory conception of a) snake, etc., in the rope, so the truth of Brahman alone is, and is the substratum on which this universe is playing. Therefore the universe is not. Just as sugar is found permeating all the sugar-juice (from which the sugar is extracted), so I am full in the three worlds in the form of the non-dual Bra hman. Like the bubbles, waves, etc., in the ocean, so all beings, from Brahma do wn to worm, are fashioned in Me; just as the ocean does not long after the motio n of the waves, so to Me, there is no longing after sensual happiness, being Mys elf of the form of (spiritual) Bliss. Just as in a wealthy person the desire for poverty does not arise, so in Me who am immersed in Brahmic Bliss, the desire f or sensual happiness cannot arise. An intelligent person who sees both nectar an d poison rejects poison; so having cognized Atma, I reject those that are not-At ma. The sun that illuminates the pot (both within and without) is not destroyed with the destruction of the pot; so the Sakshi (witness) that illuminates the bo dy is not destroyed with the destruction of the body. To Me there is no bondage; there is no salvation, there are no books, there is no Guru; for these shine th rough Maya and I have crossed them and am secondless. Let Pranas (vital airs) ac cording to their laws be fluctuating. Let Manas (mind) be blown about by desire. How can pains affect Me who am by nature full of Bliss? I have truly known Atma . My Ajnana has fled away. The egoism of actorship has left Me. There is nothing I should yet do. Brahman's duties, family, Gotra (clan), name, beauty, and clas s--all these belong to the gross body and not to Me who am without any mark (of body). Inertness, love, and joy--these attributes appertain to the causal body a nd not to Me, who am eternal and of changeless nature. Just as an owl sees [p. 40] darkness only in the sun, so a fool sees only darkness in the self-shining Supre me Bliss. Should the clouds screen the eyesight, a fool thinks there is no sun; so an embodied person full of Ajnana thinks there is no Brahman. Just as nectar

which is other than poison does not commingle with it, so I, who am different fr om inert matter, do not mix with its stains. As the light of a lamp, however sma ll, dispels immense darkness, so wisdom, however slight, makes Ajnana, however i mmense, to perish. Just as (the delusion) of the serpent does not exist in the r ope in all the three periods of time (past, present, and future), so the univers e from Ahankara (down) to body does not exist in Me who am the non-dual One. Bei ng of the nature of Consciousness alone, there is not inertness in Me. Being of the nature of Truth, there is not non-truth to Me. Being of the nature of Bliss, there is not sorrow in Me. It is through Ajnana that the universe shines as tru th. Whoever recites this Atmabodha-Upanishad for a Muhurta (48 minutes) is not born again--yea, is not born again. Footnotes ^37:1 This Upanishad treats of Atmic instruction. ^37:2 The three symbols stand for Akasa, Manas, and Buddhi. ^37:3 In the Mandukya Upanishad, Prajna is said to be the Jiva in the third stat e and Prajnana is its attribute. Prajnana is Prakarsha Jnana or special wisdom, viz., of looking over the past and the future. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 41]

SKANDA [*1]-UPANISHAD

OF

KRSHNA-YAJURVEDA OM. O Mahadeva (Lord of Devas), I am indestructible through a small portion of T hy grace. I am replete with Vijnana. I am S'iva (Bliss). What is higher than It? Truth does not shine as such on account of the display of the antahkarana (inte rnal organs). Through the destruction of the antahkarana, Hari abides as Samvit (Consciousness) alone. As I also am of the form of Samvit, I am without birth. W hat is higher than It? All inert things being other (than Atma) perish like drea m. That Achyuta (the indestructible or Vishnu), who is the seer of the conscious and the inert, is of the form of Jnana. He only is Mahadeva. He only is Maha-Ha ri (Mahavishnu). He only is the Jyotis of all Jyotis (or Light of all lights). H e only is Parames'vara. He only is Parabrahman. That Brahman I am. There is no d oubt (about it). Jiva is S'iva. S'iva is Jiva. That Jiva is S'iva alone. Bound b y husk, it is paddy; freed from husk, it is rice. In like manner Jiva is bound ( by karma). If karma perishes, he (Jiva) is Sadas'iva. So long as he is bound by the bonds of karma, he is Jiva. If freed from its bonds, then he is Sadas'iva. P rostrations on account of S'iva who is of the form of Vishnu, and on account of Vishnu who is of the form of S'iva. The heart of Vishnu is S'iva. The heart of S 'iva is Vishnu. As I see no difference [*2] (between these two), therefore to me are prosperity and life. There is no difference--between S'iva and

[p. 42] [paragraph continues] Kes'ava (Vishnu). The body is said to be the divine temple . The S'iva (in the body) is the God Sadas'iva [*1] (in the temple). Having given up the cast-off offerings of ajnana, one should worship Him with th e thought "I am He". To see (oneself) as not different (from Him) is (jnana) wis dom. To make the mind free from sensual objects is dhyana (meditation). The givi ng up of the stains of the mind is snana (bathing). The subjugation of the sense s is s'oucha (cleansing). The nectar of Brahman should be drunk. For the upkeep of the body, one should go about for alms and eat. He should dwell alone in a so litary place without a second. He should be with the sole thought of the non-dua l One. The wise person who conducts himself thus, attains salvation. Prostration s on account of S'rimat Param-Jyotis (Supreme Light) abode! May prosperity and l ong life attend (me). O Narasimha! [*2] O Lord of Devas! through Thy grace, pers ons cognize the true nature of Brahman that is unthinkable, undifferentiated, en dless, and immutable, through the forms of the Gods, Brahma, Narayana, and S'ank ara. Like the eye (which sees without any obstacle the things) spread in the akas', s o the wise always see the supreme abode of Vishnu. Brahmans with divine eyes who are always spiritually awake, praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the teaching of the Vedas for salvation. Thus is the Upanishad. Footnotes ^41:1 Skanda is the son of S'iva and is represented on earth by Sanatkumara. ^41:2 This will give a rude shock to the followers of S'iva and Vishnu in India, who, wage useless war as to the supremacy of Vishnu and S'iva. ^42:1 Sadasiva, lit., eternal bliss. This is one of the names applied to S'iva a s also Mahadeva. ^42:2 Narasimha, lit., Man-lion. This refers to one of the incarnations of Vishn u when he killed the evil power Hiranyakasipu. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 43]

PAINGALA-UPANISHAD [*1]

OF

S'UKLA-YAJURVEDA

AdHYaYA I

OM. Paingala, having served under Yajnavalkya for twelve years, asked him to ini tiate him into the supreme mysteries of Kaivalya. To which Yajnavalkya replied t hus: "O gentle one, at first, this (universe) was Sat (Be-ness) only. It (Sat) i s spoken of as Brahman which is ever free (from the trammels of matter), which i s changeless, which is Truth, Wisdom, and Bliss, and which is full, permanent, a nd one only without a second. In It, was like a mirage in the desert, silver in mother-of-pearl, a person in the pillar, or colour, etc., in the crystals, mulap rakrti, having in equal proportions the gunas, red, [*2] white, and black, and b eing beyond the power of speech. That which is reflected in it is Sakshi-Chaitan ya (lit., the witness-consciousness), It (mulaprakrti) undergoing again change b ecomes with the preponderance of Sattva (in it), Avarana [*3] S'akti named avyak ta. That which is reflected in it (Avyakta) is Is'vara-Chaitanya. He (Is'vara) h as Maya under his control, is omniscient, the original cause of creation, preser vation, and dissolution, and the seed of this universe. He causes the universe w hich was latent in Him, to manifest itself through the bonds of karma of all cre atures like a painted canvas unfurled. Again through the extinction [p. 44] of their karmas, he makes it disappear. In Him alone is latent all the universe, wrapped up like a painted cloth. Then from the supreme (Avarana) S'akti, depend ent on (or appertaining to Is'vara, arose, through the preponderance of Rajas, V ikshepa [*1] S'akti called Mahat. That which is reflected in it is Hiranyagarbha -Chaitanya. Presiding (as He does) over Mahat, He (Hiranyagarbha) has a body, bo th manifested and unmanifested. [*2] From Vikshepa S'akti, of Hiranyagarbha aros e, through the preponderance of Tamas, the gross S'akti called ahankara. That wh ich is reflected in it is Virat-Chaitanya. He (Virat) presiding over it (ahankar a) and possessing a manifested body becomes Vishnu, the chief Purusha and protec tor of all gross bodies. From that Atma arose akas'; from akas' arose vayu, from vayu agni, from agni apas, and from apas prthivi. The five tanmatras [*3] (rudi mentary properties) alone are the gunas (of the above five). That generating cau se of the universe (Is'vara) wishing to create and having assumed tamo-guna, wan ted to convert the elements which were subtle tanmatras into gross ones. In orde r to create the universe, he divided into two parts each of those divisible elem ents; and having divided each moiety into four parts, made a fivefold mixture, e ach element having moiety of its own original element and one-fourth of a moiety of each of the other elements, and thus evolved out of the fivefold classified gross elements, the many myriads of Brahmandas (Brahma's egg or macrocosm), the fourteen worlds pertaining to each sphere, and the spherical gross bodies (micro cosm) fit for the (respective) worlds. Having divided the Rajas-essence of the f ive elements into four parts, He out of three such parts created (the five) pran as having fivefold function. Again out of the (remaining) fourth part, He create d karmendriyas (the organs of action). Having divided their Sattva-essence into four parts, He out of three such parts created the antahkarana (internal organ) having fivefold [p. 45] function. Out of the (remaining) fourth part of S'attva-essence, he created the jnanendriyas (organs of sense). Out of the collective totality of Sattva-essence , He created the devatas (deities) ruling over the organs of sense and actions. Those (devatas) He created, He located in the spheres (pertaining to them). They through His orders, began to pervade the macrocosm. Through His orders, Virat a ssociated with ahankara created all the gross things. Through His orders, Hirany agarbha protected the subtle things. Without Him, they that were located in thei r spheres were unable to move or to do anything. Then He wished to infuse chetan a (life) into them. Having pierced the Brahmanda (Brahma's egg or macrocosm) and Brahmarandhras (head-fontanelle) in all the microcosmic heads, He entered withi n. Though they were (at first) inert, they were then able to perform karmas like beings of intelligence. The omniscient Is'vara entered the microcosmic bodies w

ith a particle of Maya and being deluded by that Maya, acquired the state of div a. Identifying the three bodies with Himself, He acquired the state of the actor and enjoyer. Associated with the attributes of the states of jagrat, svapna, su shupti, trance, and death and being immersed in sorrow, he is (whirled about and ) deluded like water-lift or potter's wheel, as if subject to birth and death."

AdHYaYA II Paingala again addressed Yajnavalkya thus: "How did Is'vara, who is the creator, preserver, and destroyer and the Lord of all the worlds, acquire the state of J iva?" To which Yajnavalkya replied: "I shall tell in detail the nature of Jiva a nd Is'vara, together with a description of the origin of the gross, subtle, and karana (causal) bodies. Hear attentively with one-pointed mind. "Is'vara having taken a small portion of the quintuplicated eat elements), made in regular order the gross bodies, both gate. The skull, the skin, the intestines, bone, flesh, and ence of prthivi. Blood, urine, saliva, sweat and others are [p. 46] apas. Hunger, thirst, heat, delusion, and copulation are of the essence of agni. Walking, lifting, breathing and others are of the essence of vayu. Passion, ang er, etc., are of the essence of akas'. The collection of these having touch and the rest is this gross body that is brought about by karma, that is the seat of egoism in youth and other states and that is the abode of many sins. Then He cre ated pranas out of the collective three parts of Rajas-essence of the fivefold d ivided elements. The modifications of prana are prana, apana, vyana, udana, and samana; naga, karma, krkara, devadatta and dhananjaya are the auxiliary pranas. (Of the first five), the heart, anus, navel, throat and the whole body are respe ctively the seats. Then He created the karmendriyas out of the fourth part of th e Rajas-guna. Of 'Olds' and the rest the mouth, legs, hands, and the organs of s ecretion and excretion are the modifications. Talking, walking, lifting, excreti ng, and enjoying are their functions. Likewise out of the collective three parts of Sattva-essence, He created the antahkarana (internal organ). Antahkarana, [* 1] manas, buddhi, chitta, and ahankara are the modifications. Sankalpa (thought) , certitude, memory, egoism, and anusandhana (inquiry) are their functions. Thro at, face, navel, [*2] heart, and the middle of the brow are their seats. Out of the (remaining) fourth part of Sattva-essence, He created the jnanendriyas (orga ns of sense). Ear, skin, eyes, tongue, and nose are the modifications. Sound, to uch, form, taste, and odour are their functions. Dik (the quarters), Vayu, Arka (the sun), Varuna, As'vini Devas, Indra, Upendra, Mrtyu (the God of death), Praj apati, the Moon, Vishnu the four-faced Brahma and S'ambhu (S'iva) are the presid ing deities of the organs. There are the five kos'as (sheaths), viz., annamaya, pranamaya, manomaya, vijnanamaya, and anandamaya. Annamaya sheath is that which is created and developed out of the essence of food, and is absorbed into the ea rth which is of the form of food. It alone is the gross body. The pranas with th e karmendriyas (organs of action) is the pranamaya [p. 47] sheath. Manas with the jnanendriyas (organs of sense) is the manomaya sheath. Bu ddhi with the jnanendriyas is the vijnanamaya sheath. These three sheaths consti tute the lingas'arira (or the subtle body). (That which tends to) the ajnana (ig norance) of the Reality (of Atma) is the anandamaya sheath. This is the karana b ody. Moreover the five organs of sense, the five organs of action, the five pran as and others, the five akas' and other elements, the four internal organs, avid ya, passion, karma, and Lamas--all these constitute this town (of body). maha-bhutas, (the gr collective and segre nails are of the ess of the essence of

"Virat, under the orders of Is'vara having entered this microcosmic body, and ha ving buddhi as his vehicle, reaches the state of Vis'va. Then he goes by the sev eral names of Vinjanatma, Chidabhasa, Vis'va, Vyavaharika, the one presiding ove r the waking gross body and the one generated by karma. Sutratma, under the orde rs of Is'vara, having entered the microcosmic subtle body, and having manas as h is vehicle, reaches the Taijasa state. Then he goes by the names of taijasa, pra tibhasika and svapnakalpita (the one bred out of dream). Then under the orders o f Is'vara, he who is coupled with avyakta, the vehicle of Maya having entered th e microcosmic karana body, reaches the state of prajna. He goes then by the name s of prajna, avichchinna, and paramarthika and sushupthi-abhimani (the presider over sushupti). Such sacred sentences, as Tattvamasi (That art thou) and others, speak of the identity with the Brahman of the Paramarthika-Jiva enveloped by aj nana, which is but a small particle of avyakta; but not vyavaharika and pratibha sika (Jivas). It is only that chaitanya which is reflected in antahkarana that a ttains the three states. When it assumes the three states of jagrat, swapna, and sushupti, it is like a water-lift as if grieved, born and dead. There are five avasthas--jagrat, swapna, sushupti, murchchha (trance), and death. Jagrat avasth a is that in which there is the perception of objects, of sound, etc., through t he grace of the devata presiding over each of them. In it, the Jiva, being in th e middle of the eyebrows and pervading the body from head to foot, becomes the a gent of actions, such as doing, hearing and others. He becomes also the enjoyer of the [p. 48] fruits thereof; and such a person doing karma for the fruits thereof goes to oth er worlds and enjoys the same there. Like an emperor tired of worldly acts (in t he waking state), he strives to find the path to retire into his abode within. T he svapna avastha is that in which, when the senses are at rest, there is the ma nifestation of the knower and the known, along with the affinities of (things en joyed in) the waking state. In this state Vis'va alone, its actions in the wakin g state having ceased, reaches the state of Taijasa (of tejas or effulgence), wh o moves in the middle of the nadis (nerves), illuminates by his lustre the heter ogeneity of this universe which is of the form of affinities, and himself enjoys according to his wish. The sushupti avastha is that in which the chitta is sole organ (at play). Just as a bird, tired of roaming, flies to its nest with its s tomach filled, so the Jiva being tired of the actions of the world in the waking and dreaming states, enters ajnana and enjoys bliss. Then trance is attained wh ich resembles death, and in which one with his collection of organs quails, as i t were, through fear and ajnana, like one beaten unexpectedly by a hammer, club or any other weapon. Then death avastha is that which is other than the avasthas of jagrat, svapna, sushupti, and trance, which produces fear in all Jivas from Brahma down to small insects and which dissolves the gross body. The Jiva, that is surrounded by avidya and the subtle elements, takes with it the organs of sen se and action, their objects, and pranas along with the kamic karmas and goes to another world, assuming another body. Through the ripening of the fruits of pre vious karmas, the Jiva has no rest like an insect in a whirlpool. It is only aft er many births that the desire of emancipation arises in man through the ripenin g of good karma. Then having resorted to a good Guru and served under him for a long time, one out of many attains moksha, free from bondage. Bondage is through non-inquiry and moksha through inquiry. Therefore there should always be inquir y (into Atma). The Reality should be ascertained through adhyaropa (illusory att ribution) and apavad (withdrawal or recession of that idea). Therefore there [p. 49] should be always inquiring into the universe, Jiva and Paramatma. Were the true nature of Jiva and the universe known, then there remains Brahman which is non-d ifferent from Pratyagatma."

AdHYaYA III Then Paingala asked Yajnavalkya to offer an exposition on the mahavakyas (sacred sentences of the Vedas). To which Yajnavalkya replied: "One should scrutinise ( the sacred sentences), Tattvamasi (That art thou), Tvamtadasi (Thou art That), T wambrahmasi (Thou art Brahman) and Ahambrahmasmi (I am Brahman). The word 'Tat' denotes the cause of the universe that is variegated beyond perception, has the characteristics of omniscience, has Maya as His vehicle and has the attributes o f Sachchidananda. It is He that is the basis of the notion 'I' which has the dif ferentiated knowledge produced by antahkarana; and it is He that is denoted by t he word 'Twam' (Thou). That is the undifferentiated Brahman which remains as the aim (or meaning) of the words Tat and Tvam after freeing itself from Maya and A vidya which are respectively the vehicles of Paramatma and Jivatma. The inquiry into the real significance of the sentences Tattvamasi and Ahambrahmasmi forms ( what is called) s'ravana (hearing--the first stage of inquiry). To inquire in so litude into the significance of s'ravana is manana. The concentration of the min d with one-pointedness upon that which should be sought after by s'ravana and ma nana is nididhyasana. Samadhi is that state in which chitta having given up (the conception of the difference of) the meditator and the meditation, becomes of t he form of the meditated like a lamp in a place without wind. Then arise the mod ifications pertaining to Atma. Such (modifications) cannot be known; but they ca n only be inferred through memory (of the samadhi state). The myriads of karmas committed in this beginningless cycle of rebirths are annihilated only through t hem. Through proficiency in practice, the current of nectar [*1] [p. 50] always rains down in diverse ways. Therefore those who know Yoga call this samad hi, dharma-megha (cloud). Through these (modifications of Atma), the collection of affinities is absorbed without any remainder whatever. When the accumulated g ood and bad karmas are wholly destroyed, these sentences (Tattvamasi and Ahambra hmasmi), like the myrobalan in the palm of the hand, bring him face to face with the ultimate Reality, though It was before invisible. Then he becomes a Jivanmu kta. "Is'vara wished to produce non-quintuplication (or involution) in the fivefold d ifferentiated elements. Having drawn into their cause Brahma's egg and its effec ts of worlds, and mixed together the subtle organs of sense and action and the f our internal organs and dissolved all things composed of the elements into their cause, the five elements, He then caused prthivi to merge into water, water int o agni, agni into vayu, and vayu into akas', akas' into ahankara, akankara into mahat, mahat into avyakta, and avyakta into Purusha in regular order. Virat, Hir anyagarbha and Is'vara being freed from the vehicle of Maya, are absorbed into P aramatma. This gross body composed of the five differentiated elements and obtai ned through accumulated karma, is merged into its subtle state of non-quintuplic ated elements, through the extinction of (bad) karma and increase of good karma, then attains its karana (causal) state and (finally) is absorbed into its cause , (viz.,) Kutastha-Pratyagatma. Vis'va and Taijasa and Prajna, their upadhi (of avidya) having become extinct, are absorbed in Pratyagatma. This sphere (of univ erse) being burnt up by the fire of jnana is absorbed along with its cause into Paramatma. Therefore a Brahmana should be careful and always meditate upon the i dentity of Tat and Tvam. Then Atma shines, like the sun freed from the (obscurat ion of the) clouds. One should meditate upon Atma in the midst (of the body) lik e a lamp within a jar. "Atma, the Kutastha, should be meditated upon as being of the size of a thumb, a s being of the nature of the jyotis (light) without smoke, as being within, illu

minating all and as being [p. 51] indestructible. That Muni (sage) who meditates (upon Atma always) until sleep or death comes upon him passes into the state of (Jivanmukti) emancipation like th e immovable state of the wind. Then there remains that One (Brahman) without sou nd, touch, free from destruction, without taste or odour, which is eternal, whic h is without beginning or end, which is beyond, the Tattva of Mahat, and which i s permanent and without stain or disease."

AdHYaYA IV Then Paingala addressed Yajnavalkya thus: "To the wise, what is their karma? And what is their state?" To which Yajnavalkya replied: "A lover of moksha, having humility [*1] and other possessions (or virtues), enables twenty-one generations to cross (to Atma). One through his being a Brahmavit [*2] alone enables 101 ge nerations to cross. Know Atma to be the rider and the body as the chariot. Know also buddhi as the charioteer and manas as the reins. The wise say the organs ar e the horses, the objects are the roads (through which the horses travel) and th e hearts are the moving balloons. Maharshis say that Atma, when associated with the sense organs and manas, is the enjoyer. Therefore it is the actual Narayana alone that is established in the heart. Till his prarabdha karma [*3] is worn ou t, he exists (in his body) as in the (cast-off) slough of a serpent (without any desire for the body). An emancipated person having such a body roves about like a moon gladdening all with no settled place of abode. He gives up his body whet her in a sacred place, or in a chandala's (out-caste's) house (without any disti nction whatever), and attains salvation. Such a body (when seen by a person) sho uld be offered as a sacrifice to dik (the quarters) or should be buried (undergr ound). It is only to Purusha (the wise) that sannyasa (renunciation) is ordained and not to others. In case of the [p. 52] death of an ascetic who is of the form (or has attained the nature) of Brahman, there is no pollution (to be observed); neither the ceremonies of fire (as burni ng the body, homa, etc.); nor the pinda (balls of rice), nor ceremonies of water , nor the periodical ceremonies (monthly and yearly). Just as a food once cooked is not again cooked, so a body once burnt (by the fire of wisdom) should not be burnt (or exposed to fire) again. To one whose body was burnt by the fire of wi sdom there is neither s'raddha [*1] (required to be performed), nor (funeral) ce remony. So long as there is the upadhi (of non-wisdom) in one, so long should he serve the Guru. He should conduct himself towards his Guru's wife and children as he does to his Guru. If being of a pure mind, of the nature of immaculate Chi t and resigned, and having the discrimination arising from the attainment of wis dom "I am He," he should concentrate his heart on Paramatma and obtain firm peac e in his body, then he becomes of the nature of Jyotis, void of manas and buddhi . Of what avail is milk to one content with nectar? Of what avail are the Vedas to him who has known his Atma thus? For a Yogin content with the nectar of wisdo m, there is nothing more to be done. If he has to do anything, then he is not a knower of Tattva. Pratyagatma though far (or difficult of attainment), is not fa r; though in the body, he is devoid of it (since) he is all-pervading. After hav ing purified the heart and contemplated on the One without disease (viz., Brahma n), the cognizing of 'I' as the supreme and the all is the highest bliss. Like w ater mixed with water, milk with milk, and ghee with ghee, so Jivatma and Parama tma are without difference. When the body is rendered bright through wisdom and the buddhi becomes of the partless One, then the wise man burns the bondage of k arma through the fire of Brahma-jnana. Then he becomes purified, of the nature o

f the non-dual named Parmes'vara and the light like the stainless akas'. Like wa ter mixed with water, so Jiva (-Atma) becomes upadhiless (or freed from the bond s of matter). Atma, is, like akas', of an invisible form. (Therefore) the inner Atma is invisible like vayu. Though he is within and without, he is the immovabl e [p. 53] [paragraph continues] Atma. Through the torch of wisdom, the internal Atma sees (or knows) . "A wise man, in whatever place or manner he dies, is absorbed in that place like the all-pervading akas'. It should be known that Atma is absorbed as truly as t he akas' in the pot (when broken). Then he attains the all-pervading wisdom-ligh t that is without support. Though men should perform tapas standing on one leg f or a period of 1,000 years, it will not, in the least, be equal to one-sixteenth part of dhyanayoga. One desirous of knowing what jnana (wisdom) and jneya (the object to be known) are, will not be able to attain his desired end, even though he may study the S'astras for 1,000 years. That which is alone should be known as the indestructible. That which exists (in this world) is only impermanent. (T herefore) after having given up (the study of) the many S'astras, one should wor ship that which is satya (truth). The many karmas, purity (of mind and heart), j apa (the muttering of mantras), sacrifice and pilgrimages--all these should be o bserved till Tattva is known. For Mahatmas (noble souls) to be always in (the co nception of) 'I am Brahman' conduces to their salvation. There are two causes (t hat lead) to bondage and emancipation. They are 'mine' and 'not mine'. Through ' mine' creatures are bound, whereas through 'not mine' they are released from bon dage. When the mind attains the state of Unmani (above manas, viz., when it is d estroyed), then there is never the conception of duality. When the Unmani state occurs, then is the supreme Seat (attained). (After which) wherever the mind goe s, there is the supreme Seat (to it, viz., the mind enjoys salvation wherever it is). That which is equal in all is Brahman alone. One may attain the power to s trike the akas' with his fist; he may appease his hunger by eating husks (of gra in), but never shall he attain emancipation who has not the self-cognition, 'I a m Brahman'. "Whoever recites this Upanishad becomes as immaculate as Agni. He becomes as par e as Brahma. He becomes as pure as Vayu. He becomes like one who has bathed in a ll the holy waters. He becomes like one who has studied all the Vedas. He become s like one that has undergone all vedic observances. He [p. 54] obtains the fruit of the recitation of Itihasas [*1], Puranas and Rudramantras a lakh of times. He becomes like one that has pronounced Pranava (Om) ten thousan d times. He purifies his ancestors ten degrees removed and his descendants ten d egrees removed. He becomes purified of all those that sit with him for dinner. H e becomes a great personage. He becomes purified from the sins of the murder of a Brahman, the drinking of alcohol, theft of gold, and sexual cohabitation with Guru's wife, and from the sins of associating with those that commit such sins. "Like the eye pervading the akas' (seeing without effort everything above), a wi se man sees (always) the supreme Seat of Vishnu. The Brahmanas who have always t heir spiritual eyes wide open praise and illuminate in diverse ways the supreme Seat of Vishnu. Om: This Upanishad is truth." Footnotes ^43:1 This Upanishad is so called after the questioner.

^43:2 Rajas, Sattva and Tamas colours. ^43:3 Avarana S'akti literally means the veiling or contracting power. This is i t that produces egoism. It may be called the centripetal force. ^44:1 Vikshepa Sakti (lit.,) is the expanding power. It may be called the centri fugal force. ^44:2 The account given here though differing from that in other books may be ju stified. ^44:3 They are sound, touch, form, taste, and odour. ^46:1 The fifth aspect of antahkarana is made to be itself, having the function of anusandhana or inquiry, though others call it otherwise. ^46:2 Navel is the seat of chitta. ^49:1 It is said that in samadhi astral nectar flows from the head down which th e Yogins are said to drink and which gives them infinite bliss. ^51:1 Humility and other virtues twenty in number are described in Bhagavad-Gita , Chapter XIII. ^51:2 There are four classes of Brahma Jnanis or initiates of whom this is one. ^51:3 That portion of past karma which is being enjoyed in this life. ^52:1 The yearly ceremonies in honour of the dead. ^54:1 Itihasas are the Ramayana and the Mahabharata. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 55]

ADHYATMA-UPANISHAD [*1]

OF

S'UKLA-YAJURVEDA THE One Aja (unborn) is ever located in the cave (of the heart) within the body. (Prthivi) the earth is His body; though He pervades the earth, it does not know Him. The waters are His body; though He pervades the waters, they do not know H im. Agni is His body; though He pervades agni, it does not know Him. Vayu is His body; though He pervades vayu, it does not know Him. Akas' is His body; though He pervades akas', it does not know Him. Manas is His body; though He pervades m anas, it does not know Him. Buddhi is His body; though He pervades buddhi, it do es not know Him. Ahankara is His body; though He pervades ahankara, it does not know Him. Chitta is His body; though He pervades chitta, it does not know Him. A vyakta is His body; though He pervades avyakta, it does not know Him. Akshara is His body; though He pervades akshara, it does not know Him. Mrtyu is His body;

though He pervades mrtyu, it does not know Him. He who is the inner soul of all creatures and the purifier of sins, is the one divine Lord Narayana. The wise should through the practice of deep meditation of Brahman leave off the (recurrent) conception of "I" and mine" in the body and the senses which are ot her than Atma. Having known himself as Pratyagatma, the witness of buddhi and it s actions, one should ever think "So'ham" ("I am That") and leave off the idea o f Atma in all others. Shunning the pursuits of the world, the body and the S'ast ras, set about removing the false attribution of self. In the case of a Yogin st aying always in his own Atma, his mind parishes having known his Atma as the Atm a of all, through inference, Vedas [p. 56] and self-experience. Never giving the slightest scope to sleep, worldly talk, so unds, etc., think of Atma, (in yourself) to be the (supreme) Atma. Shun at a dis tance like a chandala (the thought of) the body, which is generated out of the i mpurities of parents and is composed of excreta and flesh. Then you will become Brahman and be (in a) blessed (state). O Sage, having dissolved (Jiva-) Atma int o Paramatma with the thought of its being partless, like the ether of a jar in t he universal ether, be ever in a state of taciturnity. Having become that which is the seat of all Atmas and the self-resplendent, give up the macrocosm and mic rocosm like an impure vessel. Having merged into Chidatma, which is ever blissfu l, the conception of "I" which is rooted in the body, and having removed the (co nception of) Linga (here the sign of separateness), become ever the Kevala (alon e). Having known "I am that Brahman" in which alone the universe appears like a town in a mirror, become one that has performed (all) his duty, O sinless one. T he ever-blissful and the self-effulgent One being freed from the grip of ahankar a attains its own state, like the spotless moon becoming full (after eclipse). With the extinction of actions, there arises the extinction of chinta. From it a rises the decay of vasanas; and from the latter, arises moksha; and this is call ed Jivanmukti. Looking upon everything in all places and times as Brahman brings about the destruction of vasanas through the force of vasanas of sattvic nature . Carelessness in Brahmanishtha by (or meditation of Brahman) should not in the least be allowed (to creep in). Knowers of Brahman style (this) carelessness, in Brahmic science, as death (itself). Just as the moss (momentarily) displaced (i n a tank) again resumes its original position, in a minute, so Maya envelops eve n the wise, should they be careless (even for a moment). He who attains the Kaiv alya state during life becomes a Kevala even after death of his body. Ever devot ed to samadhi, become a nirvikalpa (or the changeless one), O sinless. one. The granthi (or knot) of the heart, full of ajnana, is broken completely only when o ne sees his Atma as secondless through nirvikalpa samadhi. [p. 57] Now, having strengthened the conception of Atma and well given up that of "I" in the body, one should be indifferent as he would be towards jars, cloth, etc. Fr om Brahma down to a pillar, all the upadhis are only unreal. Hence one should se e (or cognize) his Atma as all-full and existing by itself (alone). Brahma is Sw ayam (Atma); Vishnu is Atma; Rudra is: Atma; Indra is Atma; all this universe is Atma and there is nothing but Atma. By expelling (from the mind) without any re mainder all objects which are superimposed on one's Atma, one becomes himself Pa rabrahman the full, the secondless and the actionless. How can there be the hete rogeneity of the universe of sankalpa and vikalpa in that One Principle which is immutable, formless and homogeneous? When there is no difference between the se er, the seen, and sight, there being the decayless and Chidatma, full like the o cean at the end of a Kalpa and effulgent, all darkness, the cause of false perce ption, merges in it. How can there be heterogeneity in that one supreme Principl e which is alike? How can there be heterogeneity in the highest Tattva which is

One? Who has observed any heterogeneity in sushupti (the dreamless sleep), where there is happiness only? This vikalpa has its root in chitta only. When chitta is not, there is nothing. Therefore unite the chitta with Paramatman in its Prat yagatmic state. If one knows Atma as unbroken bliss in itself, then he drinks al ways the juice (or essence) of bliss in his Atma, whether internally or external ly. The fruit of vairagya is bodha (spiritual wisdom); the fruit of bodha is uparati (renunciation); s'anti (sweet patience) is attained out of the enjoyment of the bliss of one's Ming, and this s'anti is the fruit of uparati. If the latter in each of these is absent, the former is useless. Nivrtti (or the return path) lea ds to the highest contentment and (spiritual) bliss is said to be beyond all ana logy. That which has Maya as its upadhi is the womb of the world; that true one which has the attribute of omniscience, etc., and has the variegated mystery is denoted by the word "Tat" (that). That is called Apara (the other or inferior) w hich shines through meditation upon the idea and the [p. 58] world asmat [*1] and the consciousness of which is developed by antahkarana. By separating the upadhis Maya and avidya from Para and Jiva (cosmic and human Atma s respectively), one realises Parabrahman which is partless and Sachchidananda. Making the mind dwell upon such sentences (or ideas) as the above constitutes s' ravana (hearing). It becomes manana (contemplation) when such ideas are quieted (in one) through logical reasoning. When (their) meaning is confirmed through th ese (two processes), the concentration of the mind on it alone constitutes nidid hyasana. That is called samadhi in which the chitta, rising above the conception of the contemplator and contemplation, merges gradually into the contemplated, like a light undisturbed by the wind. Even the mental states are not known (at t he time when one is within the scope of Atma). But they are only inferred from t he recollection which takes place after samadhi. Through this samadhi are destro yed crores of karmas which have accumulated during cycles of births without begi nning and pure dharma is developed. Knowers of Yoga call this samadhi, dharma-me gha (cloud), inasmuch as it showers nectarine drops of karma in great quantities , when all the hosts of vasanas are destroyed entirely through this, and when th e accumulated karmas, virtuous and sinful, are rooted out. Then that in which sp eech was hidden till now, appears no longer so, and shines as Sat; and direct co gnition reveals itself, like the myrobalan in the palm of the hand. Vairagya beg ins from where the vasanas cease to arise towards objects of enjoyment. The cess ation of the rising of the idea of "I" is the highest limit of buddhi; uparati b egins from where the mental states once destroyed do not again arise. That ascet ic is said to possess Sthitaprajna who enjoys bliss always and whose mind is abs orbed in Brahman that is formless and actionless. That state of mind is termed p rajna that realises the oneness of Brahman and Atma after deep inquiry, and that has the vrtti of nirvikalpa and chinmatra. He who possesses this always is a Ji vanmukta. He is a Jivanmukta who has, neither the conception of "I" in the body and the senses, nor [p. 59] the conception of another (different from himself) in everything else. He is a J ivanmukta who sees through his prajna no difference between his own Atma and Bra hman as well as between Brahman and the universe. He is a Jivanmukta who preserv es equanimity of mind, either when revered by the good or reviled by the vicious . One who has cognized the true nature of Brahman is not subject to rebirth as b efore. But were he so subjected, then he is not a true knower, the knowing of Br ahman being external only. A man is subject to prarabdha [*1] so long as he is a ffected by pleasure, etc. The attainment of a result is always preceded by actio n; and nowhere is it without karma. Through the cognition "I am Brahman" are des troyed the karmas accumulated during hundreds of crores of previous births, like

the actions in the dreaming state (that are destroyed) during the waking state. An ascetic having known himself as associateless and indifferent like ether, is not at all affected by any of his karmas at any time. Just as the ether is not a ffected by the alcoholic smell through its contact with a pot, so Atma is not af fected by the gunas produced by its upadhi. The prarabdha karma that has begun t o act before the dawn of jnana is not checked by it; and one should reap its fru it, as in the case of an arrow discharged at a target. An arrow that is discharg ed towards an object with the idea that it is a tiger, does not stop when it (th e tiger) is found to be a cow; but it (even) pierces the mark through its speed, without stopping. When one realises his Atma as free from old age and death, th en how will prarabdha affect him? Prarabdha accomplishes (its work) only when on e considers his body as At ma. This conception of Atma as body is not at all a d esirable one; so it should be given up along with prarabdha, since it is simply a delusion to attribute prarabdha to this body. How can there be reality to that which is superimposed upon another? How can there be birth to that which is not real? How can there be death to that which is not born? How can there be prarab dha to that which is unreal? The Veda speaks of prarabdha in an external sense o nly, to satisfy those [p. 60] foolish persons that doubt, saying: "If jnana can destroy all the results of ajn ana (such as body, etc.), then whence is the existence of this body to such a on e?" but not to inculcate to the wise the existence of the body. Atma is all-full, beginningless, endless, immeasurable, unchangeable, replete wi th Sat, Chit, and Ananda, decayless, the one essence, the eternal, the different iated, the plenum, the endless, having its face everywhere, the one that can nei ther be given up nor taken up, the one that can neither be supported nor be made to support, the gunaless, the actionless, the subtle, the changeless, the stain less, the indescribable, the true nature of one's Atma, above the reach of speec h and mind, the one full of Sat, the self-existent, the immaculate, the enlighte ned, and the incomparable; such is Brahman, one only without a second. There are not in the least many. He who knows his Atma himself through his own cognition, as the one who is not restricted by any, is a Siddha (one that has accomplished his object), who has identified his Atma with the one changeless Atma. Whither is this world gone, then? How did it appear? Where is it absorbed? It was seen b y me just now, but now it is gone. What a great miracle! What is fit to be taken in? and what to be rejected? What is other (than Atma)? And what is different ( from It)? In this mighty ocean of Brahman full of the nectar of undivided bliss, I do not see, hear, or know anything. I remain in my Atma only and in my own na ture of Sat, Anandarupa. I am an asanga (or the associateless). I am an asanga. I am without any attributes. I am Hari (the Lord taking away sin). I am the quie scent, the endless, the all-full and the ancient. I am neither the agent nor the enjoyer. I am the changeless and the decayless. I am of the nature of pure enlightenment. I am the one and the perpetual bliss. This science was imparted to Apantaratama who gave it to Brahma,. Brahma gave it to Ghora-Angiras. Ghora-Angiras gave it to Raikva, who gave it to Rama. And Ram a gave it to all beings. This is the teaching of Nirvana; and this is the teachi ng of the Vedas; yea, this is the teaching of the Vedas. Thus ends the Upanishad . Footnotes ^55:1 This Upanishad is also called Turiyatita Avadhuta Upanishad.

^58:1 I and its inflexions. ^59:1 The result of past karma now enjoyed. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 61]

SUBALA-UPANISHAD

OF

S'UKLA-YAJURVEDA

KHAnDA I THEN he (Raikva [*1]) asked: "What was at first?" To which (He the Lord) replied : "There was neither Sat [*2] nor asat nor Sat-asat. From it, tamas (darkness) was evolved. From tamas came bhutadi; [*3]from bhutadi came akas', from akas', vayu ; from vayu, agni (fire); from agni, apas (water); and from apas, prthivi (earth ). Then it became an egg. After remaining so for one (divine) year, it split int o two and became earth below, [*4] the akas' above and in the midst, the infinit e Purusha of a divine form of myriads of heads, eyes, feet and hands. Prior to t he bhutas (elements), he had evolved Mrtyu (time or death) of three letters [*5] , three heads, and three feet, and having a khanda-paras'u [*6] (broken [p. 62] axe). To him, Brahma (the Purusha) spoke. He entered Brahma himself and evolved mentally the seven sons [*1] and these Havirats (or sons) as well as the seven p rajapatis (progenitors). Brahmanas [*2] were born from His mouth, Kshattriyas fr om His hands, Vais'yas from His thighs, and from the feet were born the S'udras. The moon was born from His manas (mind), the sun from His eyes, vayu from (His) ears and pranas from (His) heart. Thus all things were born."

KHAnDA II "From apana came Nishadas, Yakshas, Rakshasas, and Gandharvas. From (His) bones, arose the mountains. From His hairs arose the herbs and the trees. From His for ehead, Rudra was born through His anger. The breath of this great Being became t he Rgveda, Yajurveda, Samaveda, Atharvaveda, S'iksha (the science of the proper pronunciation and articulation of sounds), Kalpa (the science of methodology), V yakarana (grammar), Nirukta (glossarial explanation of obsolete and other terms in Vedas), Chhandas (prosody or vedic metre), Jyotisha (astronomy), Nyaya (logic ), Mimamsa (including rituals and vedanta), Dharmas'astras, commentaries, glosse s and all beings. This Atma (or the Self of Purusha) is Hiranyajyotis (or golden or effulgent Light) into which all the universe is absorbed. He divided Atma (h

is Self) into two moieties; out of one moiety, the woman was created; and out of the other, man. Having become a Deva, He created the Devas. Having become a Rsh i, He created the Rshis; also He created Yakshas, Rakshasas, Gandharvas, wild an d domestic beasts and others such as cows, bulls, mares and horses, she-asses an d asses and Vis'vambhara (the Supporter) and Vis'vambhara (the earth). Becoming Vais'vanara (fire) at the end (of creation), He burnt up all objects. Then (in d issolution), prthivi was absorbed in apas, apas in agni, agni in vayu, vayu in a kas', akas' in indriyas (organs), [p. 63] indriyas into tanmatras (rudimentary properties), tanmatras into bhutadi, bhutad i into mahat, mahat into avyakta, avyakta into akshara (the indestructible), aks hara into Lamas (darkness). And Lamas becomes one with the supreme Lord. And the n there is neither Sat nor asat, nor Sat-asat. This is the teaching of Nirvana a nd this is the teaching of the Vedas. Yea, This is the teaching of the Vedas."

KHAnDA III "At first, there was Asat, unborn, non-existent, unsupported, soundless, touchle ss, formless, tasteless, odourless, and decayless. The undaunted man never griev es, as he knows Atma to be great, all-pervading and unborn. It (Atma) is pranale ss, mouthless, earless, tongueless, manas-less, tejas-less, eyeless, nameless, g otraless (or clanless), headless, handless, feetless, non-unctuous, bloodless, n on-measurable, neither long nor short, neither gross nor atomic, neither great n or small, endless, indescribable, nonreturnable, non-luminous, not hidden, havin g neither inside nor outside, neither eating anything nor being eaten by others. Some one (out of many) attains to this (Atma) by the six means of satya (truth) , dana (charity), tapas (religious austerities), non-injury to any creature, cel ibacy and complete indifference to worldy objects; [*1] and there are no other m eans. Whoever feels happy with the thought 'I know That', that learned person's prana will never get out of his body at the moment of death, but will become abs orbed in Brahman; and being absorbed in Brahman, he attains the state of Brahman Itself as he who knows this."

KHAnDA IV "In the middle of the heart is a red fleshy mass in which is the dahara-lotus. L ike the lotus, it opens into many (petals). There are ten openings in the heart. The (different kinds of) pranas are located there. Whenever he (Atma) is united with [p. 64] prana, he sees cities with rivers and other variegated things; when united with vyana, he sees Devas and Rshis; when united with apana, he sees Yakshas, Rakshas as and Gandharvas; when united with udana, he perceives the celestial world, Dev as, Skanda (Kartikeya or the six-faced Mars), and Jayanta (Indra's son); when un ited with samana, he sees the celestial world and the treasures (of Kubera); whe n united with rambha (a nadi hereafter given out), he sees whatever is seen or n ot seen, heard or not heard, eaten or not eaten, asat or Sat and all else. "There are ten midis; in each of these are seventy-one. And these become 72,000 branch nadis. When Atma sleeps therein, it produces sound; but when Atma sleeps in the second kos'a (or sheath) then it sees this world and the higher as also k nows all the sounds. This is spoken of as samprasada (deep sleep rest). Then pra

na protects the body. The nadis are full of blood, of the colours green, blue, y ellow, red, and white. Now this dahara-lotus has many petals like a lily. Like a hair divided into 1,000 parts, the nadis called hita are. The divine Atma sleep s in the akas' of the heart, in the supreme kos'a (or anandamaya sheath); sleepi ng there, it has no desires, no dreams, no deva-worlds, no yajnas or sacrificer, no mother or father, no relative, no kinsman, no thief, or no Brahman-slayer. I ts body is tejas (resplendent effulgence) and of the nature of nectar (or the im mortal). It is as if in sport, a water-lotus. When he returns again to the wakin g state by the same way (he quitted or went in before to the heart), he is Samra t [*1]. Thus says he."

KHAnDA V [*2] "That which joins one place (or centre) with another is the nadis which bind the m. The eye is adhyatma, (pertaining to the body); the visible objects are adhibh uta (pertaining to the [p. 65] elements) and the sun is adhidaivata (spiritual). The nadis form their bond (or connect them). He who moves in the eye, in the visible, in the sun, in the midis , in prana, in vijnana, [*1] in ananda, in the akas' of the heart, and within al l else--That is Atma. It is that which should be worshipped. It is without old a ge, death, fear, sorrow, or end. "The ear is adhyatma, the audible adhibhuta, and dik (the quarters) is adhidaiva ta. The nadis bind them. He who moves in the ear, in the audible, in the quarter s, in the nadis, in prana, in vijnana, in ananda, in the akas' of the heart, and within all else--That is Atma. It is that which should be worshipped. It is wit hout old age, death, fear, sorrow, or end. "The nose is adhyatma, the odoriferous adhibhuta, and the earth is adhidaivata. The nadis bind them. He who moves in the nose, the odoriferous, the earth, the n adis, prana, vijnana, ananda, the akas' of the heart, and within all else--That is Atma. It is that which should be worshipped. It is without old age, death, fe ar, sorrow, or end. "The tongue is adhyatma: the tastable adhibhuta, and Varuna is adhidaivata. The nadis bind them. He who moves in the tongue, the tastable, Varuna, the nadis, pr ana, vijnana, ananda, the akas' of the heart, and within all else--That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorr ow, or end. "The skin is adhyatma, the tangiferous adhibhuta, and the vayu is adhidaivata. T he nadis bind them. He who moves in the skin, the tangiferous, the vayu, the nad is, prana, vijnana, ananda, the akas' of the heart, and within all else--That is Atma. It is that which should be worshipped. It is without old age, death, fear , sorrow, or end. "Vak (speech) is adhyatma, that which is acted upon by vak is adhibhuta, and Agn i is Adhidaivata. The nadis bind them. He who moves in vak, that which is acted upon by vak, Agni, the nadis, prana, vijnana, the akas' of the heart, and within all else--That is Atma. It is that which should be worshipped. It is without ol d age, death, fear, sorrow, or end. [p. 66] "The hand is adhyatma, that which can be handled is adhibhuta, and Indra is adhi

daivata. The nadis bind them. He who moves in the hand, that which can be handle d by it, Indra, the nadis, prana vijnana, ananda, the akas' of the heart, and wi thin all else--That is Atma. It is that which should be worshipped. It is withou t old age, death, fear, sorrow, or end. "The feet is adhyatma, that which is walked upon is adhibhuta, and Vishnu (or Up endra) is adhidaivata. The nadis bind them. He who moves in the feet, that which is walked upon, Vishnu, the midis, prana, vijnana, ananda, the akas' of the hea rt, and within all else--That is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end. "The anus is adhyatma, the excreta is adhibhuta, and Mrtyu is adhidaivata. The n adis bind them. He who moves the anus, the excreta, Mrtyu, the nadis, prana, vij nana, ananda, the akas' of the heart, and within all else--That is Atma. It is t hat which should be worshipped. It is without old age, death, fear, sorrow, or e nd. "The genitals is adhyatma, the secretion is adhibhuta, and Prajapati is adhidaiv ata. The nadis bind them. He who moves in the genitals, secretion, Prajapati, th e nadis, prana, vijnana, ananda, the akas' of the heart, and within all else--Th at is Atma. It is that which should be worshipped. It is without old age, death, fear, sorrow, or end. [*1]"Manas is adhyatma, the thinkable is adhibhuta, and the moon is Adhidaivata . The nadis bind them. He who moves in the manas, the thinkable, the moon, the n adis, prana, vijnana, ananda, the akas' of the heart, and within all else--That is Atma. It is that which should be worshipped. It is without old age, death, fe ar, sorrow, or end. "Buddhi is adhyatma, the certainly knowable is adhibhuta, and Brahma is adhidaiv ata. The nadis bind them. He who moves in buddhi, the certainly knowable, Brahma , the nadis, prana, vijnana, ananda, the akas' of the heart, and within all else --That [p. 67] is Atma. It is that which should be worshipped. It is without old age, death, fe ar, sorrow, or end. "Ahankara is adhyatma, that which is acted upon by ahankara is adhibhuta, and Ru dra is adhidaivata. The nadis bind them. He who moves in ahankara, that which is acted upon by ahankara, Rudra, the nadis, prana, vijnana, ananda, the akas' of the heart, and within all else--That is Atma. It is that which should be worship ped. It is without old age, death, fear, sorrow, or end. "Chitty is adhyatma, that which is acted upon by chitta (producing fluctuation o f thought) is adhibhuta, and Kshetrajna is adhidaivata. The nadis bind them. He who moves in chitta, that which is acted upon by chitta, Kshetrajna, the nadis, prana, vijnana, ananda, the akas' of the heart, and within all else--That is Atm a. It is that which should be worshipped. It is without old age, death, fear, so rrow, or end. "He is the knower of all, the Lord of all, the ruler of all, the one latent in a ll, the one worshipped for the happiness of all, but Himself not worshipping (or seeking) any happiness, the one worshipped by all, the Vedas and other books an d to which all this is food, but who does not become the food of another; moreov er, the one who, as the eye, is the ordainer of all, the one who as annamaya is Bhutatma; the one who as pranamaya is Indriyatma, the one as manomaya is Sankalp atma, the one who as vijnanamaya is Kalatma, the one who as anandamaya is Layatm a, is one and not dual. How can it be said to be mortal? How can it be said that

there is not immortality in It? It is neither internal prajna nor external praj na nor both, nor Prajnanaghana; it is neither prajna nor not-prajna; it is neith er known nor is it to know anything. Thus is the exposition of Nirvana; and thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas."

KHAnDA VI "At first there was not anything in the least. These creatures were born through no root, no support but the Divine Deva, the one Narayana. [*1] The eye and the visible are Narayana; [p. 68] the ear and the audible are Narayana; the tongue and the 'tastable' are Narayana ; the nose and the 'smellable' are Narayana; the skin and the tangible are Naray ana; manas and that which is acted upon by it are Narayana; buddhi and that whic h is acted upon by it are Narayana; ahankara and that which is acted upon by it are Narayana; chitta and that which is acted upon by it are Narayana; vak and th at which is spoken are Narayana; the hand and that which is lifted are Narayana; the leg and that which is walked upon are Narayana; the anus and the excreted a re Narayana; the genitals and the enjoyment of pleasure are Narayana. The origin ator and the ordainer as also the agent and the causer of changes, are the Divin e Deva Narayana only. Adityas, Rudras, Maruts, Vasus, As'vins, the Rk, Yajus, an d Sama, Mantras, Agni, clarified butter and oblation--all these are Narayana. Th e origin and the combination are the Divine Deva Narayana only. Mother, father, brother, residence, asylum, friends and dependents are Narayana only. The divine midis known as viraja, sudars'ana, jita, saumya, mogha, kumara, amrta, satya, s umadhyama, nasira, s'is'ira, sura, surya, and bhasvati (fourteen nadis in all), that which thunders, sings and rains, viz., Varuna, Aryama (sun), Chandramas (mo on), Kala (part), Kavi (S'ukra), the creator Brahma and Prajapati, Indra, Kala ( or time) of days, half-days, Kalpa, the upper, and the directions--all these are Narayana. That which was and will be is this Purusha only. Like the eye (which sees without any obstacle) the thing spread in the akas', the wise ever see this supreme seat of Vishnu. Brahmanas who are ever spiritually awake, praise in div erse ways and illuminate the supreme abode of Vishnu. Thus is the exposition to the attaining of Nirvana; thus is the teaching of the Vedas; yea, thus is the te aching of the Vedas."

KHAnDA VII "Within the body, is the one eternal Aja (unborn), located in the cave (of the h eart). Earth is His body. Though He moves in the earth, earth does not know Him. Waters are His [p. 69] body. Though He moves in the waters, waters do not know Him. Tejas is His body. Though He moves in tejas, tejas does not know Him. Vayu is His body. Though He m oves in vayu, vayu does not know Him. Akas' is His body. Though He moves in akas ', akas' does not know Him. Manas is His body. Though He moves in manas, manas d oes not know Him. Buddhi is His body. Though He moves in buddhi, buddhi does not know Him. Ahankara is His body. Though He moves in ahankara, ahankara does not know Him. Chitta is His body. Though He moves in chitta, chitta does not know Hi m. Avyakta is His body. Though He moves in avyakta, avyakta does not know Him. A kshara is His body. Though He moves in akshara, akshara does not know Him. Mrtyu (death) is His body. Though He moves in Mrtyu, Mrtyu does not know Him. Such an

one is the Mind within all creatures, the remover of all sins and the Divine De va, the one Narayana. "This knowledge was imparted (by Narayana) to Apantaratama who in turn imparted it to Brahma. Brahma imparted it to Ghora-Angiras. He imparted it to Raikva, who in turn imparted it to Rama. Rama imparted it to all creatures. This is the tea ching of Nirvana; this is the teaching of the Vedas; yea, this is the teaching o f the Vedas."

KHAnDA VIII "The Atma of all which is immaculate, is located within the cave in the body. At ma which lives in the midst of the body filled with fat, flesh and phlegm in a s eat very closely shut up with shining many-coloured walls resembling a Gandharva city and with the (subtle) essence going out of it (to other parts of the body) , which seat may be likened to a plantain flower and is ever agitated like a wat er-bubble--this Atma is of an unthinkable form, the Divine Deva, associateless a nd pure, has tejas as its body, is of all forms, the Lord of all, the unthinkabl e and the bodiless, placed within the cave, immortal, shining, and bliss itself. He is a wise person who cognizes Atma thus, and not one who does not do so." [p. 70]

KHAnDA IX Once Raikva questioned Him (Lord) thus: "O Lord, in whom does everything disappe ar (or merge)?" He replied thus: "That which (or he who) disappears in the eye b ecomes the eye only; that which disappears in the visible becomes the visible on ly; that which disappears in the sun becomes sun only; that which disappears in Virat becomes Virat only; that which disappears in prana becomes prana only; tha t which disappears in vijnana becomes vijnana only; that which disappears in ana nda becomes ananda only; that which disappears in turya becomes turya only--(all these) attain that which is deathless, fearless, sorrowless, endless, and seedl ess." Then He continued: "That which disappears in the ear becomes ear itself; that wh ich disappears in the audible becomes the audible only; that which disappears in dik (space) becomes dik only; that which disappears in sudars'ana (discus) beco mes sudars'ana only: that which disappears in apana becomes apana only; that whi ch disappears in vijnana becomes vijnana only; that which disappears in ananda b ecome ananda only; that which disappears in turya becomes turya only--(all these ) attain that which is deathless, fearless, sorrowless, endless, and seedless." Then He continued: "That which disappears in the nose becomes nose only; that wh ich disappears in the odoriferous becomes odoriferous only; that which disappear s in prthivi becomes prthivi only; that which disappears in jitam (victory) beco mes; victory only; that which disappears in vyana becomes vyana only; that which disappears in vijnana becomes vijnana only; that which disappears in bliss beco mes bliss only; that which disappears in turya becomes turya only--(all these) a ttain that which is deathless, fearless, sorrowless, endless, and seedless." Then He continued: "That which disappears in the mouth becomes the mouth only; t hat which disappears in the tasted becomes the tasted only; that which disappear s in Varuna becomes Varuna only; that which disappears in soumya [p. 71]

[paragraph continues] (moon or Mercury) becomes soumya only; that which disappea rs in udana becomes udana only; that which disappears in vijnana becomes vijnana only; that which disappears in bliss becomes bliss only; that which disappears in turya becomes turya only--(all these) attain that which is deathless, fearles s, sorrowless, endless, and seedless." Then He continued: "That which disappears in the skin becomes the skin only; tha t which disappears in touch becomes touch only; that which disappears in vayu be comes vayu only; that which disappears in cloud becomes cloud only; that which d isappears in samana becomes samana only; that which disappears in vijnana become s vijnana only; that which disappears in bliss becomes bliss only; that which di sappears in turya becomes turya only--(all these) attain that which is deathless , fearless, sorrowless, endless, and seedless." Then He continued: "That which disappears in vak becomes vak only; that which di sappears in speech becomes speech only; that which disappears in Agni becomes Ag ni only; that which disappears in kumara becomes kumara only; that which disappe ars in hostility becomes hostility itself; that which disappears in vijnana beco me vijnana only; that which disappears in bliss becomes bliss only; that which d isappears in turya becomes turya only--(all these) attain that which is deathles s, fearless, sorrowless, endless, and seedless." Then He continued: "That which disappears in the hand becomes the hand only; tha t which disappears in that which is lifted by the hand becomes that which is lif ted by the hand; that which disappears in Indra becomes Indra only; that which d isappears in the nectar becomes the nectar only; that which disappears in mukhya becomes mukhya only; that which disappears in vijnana becomes vijnana only; tha t which disappears in becomes bliss only; that which disappears in turya become s turya only--(all these) attain, that which is deathless, fearless, sorrowless, endless, and seedless." Then He continued: "That which disappears in the leg becomes the leg only; that which disappears in that which is walked upon becomes that which is walked upon; that which disappears [p. 72] in Vishnu becomes Vishnu only; that which disappears in satya becomes satya only ; that which disappears in the suppression of the breath and voice becomes the s uppression of the breath and voice; that which disappears in vijnana becomes vij nana only; that which disappears in bliss becomes bliss only; that which disappe ars in turya becomes turya only--(all these) attain that which is deathless, fea rless, sorrowless, endless, and seedless." Then He continued: "That which disappears in the anus becomes the anus only; tha t which disappears in that which is excreted becomes that which is excreted; tha t which disappears in Mrtyu becomes Mrtyu only; that which disappears in spiritu ous liquor becomes spirituous liquor only; that which disappears in hurricane be comes hurricane only; that which disappears in vijnana becomes vijnana only; tha t which disappears in bliss becomes bliss only; that which disappears in turya b ecomes turya only--(all these) attain that which is deathless, fearless, sorrowl ess, endless, and seedless." Then He continued: "That which disappears in the genitals becomes the genitals o nly; that which disappears in that which is enjoyed becomes that which is enjoye d; that which disappears in that which is Prajapati becomes Prajapati only; that which disappears in nasinam becomes nasinam only; that which disappears in kurm ira becomes kurmira only; that which disappears in vijnana becomes vijnana only; that which disappears in bliss becomes bliss only; that which disappears in tur

ya becomes turya only--(all these) attain that which is deathless, fearless, sor rowless, endless, and seedless." Then He continued: "That which disappears in manas becomes manas itself; that wh ich disappears in the thinkable becomes the thinkable itself; that which disappe ars in the moon becomes the moon itself; that which disappears in s'is'u becomes s'is'u itself; that which disappears in s'yena becomes s'yena itself; that whic h disappears in vijnana becomes vijnana itself; that which disappears in ananda, becomes ananda itself; that which disappears in turya becomes turya itself--(al l these) attain that which is deathless, fearless, sorrowless, endless, and seed less," [p. 73] Then He continued: "That which disappears in buddhi becomes buddhi itself; that which disappears in the certainly knowable becomes the certainly knowable itself ; that which disappears in Brahma becomes Brahma himself; that which disappears in Krshna becomes Krshna himself; that which disappears in Surya becomes Surya i tself; that which disappears in vijnana becomes vijnana itself; that which disap pears in ananda becomes ananda itself; that which disappears in turya becomes tu rya itself--(all these) attain that which is deathless, fearless, sorrowless, en dless, and seedless." Then He continued: "That which disappears in ahankara becomes ahankara itself; t hat which disappears in that which is acted upon by ahankara becomes that itself ; that which disappears in Rudra becomes Rudra himself; that which disappears in asura becomes asura itself; that which disappears in s'veta becomes s'veta itse lf; that which disappears in vijnana becomes vijnana itself; that which disappea rs in ananda becomes ananda itself; that which disappears in turya becomes turya itself--(all these) attain that which is deathless, fearless, sorrow-less, endl ess, and seedless." Then He continued: "That which disappears in chitta becomes chitta itself; that which disappears in that which is acted upon by chitta becomes that itself; that which disappears in Kshetrajna becomes Kshetrajna itself; that which disappears in bhasvati becomes bhasvati itself; that disappears in naga becomes naga itse lf; that which disappears in vijnana becomes vijnana itself; that which disappea rs in ananda becomes ananda itself; that which disappears in turya turya itself --(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless." "He who knows this as seedless in this manner becomes himself seedless. He is ne ither born, nor dies, nor is deluded, nor split, nor burnt, nor cut--yea, he doe s not feel angry, and hence he is said to be Atma, capable of burning all. Such an Atma is neither attained by a hundred sayings, nor by (the reading of) many s criptures, nor by mere intelligence, nor by hearing from others, nor by understa nding, nor by Vedas, nor [p. 74] by scriptures, nor by severe tapas, nor sankhya, nor yoga, nor observances of th e orders of the life, nor by any other means (than the following). Devoted Brahm anas who repeat the Vedas according to rules and who worship Him with praise att ain Him. He who is quiescent, self-controlled, indifferent to worldly objects an d resigned, having centred his mind on Atma sees Atma and becomes one with the A tma of all, as also he who knows this."

KHAnDA X

Then Raikva asked Him: "O Lord, where do all things rest? He replied: "In the wo rlds of Rasatala (or nether worlds)." "In what are these (Rasatala worlds) woven warp and woof?" He replied: "In the w orlds of Bhuh." "In what are these (worlds of Bhuh) woven warp and woof?" He replied: "In the wo rlds of Bhuvah." "In what are these (Bhuvah worlds) woven warp and woof?" "In the worlds of Suvah ." "In what are these (Suvah worlds) woven warp and woof?" "In the worlds of Mahah. " In what are these (Mahah worlds) woven warp and woof?" "In the Janaloka." "In what are these (Jana worlds) woven warp and woof?" "In the Tapoloka." "In what are these (Tapolokas) woven warp and woof?" "In the Satya loka." "In what are these (Satya worlds) woven warp and woof?" "In the Prajapati loka." "In what are these (Prajapati worlds) woven warp and woof?" "In the Brahmaloka." "In what are these (Brahma worlds) woven warp and woof?" "In the Sarvaloka." "In what are these (Sarva lokas) woven warp and woof?" "In Atma--which is Brahma n, like beads (in a rosary) warp-wise and woof-wise." Then he said: "All these rest in Atma, and he who knows this, becomes Atma itsel f. Thus is the exposition of Nirvana. [p. 75] [paragraph continues] Thus is the exposition of the Vedas; yea, thus is the expo sition of the Vedas."

KHAnDA XI Again Raikva asked Him: "O Lord! what is the seat of Atma which is replete with vijnana? and how does it leave the body and pervade the universe?" To this He re plied: "There is a mass of red flesh in the middle of the heart. In it, there is a lotus called dahara. It buds forth in many petals like a water-lily. In the m iddle of it is an ocean (samudra). [*1] In its midst is a koka [*2] (bird). In i t there are four nadis. They are rama, arama, Ichchha and punarbhava. Of these, rama leads a man of virtue to a happy world. Arama leads one of sins into the wo rld of sins. (Passing) through Ichchha (nadi), one gets whatever he remembers. T hrough punarbhava, he splits open the sheaths; after splitting open the sheaths, he splits open the skull of the head; then he splits open prthivi; then apas; t hen tejas; then vayu; then akas'. Then he splits open manas; then bhutadi; then mahat; then avyakta; then akshara; then he splits open mrtyu and mrtyu becomes o ne with the supreme God. Beyond this, there is neither Sat nor asat, nor Sat-asa t. Thus is the exposition of Nirvana; and thus is the exposition of the Vedas; y ea, thus is the exposition of the Vedas."

KHAnDA XII [*3] "Anna (food) came from Narayana. It was first cooked in Brahmaloka in the Maha-s amvartaka fire. Again it was cooked in the sun; again it was cooked in kravyadi (lit., the fire that burns raw flesh, etc.); again it was cooked in jwalakila (t he flaming kila); then it became pure and not stale (or fresh). One should eat w hatever has fallen to his lot and without begging; one should never beg any (foo d)." [p. 76]

KHAnDA XIII "The wise man should conduct himself like a lad, with the nature of a child, wit hout company, blameless, silent and wise and without exercising any authority. T his description of Kaivalya is stated by Prajapati. Having found with certitude the supreme seat, one should dwell under a tree with torn cloths, unaccompanied, single and engaged in samadhi. He should be longing after the attaining of Atma and having attained this object, he is desireless, his desires have decayed. He fears none, though he finds the cause of death in such as elephants, lions, gad flies, musquitoes, ichneuma, serpents, Yakshas, Rakshasas, and Gandharvas. He wi ll stand like a tree. Though cut down, he will neither get angry nor tremble. He will stand (or remain) like a lotus. Though pierced, he will neither get angry nor tremble. He will stand like akas'; though struck, he will neither get angry nor tremble. He will stand by Satya (truth), since Atma is Satya. "Prthivi is the heart (or centre) of all odours; apas is the heart of all tastes ; tejas is the heart of all forms; vayu is the heart of all touch; akas' is the heart of all sounds; avyakta is the heart of gitas (or sounds); mrtyu is the hea rt of all Sattvas; and mrtyu becomes one with the Supreme. And beyond Him, there is neither Sat nor asat, nor Sat-asat. Thus is the exposition of Nirvana; thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas."

KHAnDA XIV [*1] "Prthivi is the food, and apas is the eater; apas is the food, and jyotis (or fi re) is the eater; jyotis is the food, and vayu is the eater; vayu is the food, a nd akas' is the eater; and akas' is the food and the indriyas (organs) are the e aters; indriyas are the food and manas is the eater; manas is the food, and budd hi is the eater; buddhi is the food, and avyakta is the eater; avyakta is the fo od, and akshara is the eater; akshara is the food, and [p. 77] mrtyu is the eater; and mrtyu becomes one with the Supreme. Beyond Him, there is neither Sat nor asat, nor Sat-asat. Thus is the exposition of Nirvana, and thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas."

KHAnDA XV Again Raikva asked: "O Lord, when this Vijnana-ghana goes out (of the body or th e universe), what does it burn and how?" To which He replied: "When it goes away , it burns prana, apana, vyana, udana, samana, vairambha, mukhya, antaryama, pra

bhanjana, kumara, s'yena, krshna, s'veta, and naga. Then it burns prthivi, apas, tejas, vayu, and akas'; then it burns the waking, the dreaming, the dreamless s leeping and the fourth states as well as the maharlokas and worlds higher; then it burns the lokaloka (the highest world forming a limit to the other worlds). T hen it burns dharma and adharma. Then it burns that which is beyond, is sunless, limitless, and worldless. Then it burns mahat; it burns avyakta; it burns aksha ra; it burns mrtyu; and mrtyu becomes one with the great Lord. Beyond Him, there is neither Sat nor asat, nor Sat-asat. Thus is the exposition of Nirvana, and t hus is the exposition of the Vedas; yea, thus is the exposition of the Vedas."

KHAnDA XVI "This Subala-Bija-Brahma-Upanishad should neither be given out nor taught to one who has not controlled his passions, who has no sons, who has not gone to a Gur u, and having become his disciple has not resided with him for a year, and whose family and conduct are not known. These doctrines should be taught to him who h as supreme devotion to the Lord and as much to his Guru. Then these truths shine in his great soul. Thus is the exposition of Nirvana; thus is the exposition of the Vedas; yea, thus is the exposition of the Vedas." Footnotes ^61:1 In the Chhandogya Upanishad, Raikva is said to be the imparter of Samvarga vidya. ^61:2 The absolute (Parabrahman) is neither Sat (Be-ness) nor asat (not-Be-ness) nor a commingling of both. It is neither spirit nor matter nor a commingling of both. ^61:3 Bhutadi is tamasa ahankara according to Vishnu Purana. ^61:4 "Above and below" refers not to the position but only to the state, of mat ter, gross or subtle. "In the midst" implies that akas' and earth are soaked in and with spirit. ^61:5 This refers to the first triune manifestation of Purusha or spirit through time when only there is activity, Mrtyu or Kala is the first manifestation wher eas Yama (or the God of death) is the secondary one dealing with the death of cr eatures lower down. ^61:6 Khanda means divided or with parts. Parasu literally injuring another. Hen ce Mrtyu with his khanda-parasu divided eternal time into its parts and conditio ns the absolute through primordial matter. In the Puranas and other books, Mrtyu and Yama are represented as having an axe broken in a conflict. ^62:1 This refers to the septenary manifestation from the triune one; also to th e sub-septenary ones. ^62:2 In other words beings of Sattva, Rajas and Tamas and an admixture of these were born. ^63:1 The word anasakena (non-injury) is repeated in the text which is wrong. ^64:1 Lit., one producing sound. ^64:2 In this chapter are given out the several correspondences of the devas (or the presiding spiritual deities) and of the objects to the five organs of sense , the five organs of action, and the antahkarana (or lower mind) composed of man

as, buddhi, ahankara, and chitta. ^65:1 Probably prana, vijnana, and ananda refer to the sheaths formed by them. ^66:1 Although in the original manas, buddhi, etc., are in the middle, yet they are inserted here after the karmendriyas. ^67:1 Narayana is the Universal Self. This chapter gives out the pantheistic the ory that the whole universe is nothing but God Narayana. ^75:1 The ocean probably refers to akasic space. ^75:2 Koka probably refers to Hamsa. ^75:3 In this chapter are related the different fires, the first or primordial a nna or food-substance has to pass through in order to become the gross food. ^76:1 The causes and effects are herein given out, the cause of an effect becomi ng itself the effect of a higher cause. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 78]

TEJOBINDU [*1]-UPANISHAD

OF

KRSHNA-YAJURVEDA

CHAPTER I PARAM-DHYaNA (the supreme meditation) should be upon tejo bindu, which is the At ma of the universe, which is seated in the heart, which is of the size of an ato m, which pertains to S'iva, which is quiescent and which is gross and subtle, as also above these qualities. That alone should be the dhyana of the Munis as wel l as of men, which is full of pains, which is difficult to meditate on, which is difficult to perceive, which is the emancipated one, which is decayless and whi ch is difficult to attain. One whose food is moderate, whose anger has been cont rolled, who has given up all love for society, who has subdued his passions, who has overcome all pairs (heat and cold etc.), who has given up his egoism, who d oes not bless anyone nor take anything from others, and also who goes where they naturally ought not to go, and naturally would not go where they like to go--su ch persons also obtain three [*2] in the face. Hamsa is said to have three seats . Therefore know it is the greatest of mysteries, without sleep and without supp ort. It is very subtle, of the form of Soma, and is the supreme seat of Vishnu. That seat has three faces, three gunas and three dhatus, and is formless, motion less, changeless, sizeless, and supportless. That seat is without upadhi, and is above the reach of speech and [p. 79]

mind. It is Svabhava (Self or nature) reachable only by bhava (being). The indes tructible seat is associateless, without bliss, beyond mind, difficult to percei ve, emancipated and changeless. It should be meditated upon as the liberated, th e eternal, the permanent and the indestructible. It is Brahman, is adhyatma (or the deity presiding as Atma) and is the highest seat of Vishnu. It is inconceiva ble, of the nature of Chidatma and above the akas', is void and non-void, and be yond the void, and is abiding in the heart. There is (in It) neither meditation nor meditator, nor the meditated, nor the non-meditated. It is not the universe. It is the highest space; it is neither supreme nor above the supreme. It is inc onceivable, unknowable, non-truth, and not the highest. It is realised by the Mu nis, but the Devas do not know the supreme One. Avarice, delusion, fear, pride, passion, anger, sin, heat, cold, hunger, thirst, thought and fancy--(all these d o not exist in It). (In It) there is no pride of (belonging to) the Brahmana cas te, nor is there the collection of the knot of salvation. (In It) there is no fe ar, no happiness, no pains, neither fame nor disgrace. That which is without the se states is the supreme Brahman. Yama, [*1] (forbearance), niyama (religious observance), tyaga (renunciation), m ouna (silence) according to time and place, asana (posture), mulabandha, seeing all bodies as equal, the position of the eye, prana-samyamana (control of breath ), pratyahara (subjugation of the senses), dharana, atma-dhyana and samadhi--the se are spoken of as the parts (of yoga) in order. That is called yama in which o ne controls all his organs (of sense and actions) through the vijnana that all i s Brahman; this should be practised often and often. Niyama, in which there is t he supreme bliss enjoyed through the flowing (or inclination) of the mind toward s things of the same (spiritual) kind, (viz., Brahman) and the abandoning of thi ngs differing from one another is practised by the sages as a rule. In tyaga (re nunciation), one abandons the manifestations (or objects) of the universe throug h the cognition of Atma that is Sat and Chit. This is practised by the great and is the giver of immediate salvation. [p. 80] [paragraph continues] Mouna (the silence), in which, without reaching That, spee ch returns along with mind, is fit to be attained by the Yogins and should be ev er worshipped by the ignorant (even). How is it possible to speak of "That", fro m which speech returns? How should it be described as the universe as there is n o word to describe it? It is "That" which is (really) called silence, and which is naturally understood (as such). There is silence in children, but with words (latent); whereas the knowers of Brahman have it (silence) but without words. Th at should be known as "the lonely seat" in which there is no man in the beginnin g, middle, or end, and through which all this (universe) is fully pervaded. The illusion of Brahma and all other beings takes place within one twinkling (of His eye). That should be known as asana (posture), in which one has with ease and w ithout fatigue (uninterrupted) meditation of Brahman; that is described by the w ord kala (time), that is endless bliss and that is secondless. Everything else i s the destroyer of happiness. That is called siddhasana (siddha-posture) in whic h the siddhas (psychical personages) have succeeded in realising the endless One as the support of the universe containing all the elements, etc. That is called the mulabandha, which is the Mula (root) of all worlds, and through which the r oot Chitta is (bandha) bound. It should be always practised by the Rajayogins. One after having known the equality of the angas (or parts of yoga) point to one and the same Brahman, should be absorbed in that equal (or uniform) Brahman; if not, there is not that equality (attained). Then like a dry tree, there is stra ightness (or uniformity throughout). Making one's vision full of spiritual wisdo m, one should look upon the world as full of Brahman. That vision is very noble. It is (generally) aimed at the tip of the nose; but it should be directed towar ds that seat (of Brahman) wherein the cessation of seer, the seen, and sight wil

l take place, and not towards the tip of the nose. That is called pranayama (the control of breath), in which there is the control of the modifications (of mind ) through the cognition of Brahman in all the states of chitta, and others. The checking of [p. 81] [paragraph continues] (the conception of the reality of) the universe, is said t o be expiration. The conception of "I am Brahman" is inspiration. The holding on (long) to this conception without agitation is cessation of breath. Such is the practice of the enlightened. The ignorant close their nose. That should be know n as pratyahara, through which one sees Atma (even) in the objects of sense, and pleases chitta through manas. It should be practised often and often. Through s eeing Brahman wherever the mind goes, the dharana of the mind is obtained. Dhara na is thought of highly by the wise. By dharana is meant that state where one in dulges in the good thought, "I am Brahman alone," and is without any support. Th is dhyana is the giver of supreme bliss. Being first in a state of changelessnes s, and then thoroughly forgetting (even) that state owing to the cognition of th e (true) nature of Brahman--this is called samadhi. This kind of bliss should be practised (or enjoyed) by a wise person till his cognition itself united in a m oment with the state of pratyag (Atma). Then this King of Yogins becomes a Siddh a, and is without any aid (outside himself). Then he will attain a state, inexpr essible and unthinkable. When samadhi is practised, the following obstacles arise with great force--absen ce of right inquiry, laziness, inclination to enjoyment, absorption (in material object), tamas, distraction, impatience, sweat, and absent-mindedness. All thes e obstacles should be overcome by inquirers into Brahman. Through bhavavrttis (w orldly thoughts), one gets into them. Through s'unya-vrttis (void or empty thoug hts), one gets into them. But through the vrttis of Brahman, one gets fullness. Therefore one should develop fullness through this means (of Brahman). He who ab andons this vrtti of Brahman, which is very purifying and supreme--that man live s in vain like a beast. But he who understands this vrtti (of Brahman), and havi ng understood it makes advances in it, becomes a good and blessed person, deserv ing to be worshipped by the three worlds. Those who are greatly developed throug h the ripening (of their past karmas) attain the state of Brahman; others are si mply reciters of words. [p. 82] [paragraph continues] Those who are clever in arguments about Brahman, but are w ithout the action pertaining to Brahman, and who are greatly attached to the wor ld--those certainly are born again and again (in this world) through their ajnan a; (the former) never remain, even for half a moment--without the vrtti of Brahm an, like Brahma and others, Sanaka, [*1] etc., S'uka and others. When a cause is subject to changes, it (as an effect) must also have its cause. When the cause ceases to exist in truth, the effect perishes through right discrimination. Then that substance (or principle) which is beyond the scope of words, remains pure. After that, vrtti jnana arises in their purified mind; through meditation with transcendental energy, there arises a firm certitude. After reducing the visible into the invisible state, one should see everything as Brahman. The wise should ever stay in bliss with their understanding full of the essence of Chit. Thus e nds the first chapter of Tejobindu.

CHAPTER II Then the Kumara [*2] asked S'iva: "Please explain to me the nature of Chinmatra, that is the partless non-dual essence." The great S'iva replied: "The partless

non-dual essence is the visible. It is the world, it is the existence, it is the Self, it is mantra, it is action, it is spiritual wisdom, it is water. It is th e earth, it is akas', it is the books, it is the three Vedas, it is the Brahman, it is the religious vow, it is Jiva, it is Aja (the unborn), it is Brahma, it i s Vishnu, it is Rudra; it is I, it is Atma, it is the Guru. It is the aim, it is sacrifice, it is the body, it is manas, it is chitta, it is happiness, it is vi dya; it is the undifferentiated, it is the eternal, it is the supreme, it is eve rything. O six-faced one, different from It there is nothing. None, none but It; It is I. It is gross, it is subtle, it is knowable, it is thou; it is the myste rious; it is the knower; it is existence, it is mother, it is father, it is brot her, it is husband, it is Sutra (Atma), it is Virat. [p. 83] [paragraph continues] It is the body, it is the head, it is the internal, it is the external, it is full, it is nectar, it is gotra (clan), it is grha (the hous e), it is the preservable, it is the moon, it is the stars, it is the sun, it is the holy seat. It is forgiveness, it is patience, it is the gunas, it is the wi tness. It is a friend, it is a relative, it is an ally, it is the king, town, ki ngdom and subjects. It is Om, japa, meditation, the seat, the one worthy to be t aken (in), the heart, the Jyotis, Swarga (heaven) and Self." "All the partless and non-dual essence should be regarded as Chinmatra. Chinmatr a alone is the Absolute Consciousness; and this partless non-dual essence alone is the (real) essence. All having consciousness alone except those having change s, are Chinmatra. All this is Chinmatra. He is Chinmaya; the state of Atma is kn own as Chinmatra and the partless non-dual essence. The whole world is Chinmatra . Your state and my state are Chinmatra. Akas', earth, water, vayu, agni, Brahma , Vishnu, S'iva and all else that exist or do not, are Chinmatra. That which is the partless non-dual essence is Chinmatra. All the past, present, and future ar e Chinmatra. Substance and time are Chinmatra. Knowledge and the knowable are Ch inmatra. The knower is Chinmatra. Everything is Chinmatra. Every speech is Chinm atra. Whatever else is Chinmatra. Asat and Sat are Chinmatra. The beginning and end are Chinmatra; that which is in the beginning and end is Chinmatra ever. The Guru and the disciple are Chinmatra. If the seer and the seen are Chinmatra, th en they are always Chinmaya. All things wondrous are Chinmatra. The (gross) body is Chinmatra, as also the subtle and causal bodies. There is nothing beyond Chi nmatra. I and thou are Chinmatra. Form and non-form are Chinmatra. Virtue and vi ce are Chinmatra. The body is a symbol of Chinmatra. Sankalpa, knowing, mantra, and others, the gods invoked in mantras, the gods presiding over the eight quart ers, the phenomenal and the supreme Brahman are nothing but Chinmatra. There is nothing without Chinmatra. Maya is nothing without Chinmatra. Puja (worship) is nothing without Chinmatra. Meditation, truth, sheaths and others, the (eight) va lus, silence, non-silence, and indifference to objects [p. 84] [paragraph continues] --are nothing without Chinmatra. Everything is from Chinma tra. Whatever is seen and however seen--it is Chinmatra so far. Whatever exists and however distant, is Chinmatra. Whatever elements exist, whatever is perceive d, and whatever is vedanta--all these are Chinmatra. Without Chinmatra, there is no motion, no Moksha and no goal aimed at. Everything is Chinmatra. Brahman tha t is the partless non-dual essence is known to be nothing but Chinmatra. Thou, O Lord, art the partless non-dual essence (stated) in the books, in me, in Thee, and in the ruler. He who thus perceives 'I' as of one homogeneity (pervading eve rywhere) will at once be emancipated through this spiritual wisdom. He is his ow n Guru with this profound spiritual wisdom. Thus ends the second chapter of Tejo bindu."

CHAPTER III The Kumara addressed his father (again): "Please explain to me the realisation o f Atma." To which the great S'iva said: "I am of the nature of the Parabrahman. I am the supreme bliss. I am solely of the nature of divine wisdom. I am the sol e supreme, the sole quiescence, the sole Chinmaya, the sole unconditioned, the s ole permanent and the sole Sattva. I am the 'I' that has given up 'I'. I am one that is without anything. I am full of Chidakas'. I am the sole fourth one. I am the sole one above the fourth (state of turya). I am of the nature of (pure) co nsciousness. I am ever of the nature of the bliss-consciousness. I am of the nat ure of the non-dual. I am ever of a pure nature, solely of the nature of divine wisdom, of the nature of happiness, without fancies, desires or diseases, of the nature of bliss, without changes or differentiations, and of the nature of the eternal one essence and Chinmatra. My real nature is indescribable, of endless b liss, the bliss above Sat and Chit and the interior of the interior. I am beyond reach of manas and speech. I am of the nature of Atmic bliss, true bliss and on e who plays with (my) Atma. I am Atma and Sadas'iva. My nature is Atmic spiritua l effulgence. I am the essence of the jyotis of Atma. I am without beginning, mi ddle, or end. I am like the [p. 85] sky. I am solely Sat, Ananda, and Chit which is unconditioned and pure. I am the Sachchidananda that is eternal, enlightened and pure. I am ever of the nature o f the eternal S'esha (serpent-time). I am ever beyond all. My nature is beyond f orm. My form is supreme akas'. My nature is of the bliss of earth. I am ever wit hout speech. My nature is the all-seat (foundation of all). I am ever replete wi th consciousness, without the attachment of body, without thought, without the m odifications of chitta, the sole essence of Chidatma, beyond the visibility of a ll and of the form of vision. My nature is ever full. I am ever fully contented, the all, and Brahman, and the very consciousness; I am 'I'. My nature is of the earth. I am the great Atma and the supreme of the supreme; I appear sometimes a s different from myself; sometimes as possessing a body, sometimes as a pupil an d sometimes as the basis of the worlds. I am beyond the three periods of time, a m worshipped by the Vedas, am determined by the sciences and am fixed in the chi tta. There is nothing left out by me, neither the earth nor any other objects he re. Know that there is nothing which is out of myself. I am Brahma, a Siddha, th e eternally pure, non-dual one, Brahman, without old age or death. I shine by my self; I am my own Atma, my own goal, enjoy myself, play in myself, have my own s piritual effulgence, am my own greatness, and am used to play in my own Atma, lo ok on my own Atma and am in myself happily seated. I have my own Atma as the res idue, stay in my own consciousness, and play happily in the kingdom of my own At ma. Sitting on the real throne of my own Atma, I think of nothing else but my ow n Atma. I am Chidrupa alone, Brahman alone, Sachchidananda, the second-less, the one replete with bliss and the sole Brahman and ever without anything, have the bliss of my own Atma, the unconditioned bliss, and am always Atma-Akas'. I alon e am in the heart like Chidaditya (the consciousness-sun). I am content in my ow n Atma, have no form, or no decay, am without the number one, have the nature of an unconditionod and emancipated one, and I am subtler than akas'; I am without the existence of beginning or end, of the nature of the [p. 86] all-illuminating, the bliss greater than the great, of the sole nature f the nature of pure Moksha, of the nature of truth and bliss, full of wisdom and bliss, of the nature of wisdom alone, and of the nature of nanda. All this is Brahman alone. There is none other than Brahman and I'. of Sat, o spiritual Sachchida that is '

"I am Brahman that is Sat, and bliss, and the ancient. The word 'thou' and the w ord 'that' are not different from me. I am of the nature of consciousness. I am alone the great S'iva. I am beyond the nature of existence. I am of the nature o f happiness. As there is nothing that can witness me, I am without the state of witness. Being purely of the nature of Brahman, I am the eternal Atma. I alone a m the Adis'esha (the primeval S'esha). [*1] I alone am the S'esha. I am without name and form, of the nature of bliss, of the nature of being unperceivable by t he senses, and of the nature of all beings; I have neither bondage nor salvation . I am of the form of eternal bliss. I am the primeval consciousness alone, the partless and non-dual essence, beyond reach of speech and mind, of the nature of bliss everywhere, of the nature of fullness everywhere, of the nature of earthl y bliss, of the nature of contentment everywhere, the supreme nectary essence, a nd the one and secondless Sat, (viz.,) Brahman. There is no doubt of it. I am of the nature of all-void. I am the one that is given out by the Vedas. I am of th e nature of the emancipated and emancipation, of Nirvanic bliss, of truth and wi sdom, of Sat alone and bliss, of the one beyond the fourth, of one without fancy , and ever of the nature of Aja (the unborn). I am without passion or faults. I am the pure, the enlightened, the eternal, the all-pervading and of the nature o f the significance of Om, of the spotless, and of Chit. I am neither existing no r non-existing. I am not of the nature of anything. I am of the nature of the ac tionless. I am without parts. I have no semblance, no manas, no sense, no buddhi , no change, none of the three bodies, neither the waking, dreaming, or dreamles s sleeping states. I am neither of the nature of the three pains nor of the thre e desires. I have neither [p. 87] [paragraph continues] s'ravana nor manana in Chidatma in order to attain salvati on. There is nothing like me or unlike me. There is nothing within me. I have no ne of the three bodies. "The nature of manas is unreal, the nature of buddhi is unreal, the nature of ah am (the 'I') is unreal; but I am the unconditioned, the permanent and the unborn . The three bodies are unreal, the three periods of time are unreal, the three g unas are unreal, but I am of the nature of the Real and the pure. That which is heard is unreal, all the Vedas are unreal, the S'astras are unreal, but I am. th e Real and of the nature of Chit. The Murtis (Brahma, Vishnu, and Rudra having l imitation) are unreal, all the creation is unreal, all the tattvas are unreal, b ut know that I am the great Sadas'iva. The master and the disciple are unreal, t he mantra of the Guru is unreal, that which is seen is unreal, but know me to be the Real. Whatever is thought of is unreal, whatever is lawful is unreal, whate ver is beneficial is unreal, but know me to be the Real. Know the Purusha (ego) to be unreal, know the enjoyments to be unreal, know things seen and heard are u nreal as also the one woven warp-wise and woof-wise, viz., this universe; cause and non-cause are unreal, things lost or obtained are unreal. Pains and happines s are unreal, all and non-all are unreal, gain and loss are unreal, victory and defeat are unreal. All the sound, all the touch, all the forms, all the taste, a ll the smell, and all ajnana are unreal. Everything is always unreal--the mundan e existence is unreal--all the gunas are unreal. I am of the nature of Sat. "One should cognize his own Atma alone. One should always practise the mantra of his Atma. The mantra (Ahambrahmasmi) 'I am Brahman' removes all the sins of sig ht, destroys all other mantras, destroys all the sins of body and birth, the noo se of Yama, the pains of duality, the thought of difference, the pains of though t, the disease of buddhi, the bondage of chitta, all diseases, all griefs and pa ssions instantaneously, the power of anger, the modifications of chitta, sankalp a, crores of sins, all actions and the ajnana of Atma. The mantra 'I am Brahman' gives indescribable bliss, gives the state of ajada (the non-inertness or the u ndecaying) and

[p. 88] kills the demon of non-Atma. The thunderbolt 'I am Brahman' clears all the hill of not-Atma. The wheel 'I am Brahman' destroys the asuras of not-Atma. The mantr a 'I am Brahman' will relieve all (persons). The mantra 'I am Brahman' gives spi ritual wisdom and bliss. There are seven crores of great mantras and there are v ratas (vows) of (or yielding) hundred crores of births. Having given up all othe r mantras, one should ever practise this mantra. He obtains at once salvation, a nd there is not even a particle of doubt about it. Thus ends the third chapter o f the Tejobindu-Upanishad."

CHAPTER IV The Kumara asked the great Lord: "Please explain to me the nature of Jivanmukti (embodied salvation) and videhamu.kti (disembodied salvation)." To which the gre at S'iva replied: "I am Chidatma. I am Para-Atma. I am the Nirguna, greater than the great. One who will simply stay in Atma is called a Jivanmukta. He who real ises: 'I am beyond the three bodies, I am the pure consciousness and I am Brahma n,' is said to be a Jivanmukta. He is said to be a Jivanmukta, who realises: 'I am of the nature of the blissful and of the supreme bliss, and I have neither bo dy nor any other thing except the certitude "I am Brahman" only'. He is said to be a Jivanmukta who has not at all got the 'I' in myself, but who stays in Chinm atra (absolute consciousness) alone, whose interior is consciousness alone, who is only of the nature of Chinmatra, whose Atma is of the nature of the all-full, who has Atma left over in all, who is devoted to bliss, who is undifferentiated , who is all-full of the nature of consciousness, whose Atma is of the nature of pure consciousness, who has given up all affinities (for objects), who has unco nditioned bliss, whose Atma is tranquil, who has got no other thought (than Itse lf), and who is devoid of the thought of the existence of anything. He is said t o be a Jivanmukta who realises: I have no chitta, no buddhi, no ahankara, no sen se, no body at any time, no pranas, no Maya, no passion and no anger, I am the g reat, I have nothing of these objects or [p. 89] of the world, and I have no sin, no characteristics, no eye, no manas, no ear, n o nose, no tongue, no hand, no waking, no dreaming, or causal state in the least or the fourth state.' He is said to be a Jivanmukta, who realises: 'All this is not mine, I have no time, no space, no object, no thought, no snana (bathing), no sandhyas (junction-period ceremonies), no deity, no place, no sacred places, no worship, no spiritual wisdom, no seat, no relative, no birth, no speech, no w ealth, no virtue, no vice, no duty, no auspiciousness, no Jiva, not even the thr ee worlds; no salvation, no duality, no Vedas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess, no Brahma, no Vishnu, no Rudra, no moon, no earth, no water, no vayu, no akas', no agni, no clan, no lakshya (object aimed at), no mundane existence, no meditator, no object of meditation, no manas, no cold, no heat, no thirst, no h unger, no friend, no foe, no illusion, no victory, no past, present, or future, no quarters, nothing to be said or heard in the least, nothing to be gone (or at tained) to, nothing to be contemplated, enjoyed or remembered, no enjoyment, no desire, no yoga, no absorption, no garrulity, no quietude, no bondage, no love, no joy, no instant joy, no hugeness, no smallness, neither length nor shortness, neither increase nor decrease, neither adhyaropa (illusory attribution) nor apa vada (withdrawal of that conception) no oneness, no manyness, no blindness, no d ullness, no skill, no flesh, no blood, no lymph, no skin, no marrow, no bone, no skin, none of the seven dhatus, no whiteness, no redness, no blueness, no heat, no gain, neither importance nor non-importance, no delusion, no perseverance, n o mystery, no race, nothing to be abandoned or received, nothing to be laughed a

t, no policy, no religious vow, no fault, no bewailments, no happiness, neither knower nor knowledge nor the knowable, no Self, nothing belonging to you or to m e, neither you nor I, and neither old age nor youth nor manhood; but I am certai nly Brahman. "I am certainly Brahman. I am Chit, I am Chit "' He is said to be a Jivanmukta who cognizes: I am Brahman alone, I am Chit alone, I am the supreme. ' No doubt need be entertained about this; 'I am Hamsa itself, I remain of my ow n will, I can see [p. 90] myself through myself, I reign happy in the kingdom of Atma and enjoy in myself the bliss of my own Atma.' He is a Jivanmukta who is himself, the foremost and t he one undaunted person who is himself the lord and rests in his own Self. "He is a Videhamukta who has become Brahman, whose Atma has attained quiescence, who is of the nature of Brahmic bliss, who is happy, who is of a pure nature, a nd who is a great mouni (observer of silence). He is a Videhamukta who remains i n Chinmatra alone without (even) thinking thus: 'I am all Atma, the Atma that is equal (or the same) in all, the pure, without one, the non-dual, the all, the s elf only, the birth-less and the deathless--I am myself the undecaying Atma that is the object aimed at, the sporting, the silent, the blissful, the beloved and the bondless salvation--I am Brahman alone--I am Chit alone.' He is a Videhamuk ta who having abandoned the thought: 'I alone am the Brahman' is filled with bli ss. He is a Videhamukta who having given up the certainty of the existence or no n-existence of all objects is pure Chidananda (the consciousness-bliss), who hav ing abandoned (the thought): 'I am Brahman' (or) 'I am not Brahman' does not min gle his Atma with anything, anywhere or at any time, who is ever silent with the silence of Satya, who does nothing, who has gone beyond gunas, whose Atma has b ecome the All, the great, and the purifier of the elements, who does not cognize the change of time, matter, place, himself or other differences, who does not s ee (the difference of) 'I,' 'thou,' 'this' or 'that,' who being of the nature of time is yet without it, whose Atma is void, subtle and universal, but yet witho ut (them), whose Atma is divine and yet without Devas, whose Atma is measurable and yet without measure, whose Atma is without inertness and within every one, w hose Jima is devoid of any sankalpa, who thinks always: 'I am Chinmatra, I am si mply Paramatman, I am only of the nature of spiritual wisdom, I am only of the n ature of Sat, I am afraid of nothing in this world,' and who is without the conc eption of Devas, Vedas and sciences, 'All this is consciousness, etc.,' and rega rds all as void. He is a Videhamukta who has realised himself to be Chaitanya al one, who is remaining at ease in the pleasure-garden [p. 91] of his own Atma, whose Atma is of an illimitable nature, who is without the conc eption of the small and the great, and who is the fourth of the fourth state and the supreme bliss. He is a Videhamukta whose Atma is nameless and formless, who is the great spiritual wisdom of the nature of bliss, and of the nature of the state beyond turya, who is neither auspicious nor inauspicious, who has yoga as his Atma, whose Atma is associated with yoga, who is free from bondage or freedo m, without guna or non-guna, without space, time, etc., without the witnessable and the witness, without the small or the great, and without the cognition of th e universe or even the cognition of the nature of Brahman, but who finds his spi ritual effulgence in his own nature, who finds bliss in himself, whose bliss is beyond the scope of words and mind, and whose thought is beyond the beyond. He i s said to be a Videhamukta who has gone beyond (or mastered quite) the modificat ions of chitta, who illumines such modifications, and whose Atma is without any modifications at all. In that case, he is neither embodied nor disembodied. If s uch a thought is entertained (even), for a moment, then he is surrounded (in tho ught) by all. He is a Videhamukta whose external Atma invisible to others is the supreme bliss aiming at the highest vedanta, who drinks of the juice of the nec

tar of Brahman, who has the nectar of Brahman as medicine, who is devoted to the juice of the nectar of Brahman, who is immersed in that juice, who has the bene ficent worship of the Brahmic bliss, who is not satiated with the juice of the n ectar of Brahman, who realises Brahmic bliss, who cognizes the S'iva bliss in Br ahmic bliss, who has the effulgence of the essence of Brahmic bliss, who has bec ome one with it, who lives in the household of Brahmic bliss, has mounted the ca r of Brahmic bliss, who has an imponderable Chit being one with it, who is suppo rting (all), being full of it, who associates with me having it, who stays in At ma having that bliss and who thinks: 'All this is of the nature of Atma, there i s nothing else beside Atma, all is Atma, I am Atma, the great Atma, the supreme Atma, and Atma of the form of bliss.' He who thinks: 'My nature is full, I am th e great Atma, I am the all-contented and the permanent Atma. I am [p. 92] the Atma pervading the heart of all, which is not stained by anything, but which has no Atma; I am the Atma whose nature is changeless, I am the quiescent Atma; and I am the many Atma.' He who does not think this is Jivatma and that is Para matma, whose Atma is of the nature of the emancipated and the non-emancipated, b ut without emancipation or bondage, whose Atma is of the nature of the dual and the non-dual one, but without duality and non-duality; whose Atma is of the natu re of the All and the non-All, but without them; whose Atma is of the nature of the happiness arising from objects obtained and enjoyed, but without it; and who is devoid of any sankalpa--such a man is a Videhamukta. He whose Atma is partle ss, stainless, enlightened, Purusha, without bliss, etc., of the nature of necta r, of the nature of the three periods of time, but without them; whose Atma is e ntire and non-measurable, being subject to proof though without proof; whose Atm a is the eternal and the witness, but without eternality and witness; whose Atma is of the nature of the secondless, who is the self-shining one without a secon d, whose Atma cannot be measured by vidya and avidya but without them; whose Atm a is without conditionedness or unconditionedness, who is without this or the hi gher worlds, whose Atma is without the six things beginning with s'ama, who is w ithout the qualifications of the aspirant after salvation, whose Atma, is withou t gross, subtle, causal, and the fourth bodies, and without the anna, prana, man as, and vijnana sheaths; whose Atma is of the nature of ananda (bliss) sheath, b ut without five sheaths; whose Atma is of the nature of nirvikalpa, is devoid of sankalpa, without the characteristics of the visible or the audible, and of the nature of void, owing to unceasing samadhi, who is without beginning, middle, o r end; whose Atma is devoid of the word Prajnana, who is without the idea 'I am Brahman,' whose Atma is devoid (of the thought) of 'thou art', who is without th e thought 'this is Atma', whose Atma is devoid of that which is described by Om, who is above the reach of any speech or the three states, and is the indestruct ible and the Chidatma, whose Atma is not the one which can be known by Atma and whose Atma has neither [p. 93] light nor darkness. Such a personage is a Videhamukta. Look only upon Atma; know It as your own. Enjoy your Atma yourself, and stay in peace. O six-faced one, b e content in your own Atma, be wandering in your own Atma, and be enjoying your own Atma. Then you will attain Videhamukti."

CHAPTER V The Sage named Nidagha addressed the venerable Rbhu: "O Lord please explain to m e the discrimination of Atma from non-Atma." The Sage replied thus: "The furthest limit of all vak (speech) is Brahman; the furthest limit to all th

oughts is the Guru. [*1] That which is of the nature of all causes and effects b ut yet without them, that which is without sankalpa, of the nature of all bliss and the auspicious, that which is the great one of the nature of bliss, that whi ch illuminates all luminaries and that which is full of the bliss of nada (spiri tual sound), without any enjoyment and contemplation and beyond nadas and kalas (parts)--that is Atma, that is the 'I', the indestructible. Being devoid of all the difference of Atma and non-Atma, of heterogeneity and homogeneity, and of qu iescence and non-quiescence--that is the one Jyotis at the end of nada. Being re mote from the conception of Maha-vakyartha (i.e., the meaning of Maha-vakyas) as well of 'I am Brahman,' being devoid of or without the conception of the word a nd the meaning, and being devoid of the conception of the destructible and indes tructible--that is the one Jyotis at the end of nada. Being without the concepti on 'I am the partless non-dual essence' or 'I am the blissful,' and being of the nature of the one beyond all--that is one Jyotis at the end of nada. He who is devoid of the significance of Atma (viz. motion) and devoid of Sachchidananda--h e is alone Atma, the eternal. He who is undefinable and unreachable by the words of the Vedas, who has neither externals nor internals, and whose symbol is eith er the universe or Brahman--he is undoubtedly Atma. He who has no body, nor [p. 94] is a Jiva made up of the elements and their compounds, who has neither form nor name, neither the enjoyable nor the enjoyer, neither Sat nor asat, neither prese rvation nor regeneration, neither guna nor non-guna--that is undoubtedly my Atma . He who has neither the described nor description, neither s'ravana nor manana, neither Guru nor disciple, neither the world of the Devas nor the Devas nor Asu ras, neither duty nor non-duty, neither the immaculate nor non-immaculate, neith er time nor non-time, neither certainty nor doubt, neither mantra nor non-mantra , neither science nor non-science, neither the seer nor the sight which is subtl e, nor the nectar of time--that is Atma. Rest assured that not-Atma is a misnome r. There is no manas as not-Atma. There is no world as not-Atma. Owing to the ab sence of all sankalpas and to the giving up of all actions, Brahman alone remain s, and there is no not-Atma. Being devoid of the three bodies, the three periods of time, the three gunas of Jiva, the three pains and the three worlds, and fol lowing the saying 'All is Brahman,' know that there is nothing to be known throu gh the absence of chitta; there is no old age through the absence of body; no mo tion through the absence of legs; no action through the absence of hands; no dea th through the absence of creatures; no happiness through the absence of buddhi; no virtue, no purity, no fear, no repetition of mantras, no Guru nor disciple. There is no second in the absence of one. Where there is not the second, there i s not the first. Where there is truth alone, there is no non-truth possible; whe re there is non-truth alone, there is no truth possible. If you regard a thing a uspicious as inauspicious, then auspiciousness is desired (as separate) from ina uspiciousness. If you regard fear as non-fear, then fear will arise out of non-f ear. If bondage should become emancipation, then in the absence of bondage will be no emancipation. If birth should imply death, then in the absence of birth, t here is no death. If 'thou' should imply 'I,' then in the absence of 'thou' ther e is no 'I'. If 'this' should be 'that,' 'this' does not exist in the absence of 'that'. If being should imply non-being, then non-being will imply being. If an effect implies a cause, then in the absence [p. 95] of effect, there is no cause. If duality implies non-duality, then in the absenc e of duality, there is no non-duality. If there should be the seen, then there i s the eye (or sight); in the absence of the seen, there is no eye. In the absenc e of the interior, there is no exterior. If there should be fullness, then non-f ullness is possible. Therefore (all) this exists nowhere. Neither you nor I, nor this nor these exist. There exists no (object of) comparison in the true one. T here is no simile in the unborn. There is (in it) no mind to think. I am the sup

reme Brahman. This world is Brahman only. Thou and I are Brahman only. I am Chin matra simply, and there is no not-Atma. Rest assured of it. This universe is not (really at all). This universe is not (really) at all. It was nowhere produced and stays nowhere. Some say that chitta is the universe. Not at all. It exists n ot. Neither the universe nor chitta nor ahankara nor Jiva exists (really). Neith er the creation of Maya nor Maya itself exists (really). Fear does not (really) exist. Actor, action, hearing, thinking, the two samadhis, the measurer, the mea sure, ajnana and aviveka--none of these exists (truly) anywhere. Therefore the f our moving [*1] considerations and the three kinds of relationship exist not. Th ere is no Ganga, no Gaya, no Setu (bridge), no elements or anything else, no ear th, water, fire, vayu, and akas anywhere, no Devas, no guardians of the four qua rters, no Vedas, no Guru, no distance, no proximity, no time, no middle, no nonduality, no truth, no untruth, no bondage, no emancipation, no Sat, no asat, no happiness, etc., no class, no motion, no caste, and no worldly business. All is Brahman only and nothing else--all is Brahman only and nothing else. There exist s then nothing (or statement) as that 'consciousness alone is'; there is (then) no saying such as 'Chit is I'. The statement 'I am Brahman' does not exist (then ); nor does exist (then) the statement: 'I am the eternally pure'. Whatever is u ttered by the mouth, whatever is thought by manas, whatever is determined by bud dhi, whatever is cognized by chitta--all these do not exist. There is no Yogin o r [p. 96] yoga then. All are and are not. Neither day nor night, neither bathing nor conte mplating, neither delusion nor non-delusion--all these do not exist then. Know t hat is no not-Atma. The Vedas, Sciences, Puranas, effect and cause, Is'vara and the world and the el ements and mankind--all these are unreal. There is no doubt of it. Bondage, salv ation, happiness, relatives, meditation, chitta, the Devas, the demons, the seco ndary and the primary, the high and the low--all these are unreal. There is no d oubt of it. Whatever is uttered by the mouth, whatever is willed by sankalpa, wh atever is thought by manas--all these are unreal. Whatever is determined by the buddhi, whatever is cognized by chitta, whatever is discussed by the religious b ooks, whatever is seen by the eye and heard by the ears, and whatever exists as Sat, as also the ear, the eye, and the limbs--all these are unreal. Whatever is described as such and such, whatever is thought as so-and-so, all the existing t houghts such as 'thou art I', 'that is this,' and 'He is I,' and whatever happen s in moksha, as also all sankalpas, delusion, illusory attribution, mysteries an d all the diversities of enjoyment and sin--all these do not exist. So is also n ot-Atma. Mine and thine, my and thy, for me and for thee, by me and by thee--all these are unreal. (The statement) that Vishnu is the preserver, Brahma is the c reator, Rudra is the destroyer--know that these undoubtedly are false. Bathing, utterings of mantras, japas (religious austerities) homa (sacrifice), study of t he Vedas, worship of the Devas, mantra, tantra, association with the good, the u nfolding of the faults of gunas, the working of the internal organ, the result o f avidya, and the many crores of mundane eggs--all these are unreal. Whatever is spoken of as true according to the verdict of all teachers, whatever is seen in this world and whatever exists--all these are unreal. Whatever is uttered by wo rds, whatever is ascertained, spoken, enjoyed, given or done by anyone, whatever action is done, good or bad, whatever is done as truth--know all these to be un real. Thou alone art the transcendental Atma and the supreme Guru of the form of akas', which is devoid of fitness (for it) and of the nature of all creatures. [p. 97] [paragraph continues] Thou art Brahman; thou art time; and thou art Brahman, tha t is ever and imponderable. Thou art everywhere, of all forms, and full of consc iousness. Thou art the truth. Thou art one that has mastered the siddhis, and th

ou art the ancient, the emancipated, emancipation, the nectar of bliss, the God, the quiescent, the diseaseless, Brahman the full, and greater than the great. T hou art impartial, Sat and the ancient knowledge, recognised by the words 'Truth , etc'. Thou art devoid of all parts. Thou art the ever-existing--thou appearest as Brahma, Rudra, Indra, etc.--thou art above the illusion of the universe--tho u shinest in all elements--thou art without sankalpa in all--thou art known by m eans of the underlying meaning of all scriptures; thou art ever content and ever happily seated (in thyself); thou art without motion; etc. In all things, thou art without any characteristics; in all things thou art contemplated by Vishnu a nd other Devas at all times; thou hast the nature of Chit, thou art Chinmatra un checked, thou stayest in Atma itself, thou art void of everything and without gu ms, thou art bliss, the great, the one secondless, the state of Sat and asat, th e knower, the known, the seer, the nature of Sachchidananda, the lord of Devas, the all-pervading, the deathless, the moving, the motionless, the all and the no n-all with quiescence and non-quiescence, Sat alone, Sat commonly (found in all) , of the form of Nitya-Siddha (the unconditioned developed one), and yet devoid of all siddhis. There is not an atom which thou dost not penetrate; but yet thou art without it. Thou art devoid of existence and non-existence as also the aim and object aimed at. Thou art changeless, decayless, beyond all nadas, without k ala or kashta (divisions of time) and without Brahma, Vishnu, and S'iva. Thou lo okest into the nature of each and art above the nature of each. Thou art immerse d in the bliss of Self. Thou art the monarch of the kingdom of Self, and yet wit hout the conception of Self. Thou art of the nature of fullness and incompletene ss. There is nothing that thou seest which is not in thyself. Thou dost not stir out of thy nature. Thou attest according to the nature of each. Thou art nothin g but the nature of each. Have no doubt 'thou art I'. [p. 98] "This universe and everything in it, whether the seer or the seen, resembles the horns of a hare (or are illusory). Earth, water, agni, vayu, akas', manas, budd hi, ahankara, tejas, the worlds and the sphere of the universe, destruction, bir th, truth, virtue, vice, gain, desires, passion, anger, greed, the object of med itation, wisdom, guru, disciple, limitation, the beginning and end, auspiciousne ss, the past, present, and future, the aim and the object of aim, mental restrai nt, inquiry, contentment, enjoyer, enjoyment, etc., the eight parts of yoga, yam a, etc., the going and coming (of life), the beginning, middle and end, that whi ch can be taken and rejected, Hari, S'iva, the organs, manas, the three states, the twenty-four tattvas, the four means, one of the same class or different clas ses, Bhuh and other worlds, all the castes and orders of life with the rules lai d down for each, mantras and tantras, science and nescience, all the Vedas, the inert and the non-inert, bondage and salvation, spiritual wisdom and non-wisdom, the enlightened and the non-enlightened, duality and non-duality, the conclusio n of all Vedantas and S'astras, the theory of the existence of all souls and tha t of one soul only, whatever is thought by chitta, whatever is willed by sankalp a, whatever is determined by buddhi, whatever one hears and sees, whatever the g uru instructs, whatever is sensed by all the organs, whatever is discussed in mi mamsa, whatever is ascertained by nyaya (philosophy) and by the great ones who h ave reached the other side of the Vedas, the saying 'S'iva destroys the world, V ishnu protects it, and Brahma creates it', whatever is found in the puranas, wha tever is ascertained by the Vedas, and is the signification of all the Vedas--al l these resemble the horns of a hare. The conception 'I am the body' is spoken o f as the internal organ; the conception 'I am the body' is spoken of as the grea t mundane existence; the conception 'I am the body' constitutes the whole univer se. The conception 'I am the body' is spoken of as the knot of the heart, as non -wisdom, as the state of asat, as nescience, as the dual, as the true Jiva and a s with parts, is certainly the great sin, and is the disease generated by the fa ult of thirst after desires. That [p. 99]

which is sankalpa, the three pains, passion, anger, bondage, all the miseries, a ll the faults and the various forms of time--know these to be the result of mana s. Manas alone is the whole world, the ever-deluding, the mundane existence, the three worlds, the great pains, the old age and others, death and the great sin, the sankalpa, the Jiva, the chitta, the ahankara, the bondage, the internal org an and earth, water, agni, vayu, and akas'. Sound, touch, form, taste, and odour , the five sheaths, the waking, the, dreaming, and dreamless sleeping states, th e guardians of the eight quarters, Vasus, Rudras, Adityas, the seen, the inert, the pairs and non-wisdom--all these are the products of manas. Rest assured that there is no reality in all that is sankalpa. The whole world, the guru, discipl e, etc., do not exist, yea, do not exist. Thus ends the fifth chapter of this Up anishad."

CHAPTER VI Rbhu continued again: "Know everything as Sachchinmaya (full of Sat and consciou sness). It pervades everything. Sachchidananda is non-dual, decayless, alone and other than all. It is 'I'. It alone is akas' and 'thou'. It is I. There is (in it) no manas, no buddhi, no ahankara, no chitta, or the collection of these--nei ther 'thou' nor I, nor anything else nor everything. Brahman alone is. Sentence, words, Vedas, letters, beginning, middle, or end, truth, law, pleasure, pain, e xistence, maya, prakrti, body, face, nose, tongue, palate, teeth, lip, forehead, expiration and inspiration, sweat, bone, blood, urine, distance, proximity, lim b, belly, crown, the movement of hands and feet, S'astras, command, the knower, the known, and the knowledge, the waking, dreaming and dreamless sleeping and th e fourth state--all these do not belong to me. Everything is Sachchinmaya interw oven. No attributes pertaining to body, elements and spirit, no root, no vision, no Taijasa, no Prajna, no Virat, no Sutratma, no Is'vara, and no going or comin g, neither gain nor loss, neither the acceptable nor the rejectable, nor the cen surable, neither the pure nor the impure, neither the stout nor the lean, no sor row, time, space, speech, [p. 100] all, fear, duality, tree, grass or mountain, no meditation, no siddhi of yoga, n o Brahmana, Kshattriya or Vais'ya, no bird or beast, or limb, no greed, delusion , pride, malice, passion, anger or others, no woman, S'udra, castes or others, n othing that is eatable or enjoyable, no increase or decrease, no belief in the V edas, no speech, no worldliness or unworldliness, no transaction, no folly, no m easure or measured, no enjoyment or enjoyed, no friends, son, etc., father, moth er, or sister, no birth or death, no growth, body or 'I', no emptiness or fullne ss, no internal organs or mundane existence, no night, no day, no Brahma, Vishnu , or S'iva, no week, fortnight, month, or year, no unsteadiness, no Brahmaloka, Vaikuntha, Kailasa and others, no Swarga, Indra, Agniloka, Agni, Yamaloka, Yama, vayuloka, guardians of the world, three worlds--Bhuh, Bhuvah, Svah, Patala or s urface of earth, no science, nescience, maya, prakrti, inertness, permanency, tr ansience, destruction, movement, running, object of meditation, bathing, mantra or object, no adorable object, anointment or sipping with water, no flower, frui t, sandal, light waved before god, praise, prostrations or circumambulation, no entreaty, conception of separateness even, oblation of food, offered food, sacri fice, actions, abuse, praise, Gayatri and sandhi (period of junction, such as tw ilight, etc.), no mental state, calamity, evil desire, bad soul, chandala (low c aste person) pulkasa, unbearableness, unspeakableness, kirata (hunter), kaitava (demon), partiality, partisanship, ornament, chief, or pride, no manyness, no on eness, durability, triad, tetrad, greatness, smallness, fullness, or delusion, n o kaitava, Benares, tapas, clan, family, sutra, greatness, poverty, girl, old wo man or widow, no pollution, birth, introvision or illusion, no sacred sentences,

identity, or the siddhis, anima, etc. "Everything being consciousness alone, there is no fault in anything. Everything being of the nature of Sat alone, is Sachchidananda only. Brahman alone is ever ything and there is nothing else. So '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 without being subject to mundane existence. I am Brahman alone [p. 101] without any manas, any buddhi, organs or body. I am Brahman alone not perceivabl e. I am Brahman alone and not Jiva. I am Brahman alone and not liable to change. I am Brahman alone and not inert. I am Brahman alone and have no death. I am Br ahman alone and have no pranas. I am Brahman alone and greater than the great. T his is Brahman. Great is Brahman. Truth is Brahman. It is all-pervading. Time is Brahman. Kala is Brahman. Happiness is Brahman. It is self-shining. One is Brah man. Two is Brahman. Delusion is Brahman. Kama and others are Brahman. Badness i s Brahman. Goodness is Brahman. It is of the form of restraint, quiescence, the all-pervading and the all-powerful. The Loka (world) is Brahman. Guru is Brahman . Disciple is Brahman. It is Sadas'iva. (That which) is before is Brahman. (That which will be) hereafter is Brahman. Purity is Brahman. Auspiciousness and inau spiciousness are Brahman. Jiva always is Brahman. I am Sachchidananda. All are o f the nature of Brahman. The universe is said to be of the nature of Brahman. Br ahman is itself. There is no doubt of it. There is nothing out of itself. The le tter Om of the form of consciousness is Brahman alone. Everything is itself. I a lone am the whole universe and the highest seat, have crossed the gunas and am g reater than the great, the supreme Brahman, Guru of Gurus, the support of all an d the bliss of bliss. There is no universe besides Atma. The universe is of the nature of Atma. There is nowhere (or no place) without Atma. There is not even g rass different from Atma. There is not husk different from Brahman. The whole un iverse is of the nature of Atma. All this is of the nature of Brahman. Asat is n ot of the nature of Brahman. There is not a grass different from Brahman. There is not a seat different from Brahman; there is not a Guru different from Brahman ; there is not a body different from Brahman. There is nothing different from Br ahman like I-ness or you-ness. Whatever is seen in this world, whatever is spoke n of by the people, whatever is enjoyed everywhere--all these are asat (unreal) only. The differences arising from the actor, action, qualities, likes, taste an d gender--all these arise from asat and are (but) pleasurable. [p. 102] [paragraph continues] The differences arising from time, objects, actions, succe ss or defeat and whatever else--all these are simply asat. The internal organ is asat. The organs are asat. All the pranas, the collections of all these, the fi ve sheaths, the five deities, the six changes, the six enemies, the six seasons, and the six tastes, are asat. I am Sachchidananda. The universe is rootless. I am Atma alone, Chit and Ananda. The scenes of mundane existence are not differen t. I am the Truth of the nature of Ananda and of the nature of the imponderable Chit. All this is of the nature of jnana. "I am the secondless, having jnana and bliss. I am of the nature of an illuminat or of all things. I am of the nature of all non-being. I alone shine always. The refore how can I with such a nature become asat? That which is called 'thou' is the great Brahman of the nature of the bliss of consciousness and of the nature of chit having chidakas' and chit alone as the great bliss. Atma alone is 'I'. A sat is not 'I'. I am Kutastha, the great guru and Sachchidananda alone. I am thi s born universe. No time, no universe, no maya, no prakrti (in me). I alone am t he Hari. Personally, I alone am the Sadas'iva. I am of the nature of pure consci ousness. I am the enjoyer of pure sattva. I am the only essence full of chit. Ev

erything is Brahman and Brahman alone. Everything is Brahman and is chit alone. I am of the nature of the all-latent and the all-witness. I am the supreme Atma, the supreme Jyotis, the supreme wealth, the supreme goal, the essence of all ve dantas, the subject discussed in all the S'astras the nature of yogic bliss, the ocean of the chief bliss, the brightness of all wisdom, of the nature of chief wisdom, the brightness of the fourth state and the non-fourth but devoid of them , the indestructible chit, truth, Vasudeva, the birthless, and the deathless Bra hma, Chidakas', the unconditioned, the stainless, the immaculate, the emancipate d, the utterly emancipated, the soulless, the formless and of the nature of the non-created universe. "The universe which is assumed as truth and non-truth does not really exist. Bra hman is of the nature of eternal bliss and [p. 103] is even by itself. It is endless, decayless, quiescent and of one nature only. I f anything is other than myself, then it is as unreal as the mirage in an oasis. If one should be afraid of the son of a barren woman, or if a powerful elephant be killed by means of the horns of a hare, then the world (really is). If one ( person) can quench his thirst by drinking the waters of the mirage, or if one sh ould be killed by the horns of a man, then the universe really is. The universe exists always in the true Gandharva city (merely unreal). When the blueness of t he, sky really exists in it, then the universe really is. When the silver in mot her-of-pearl can be used in making an ornament, when a man is bitten by (the con ception of) a snake in a rope, when the flaming fire is quenched by means of a g olden arrow, when milky food is obtained in the (barren) forest of Vindhya (moun tains), when cooking can take place by means of the fuel of (wet) plantain trees , when a female (baby) just born begins to cook, when curds resume the state of milk, or when the milk (milked) goes back through the teats of a cow, then will the universe really be. When the dust of the earth shall be produced in the ocea n, when the maddened elephant is tied by means of the hair of a tortoise, when ( mountain) Meru is shaken by the thread in the stalk of a lotus, when the ocean i s bound by its rows of tides, when the fire flames downwards, when flame shall b ecome (really) cold, when the lotus shall grow out of flaming fire, when Indrani la (sapphire) arises in the great mountains, when Meru comes and sits in the lot us-eye, when a mountain can become the offspring of a black bee, when Meru shall shake, when a lion is killed by a gnat, when the three worlds can be found in t he space of the hollow of an atom, when the fire which burns a straw shall last for a long time, when the objects seen in a dream shall come in the waking state , when the current of a river shall stand still (of itself), when the delivery o f a barren woman shall be fruitful, when the crow shall walk like a swan, when t he mule shall fight with a lion, when a great ass shall walk like an elephant, w hen the full moon shall become a sun, when Rahu (one of the nodes) shall abandon the sun and the moon, when a good crop shall arise out of the [p. 104] waste (burnt) seeds, when the poor shall enjoy the happiness of the rich, when t he lions shall be conquered by the bravery of dogs, when the heart of Jnanis is known by fools, when the ocean is drunk by the dogs without any remainder, when the pure akas' shall fall upon men, when heaven shall fall on the earth, when th e flower in the sky shall emit fragrance, when a forest appearing in pure akas' shall move, and when reflection shall arise in a glass simply (without mercury o r anything else in its back), then the world really is. There is no universe in the womb of Aja (the unborn Brahman)--there is no universe in the womb of Atma. Duality and non-duality, which are but the results of differentiation, are reall y not. All this is the result of maya. Therefore, there should be Brahma-Bhavana . If misery should arise from the conception of 'I am the body,' then it is cert ain 'I am Brahman.' The knot of the heart is the wheel of Brahman, which cuts as

under the knot of existence. When doubt arises in one, he should have faith in B rahman. That non-dual Brahman, which is eternal and of the form of unconditioned bliss, is the guard of Atma against the chief of the form of not-Atma. Through instances like the above is established the nature of Brahman. Brahman alone is the all-abode. Abandon the name even of the universe. Knowing for certain 'I am Brahman,' give up the 'I'. Everything disappears as the flower from the hands of a sleeping person. There is neither body nor karma. Everything is Brahman alone . There are neither objects, nor actions, nor the four states. Everything which has the three characteristics of vijnana is Brahman alone. Abandoning all action , contemplate 'I am Brahman,' 'I am Brahman'. There is no doubt of this. I am Br ahman of the nature of chit. I am of the nature of Sachchidananda. "This great science of S'ankara should never be explained to any ordinary person , to an atheist or to a faithless, ill-behaved or evil-minded person. It should be, after due examination, given to the high-souled ones whose minds are purifie d with devotion to their gurus. It should be taught for a year and a half. Leavi ng off thoroughly and entirely the practice [p. 105] recommended by the (other) Upanishads, one should study the Tejobindu-Upanishad always with delight. By once studying it, he becomes one with Brahman. Thus ends the sixth chapter. Thus ends the Upanishad." Footnotes ^78:1 Tejas is spiritual light and bindu is seed; hence the seed or source of sp iritual light. ^78:2 This probably refers to the triangle appearing in the disciples. ^79:1 All these parts of yoga are explained here from the standpoint of vedanta. ^82:1 Sanaka is one of the four Kumaras in the Puranas who refused to create; Su ka is the son of Veda-Vyas. ^82:2 The Kumara is the son of S'iva called Kartikeya the six-faced, symbolising the six-faced Mars in one sense. ^86:1 Sesha, meaning remainder is the serpent representing time. ^93:1 Herein is given the hint as to the difference of functions between an Isht a-devata and a Guru. ^95:1 The four moving considerations (of vedanta) are subject (Brahman), object, relationship, and the qualified person. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 106]

BRAHMOPANISHAD [*1]

OF

KRSHNA-YAJURVEDA [This Upanishad is intended to give a complete and clear idea of the nature of A tma, that has four avasthas (states of consciousness) and four seats, for the be tter consummation of the nirguna dhyana.] OM. S'aunaka Mahas'ala questioned the holy Sage Pippalada of the Angiras gotra t hus: "In this beautiful Brahmapura of body, the fit residence of divine beings, how are (the deities of) vak, etc., located? How do they function? To whom belon gs this power? He to whom this power belongs, what is He?" Pippalada then having deeply considered, imparted to him the Brahmavidya (divine wisdom), that most excellent of all things. "It is prana (i.e.,) Atma. It is At ma that exercises this power. It is the life of all Devas. It is their death and (their) life. Brahman that shines pure, nishkala, resplendent, and all-pervadin g, in this divine Brahmapura (of body), rules (all). The Jiva (identifying himse lf with) the indriyas, rules them like a spider. The spider throws out from a si ngle thread out of his body a whole web, and draws it into himself by that same thread; so prana, whenever it goes, draws after it the objects of its creation ( vak, etc.). During sushupti, (the prana) goes to its seat (Brahman) through the nadis of which is the devata, like an eagle, that making air as the means of com munication, reaches his abode. They say, as devadatta, though beaten (during sus hupti) by a stick, etc., does not move, so also the actor does not suffer or enj oy for the [p. 107] merits or demerits of religious actions. Just as a child obtains happiness witho ut desiring for it (in play), so also devadatta obtains happiness in sushupti. H e certainly knows, (being) Param-Jyotis, and the person desiring jyotis, enjoys bliss in the contemplation of jyotis. Then he comes back to the dream-plane by t he same way, like a caterpillar. It remaining on a blade of grass, first puts fo rward its foot on another blade in front, conveys its body to it, and having got a firm hold of it, then only leaves the former and not before. So this is the j agrata state. As this (devadatta) bears at the same time eight skulls, so this j agrata, the source of Devas and Vedas, clings to a man like the breasts in a wom an. During the jagrata avastha, merit and demerit are postulated of this Deva (p ower); he is capable of great expansion and is the inner mover. He is khaga (bir d), karkata (crab), pushkara (akas'), prana, pain, parapara, Atma and Brahman. T his deity causes to know. He who knows thus obtains Brahman, the supreme, the su pport of all things, and the Kshetrajna. He obtains Brahman, the supreme, suppor t of all things, and the Kshetrajna. [*1] "The Pursuha has four seats--navel, heart, neck, and head. There Brahman w ith the four feet specially shines. Those feet are jagrata, svapna, sushupti, an d turya. In jagrata he is Brahma, in svapna Vishnu, in sushupti Rudra, and in tu rya the supreme Akshara. He is Aditya, Vishnu, Is'vara, Purusha, prana, jiva, ag ni, the resplendent. The Para-Brahman shines in the midst of these. He is withou t manas, ear, hands, feet, and light. There the worlds are no worlds, Devas no D evas, Vedas no Vedas, sacrifices no sacrifices, mother no mother, father no fath er, daughter-in-law no daughter-in-law, chandala no chandala, paulkasa no paulka sa, s'ramana no s'ramana, hermits no hermits; so one only Brahman shines as diff erent. In the Hrdayakas' (akas' in the heart) is the Chidakas'. That is Brahman. It is extremely subtle. The Hrdayakas' can be known. This moves in it. In Brahm an, everything is strung. Those who thus know the Lord know everything. In him t he Devas, the worlds, the Pitrs and the Rshis do not rule. He who has awakened k nows everything.

[p. 108] [paragraph continues] All the Devas are in the heart; in the heart are all the p ranas: in the heart are prana, jyotis and that three-plied holy thread. In the h eart in Chaitanya, it (prana) is. [*1] Put on the yajnopavita (holy thread), th e supreme, the holy, which came into existence along with the Prajapati, which g ives long life and which is very excellent; let this give you strength and tejas . The wise man having shaved his head completely, should throw away the external thread. He should wear, as the holy thread, the supreme and indestructible Brah man. It is called sutra, because suchanat (indicating) (that the Atma is in the heart). Sutra means the supreme abode. He who knows that sutra is a vipra (brahm ana), he has crossed the ocean of the Vedas. On that sutra (thread), everything is strung, like the beads on the thread. The yogin, well versed in yoga and havi ng a clear perception of Truth, should wear the thread. Practising the noble yog a, the wise man should abandon the external thread. He who wears the sutra as Br ahman, he is an intelligent being. By wearing the sutra, he is not polluted. The y whose sutra is within, whose yajnopavita is jnana--they only know the sutra, a nd, they only wear the yajnopavita in this world. Those whose tuft of hair is jn ana, who are firmly grounded in jnana and whose yajnopavita is jnana, consider j nana only as supreme. Jnana is holy and excellent. He whose s'ikha (tuft of hair ) is jnana like the s'ikhi (flame of agni)--he, the wise one, only wears a true s'ikha; others wear a mere tuft of hair. Those brahmanas and others who perform the ceremonies prescribed in the Vedas--they wear this thread only as a symbol o f their ceremonies. Those who know the Vedas say that he only is a true brahmana who wears the s'ikha of jnana and whose yajnopavita is the same (jnana). This y ajnopavita (Yajna means Vishnu or sacrifice and Upavita is that which surrounds; hence that which surrounds Vishnu) is supreme and is the supreme refuge. He who wears that really knows--he only wears the sutra, he is Yajna (Vishnu) and he o nly knows Yajna (Vishnu). One God hidden in all things, pervades all things and is the Inner Life of all things. He awards the fruits [p. 109] of karma, he lives in all things, he sees all things without any extraneous help , he is the soul of all, there is nothing like him, and he is without any gunas (being secondless). He is the great wise one. He is the one doer among the many action-less objects. He is always making one thing appear as several (by maya). Those wise men who see him in buddhi, they only obtain eternal peace. Having mad e Atma as the (upper) arani (attritional piece of wood) and Pranava the lower ar ani, by constant practice of dhyana one should see the concealed deity. As the o il in the sesamum seed, as the ghee in the curds, as the water in the rivers, an d as the fire in the arani, so they who practise truth and austerities see Him i n the buddhi. As the spider throws out and draws into itself the threads, so the jiva goes and returns during the jagrata and the svapna states. The heart is in the form of a closed lotus-flower, with its head hanging down; it has a hole in the top. Know it to be the great abode of All. Know that during jagrata it (jiv a) dwells in the eye, and during svapna in the throat; during sushupti, it is in the heart and during turya in the head. [*1] (Because buddhi unites) the Praty agatma with the Paramatma, the worship of sandhya (union) arose. So we should pe rform sandhyavandana (rites). The sandhyavandana performed by dhyana requires no water. It gives no trouble to the body or the speech. That which unites all thi ngs is the sandhya of the one-staffed (sannyasins). Knowing That from which spee ch and mind turn back without being able to obtain it and That which is the blis s of jiva, the wise one is freed. The secret of Brahmavidya is to reveal the rea l nature of the Atma, that is all-pervading, that is like ghee in the milk, that is the source of atmavidya and tapas and to show that everything is in essence one. "So ends the Brahmopanishad."

Footnotes ^106:1 In this Upanishad, the Southern Indian edition begins later on but the ot her portions also are given as being fuller. ^107:1 The South Indian Edition begins here. ^108:1 This mantra is repeated whenever the holy thread is newly worn. ^109:1 The five sentences from here relating to Sandhya are not to be found in t he South Indian Edition. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 110]

VAJRASUCHI [*1]-UPANISHAD

OF

SAMAVEDA I NOW proceed to declare the vajrasuchi--the weapon that is the destroyer of ign orance--which condemns the ignorant and praises the man of divine vision. There are four castes--the brahmana, the kshatriya, the vais'ya, and the s'udra. Even the smrtis declare in accordance with the words of the vedas that the brah mana alone is the most important of them. Then this remains to be examined. What is meant by the brahmana? Is it a jiva? I s it a body? Is it a class? Is it jnana? Is it karma? Or is it a doer of dharma? To begin with: is jiva the brahmana? No. Since the jiva is the same in the many past and future bodies (of all persons), and since the jiva is the same in all o f the many bodies obtained through the force of karma, therefore jiva is not the brahmana. Then is the body the brahmana? No. Since the body, as it is made up of the five elements, is the same for all people down to chandalas, [*2] etc., since old age and death, dharma and adharma are found to be common to them all, since there i s no absolute distinction that the brahmanas are white-coloured, the kshatriyas red, the vais'yas yellow, and the s'udras dark, and since in burning the corpse of his father, etc., the stain of the murder of a brahmana, etc., will accrue to the son, etc., therefore the body is not the brahmana. [p. 111] Then is a class the brahmana? No. Since many great Rshis have sprung from other castes and orders of creation--Rshyas'rnga was born of deer; Kaus'ika, of Kus'a grass; Jambuka of a jackal; Valmiki of valmika (an ant-hill); Vyasa of a fisherm an's daughter; Gautama, of the posteriors of a hare; Vasishtha of Urvas'i [*1]; and Agastya of a water-pot; thus have we heard. Of these, many Rshis outside the caste even have stood first among the teachers of divine Wisdom; therefore a cl

ass is not the brahmana. Is jnana the brahmana? No. Since there were many kshatriyas and others well vers ed in the cognition of divine Truth, therefore jnana is not the brahmana. Then is karma the brahmana? No. Since the prarabdha [*2], sanchita [*3], and aga mi [*4] karmas are the same for all beings, and since all people perform their a ctions as impelled by karma, therefore karma is not the brahmana. Then is a doer of dharma (virtuous actions) the brahmana? No. Since there are ma ny kshatriyas, etc., who are givers of gold, therefore a doer of virtuous action s is not the brahmana. Who indeed then is brahmana? Whoever he may be, he who has directly realised his Atma and who is directly cognizant, like the myrobalan in his palm, of his Atma that is without a second, that is devoid of class and actions, that is free fro m the faults of the six stains [*5] and the six changes, [*6] that is of the na ture of truth, knowledge, bliss, and eternity, that is without any change in its elf, that is the substratum of all the kalpas, that exists penetrating all thing s that pervades everything within and without as akas', that is of nature of und ivided bliss, that cannot be reasoned about and that is known only by direct cog nition. He who by the reason of having obtained his wishes is devoid of the faul ts of thirst after worldly objects and passions, who is the possessor of the qua lifications beginning [p. 112] with s'ama [*1], who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by pride, egoism, etc., who pos sesses all these qualities and means--he only is the brahmana. Such is the opinion of the vedas, the smrtis, the itihasa and the puranas. Other wise one cannot obtain the status of a brahmana. One should meditate on his Atma as Sachchidananda, and the non-dual Brahman. Yea, one should meditate on his At ma as the Sachchidananda Brahman. Such is the Upanishad. Footnotes ^110:1 Lit., the diamond-needle-Upanishad. ^110:2 The lowest class of persons among the Hindus. ^111:1 One of the celestial nymphs dancing in the court of Indra. ^111:2 The karmic affinities generated by us in our former lives, the fruit of w hich is being enjoyed in our present life. ^111:3 The karmic affinities generated by us in our former lives and collected t ogether to be enjoyed in our future lives. ^111:4 The affinities generated by us in our present life to be enjoyed hereafte r. ^111:5 The six stains--hunger, thirst, grief, confusion, old age, and death. ^111:6 Birth, existence, etc. ^112:1 Sama, dama, uparati, titiksha, samadhana, and sraddha. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts.

com [p. 113]

S'ARIRAKA-UPANISHAD [*1]

OF

KRSHNA-YAJURVEDA OM. The body is a compound of prthivi (earth) and other mahabhutas (primordial e lements, as pas or water, agni or fire, vayu or air, and akas'). (In the body), that which is hard is (of the essence of) earth; that which is liquid is (of the essence of) water; that which is hot is (of the essence of) fire; that which mo ves about is (of the essence of) vayu; that which is perforated is (of the essen ce of) akas'. The ear and others are the jnanendriyas (organs of sense). The ear is of the essence of akas', the skin of the essence of vayu, the eye of the ess ence of fire, the tongue of the essence of water, and the nose of the essence of earth; sound, touch, form, taste, and odour being respectively the objects of p erception for these organs. These arose respectively out of the primordial eleme nts, beginning with earth. The mouth, the hands, the legs, the organs of excreti on and the organs of generation are the karmendriyas (or organs of action). Thei r functions are respectively talking, lifting, walking, excretion, and enjoyment . Antahkarana (or the internal organ) is of four kinds--manas, buddhi, ahankara, and chitta. Their functions are respectively sankalpa-vikalpa, (or will-thought and doubt), determination, egoism, and memory. The seat of manas is the end of the throat, that of buddhi the face, that of ahankara the heart, and that of chi tta the navel. The bone, skin, nadis, nerves, hair, and flesh are of the essence of earth. Urine, [p. 114] phlegm, blood, s'ukla (or sperm), and sweat are of the essence of water. Hunger, thirst, sloth, delusion, and (desire of) copulation are of the essence of fire. Walking, scratching, opening and closing the gross eyes, etc., are of the essen ce of vayu. Desire, anger, avarice, delusion, and fear are of the essence of aka s'. Sound, touch, form, taste, and odour are the properties of earth: sound, tou ch, form, and taste are the properties of water: sound, touch, and form, are the properties of fire: sound and touch are the properties of vayu: sound alone is the property of akas'. There are three gunas (or qualities), sattvika, rajasa, a nd tamasa. Non-killing, veracity, not stealing, continence, non-covetousness, re fraining from anger, serving the guru, purity (in mind and body), contentment, r ight conduct, abstinence from self-praise, freedom from pompousness, firm convic tion in the existence of God, and not causing any injury to others--all these ar e to be known as sattvika-gunas chiefly. I am the actor, I am the enjoyer, I am the speaker, and I am the egoistic--such are said by knowers of Brahman to be ra jasa-gunas. Sleep, sloth, delusion, desire, copulation, and theft are said by ex pounders of the Vedas to be tamasa-gunas. Those having sattva-guna (go) up (viz. , to higher spheres)--those having rajasa-guna (stay) in the middle (viz., the s phere of earth)--those having tamasa-guna (go) down (viz., to hell, etc.). Perfe ct (or divine) knowledge is of sattvika-guna; knowledge of dharma is of rajasa-g una, and mental darkness is of tamasa. Jagrata (waking state), svapna (dreaming state), sushupti (dreamless sleeping state), and turya (the fourth state beyond these three) are the four states. Jagrata is (the state) having (the play of) th

e fourteen organs, the organs of sense (five), the organs of action (five), and the four internal organs. Svapna is (the state) associated with the four interna l organs. Sushupti is (the state) where the chitta is the only organ. Turya is t hat state having jiva alone. Regarding jivatma and Paramatma (enjoying the three states) of a person with opened eyes, with closed eyes, and with eyes in an int ermediate state with neither, jiva is said to be the Kshetrajna (the lord of the body). The organs of sense [p. 115] [paragraph continues] (five), the organs of action (five), pranas (five), manas, and buddhi--all these seventeen are said to constitute the sukshma or linga (vi z., subtle) body. Manas, buddhi, ahankara, akas', vayu, fire, water, and earth-these are the eight prakrtis (or matter): ear, skin, eye, tongue, nose the fifth , the organs of excretion, the organs of secretion, hands, legs, speech the tent h, sound, form, touch, taste, and odour are the fifteen modifications (of the ab ove eight prakrtis). Therefore the tattvas are twenty-three. The twenty-fourth i s avyakta (the undifferentiated matter) or pradhana. Purusha is other than (or s uperior to) this. Thus is the Upanishad. Footnotes ^113:1 This Upanishad treats of Sarira or the body. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 116]

GARBHA-UPANISHAD [*1]

OF

KRSHNA-YAJURVEDA OM. The body is composed of the five (elements); it exists in the five (objects of sense, etc.); it has six supports: it is associated with the six gunas; it ha s seven dhatus (essential ingredients) and three malas (impurities); it has thre e yonis (wombs) and is formed of four kinds of food. Why is the body said to be composed of five? Because there are five elements in this body (viz.), prthivi, apas, agni, vayu, and akas'. In this body of five ele ments, what is the prthivi element? what apas? what agni? what vayu? and what ak as'? Prthivi is said to be that which is hard; apas is said to be that which is liquid; agni is said to be that which is hot; vayu is that, which moves; akas' i s that which is full of holes (or tubes [*2]). Of these, prthivi is seen in supp orting (objects), apas in cohesion, tejas (or agni) in making forms visible, vay u in moving, akas' chiefly in avakas'a (viz., giving space). (Then what are the five objects of sense, etc.?) The ear exists in sound, the skin in touch, the ey e in forms, the tongue in taste, and the nose in odour. (Then) the mouth (exists ) in speech, the hand in lifting, the feet in walking, the anus in excreting, an d the genitals in enjoying. (Then) through buddhi, one knows and determines; thr ough manas, he thinks and fancies; through chitta, he recollects; through ahanka ra, he feels the idea of 'I'. Thus these perform their respective functions.

[p. 117] Whence the six supports? There are six kinds of rasas (essences or tastes)--swee t, sour, saltish, bitter, astringent, and pungent. The body depends upon them wh ile they depend upon the body. There are six changes of state (viz.), the body e xists, is born, grows, matures, decays, and dies. And there are also six chakras (wheels) depending on the dhamani (nerves), (viz.), muladhara, svadhishthana, m anipuraka, anahata, vis'uddhi, and ajna. Also the gunas are six--kama (passion) and others and s'ama (mental restraint) and others; there being properly--associ ation (with the former) and devotion (to the latter). Then there are seven kinds of sounds, (viz.), shadja (sa), rshabha (ri), gandhara (ga), madhyama (ma), pan chama (pa), daivata (da), and nishada (ni), which are stated to be seven agreeab le and disagreeable ones; and there are seven kinds of dhatus having seven colou rs, (viz.), s'ukla (white), rakta (red), krshna (dark-blue or indigo), dhumra (b lue), pita (yellow), kapila (orange-red), and pandara (yellowish white). In whom soever these substances arise and increase, the rasa (essence) is the cause of t he one following and so on (as stated below). (These) rasas are six in number; f rom the rasas (probably chyme) arises blood: from blood, flesh; from flesh, fat; from fat, bones; from bones, marrow; and from marrow, s'ukla (the male seminal fluid). From the union of s'ukla and s'onita (the female vital energy), occurs g arbha (conception in the womb). Being stationed in the heart, it is led. In the heart of persons, (there is) an internal agni; in the seat of agni, there is bil e; in the seat of bile, there is vayu; in the seat of vayu, is hrdya (heart or A tma). Through having connection at the rtu (season) fit for raising issues, it (the em bryo formed in the womb) is like water in the first night; in seven nights, it i s like a bubble; at the end of half a month, it becomes a ball. At the end of a month, it is hardened; in two months, the head is formed; in three months, the r egion about the feet; and in the fourth month, the region about the stomach and the loins and also ankle is formed; in the fifth month, the back (or spinal) bon e; in the sixth, the face of the nose, eyes, and ears; in the seventh, it become s united with Jiva (Atma); in the eighth month, it becomes full (of all organs); in the [p. 118] ninth, it becomes fatty. S'ukla belongs to men and s'onita to women. Each (by it self) is neutral (or is powerless). (But in their combination) a son is born whe n the father's seed preponderates. A daughter is born when the mother's seed pre ponderates. Should both be equal, a eunuch is born. Since females have more of p assion, on account of their deriving more pleasure (than males from sexual union ), a greater number of females are born. Action corresponds to the mental state (of the actor). Hence the child (born) takes after (the thought of) the parents. From parents with minds full of anxieties (at the time of union) are born the b lind, the lame, the hunchback, the dwarf, and the limbless. (From impregnation) during the eclipses of the sun and the moon, children are born with defective li mbs. Increase or decrease, similarities or dissimilarities of bodies arise (in c hildren) through the influence of time, place, action, dravya (substance), and e njoyment. From a well-conducted intercourse (or union), the child being born wit h the form of the father possesses, his qualities, just as the image in a glass reflects truly the original. When s'ukla bursts into two through the interaction (or blowing against one another) of the vayu of both s'ukla and s'onita, then t wins (of the same sex) are born. In the same manner when the retas (the seminal fluids), viz., (s'ukla and s'onita) of both the parents burst into two, then mix ed progeny (male and female) is the result. Among mankind, five embryos (only ca n be formed at a pregnancy in the womb). A womb with one embryo is common. There are some with two. Those with three are only to be found (as rarely) as one in a thousand. Where there is a frequent pouring (of seminal fluid into the womb),

a greater number of limbs is produced (in the child). When the pouring (within t he womb) is only once, then the child becomes dried up (or contracted). By pouri ng (within) more than once, couples are (sometimes) born. Then, (viz., in the ninth month), this (in the body) made of the five elements a nd able to sense odour, taste, etc., through tejas (spiritual fire), etc., which is also made up of the five elements--this cognizes the indestructible Omkara t hrough its deep wisdom and contemplation. It cognizes as the one letter [p. 119] [paragraph continues] (Om). Then there arise in the body the eight prakrtis [*1] and the sixteen vikaras (changes). Through the food and drink of the mother tra nsmitted through her nadis, the child obtains prana. In the ninth month, it is f ull of all attributes. It then remembers its previous births, finds out what has been done and what has not been done, and discriminates between actions, right and wrong. (Then it thi nks thus:) Many thousands of wombs have been seen by me, many kinds of food have been tasted (by me), and many breasts have been suckled (by me). All parts of t he world have been my place of birth, as also my burning-ground in the past. In eighty-four lakhs [*2] of wombs, have I been born. I have been often born and ha ve often died. I have been subject to the cycle of rebirths very often. I have h ad birth and death, again birth and death, and again birth (and so on). There is much suffering whilst living in the womb. Delusion and sorrow attend every birt h. In youth are sorrow, grief, dependence on others, ignorance, the non-performa nce of what is beneficial) laziness, and the performance of what is unfavourable . In adult age, (the sources of sorrow are) attachment to sensual objects and th e groaning under the three kinds [*3] of pain. In old age anxiety, disease, fear of death, desires, love of self, passion, anger, and non-independence--all thes e produce very great suffering. This birth is the seed of sorrow, and being of t he form of sorrow is unbearable. I have not attained the dharma of nivrtti, (viz ., the means of overcoming the cycle of re-birth) nor have I acquired the means of yoga and jnana. Alas! I am sunk in the ocean of sorrow and find no remedy for it. Fie on ajnana! fie on ajnana! fie on the troubles caused by passion and ang er; fie on the fetters of samsara (the mundane existence)! I shall attain wisdom from a guru. If I get myself freed from the womb, then I shall practise sankhya yoga which is the cause of the extinction of all evil and the bestower [p. 120] of the fruit of emancipation. If I get myself freed from the womb, I shall seek refuge in Mahes'vara (the great Lord) who is the cause of the extinction of all evil and bestower of the (four [*1]) ends of life. If I get myself freed from th e womb, then I shall seek refuge in that Lord of the world who is the Chidatma o f all s'aktis and the cause of all causes. If I get myself freed from the womb, then I shall seek refuge in that supreme Lord Bhargah (S'iva or light) who is pa s'upati (the lord of pas'us or souls), Rudra, Mahadeva (the great Deva) and the Guru of the world. If I get myself freed from the bondage of the womb, I shall p erform great penances. If I get myself freed from the passage of the womb, I sha ll worship Vishnu in my heart who is the bestower of nectar, who is bliss, who i s Narayana, and who never decays. I am now confined in my mother's womb; and wer e I freed from its bonds, I shall please the divine Vasudeva without diverting m y mind from Him. I am burnt through actions, good and bad, committed by me alone before for the sake of others, whilst those who enjoyed the fruits thereof have disappeared. Through non-belief (unspirituality), I formerly gave up all fear ( of sin) and committed sins. I now reap their fruits. I shall become a believer h ereafter [*2]." Thus does the Jiva (Atma) within the (mother's womb) contemplate again and again

the many kinds of miseries (it had undergone), and remembering always the miser ies of the cycle of re-births, becomes disgusted (with the material enjoyments o f the world), often fainting in the inmost centre (viz., heart) of all creatures at (the idea of) his avidya, desire, and karma. Then this being, who had entere d many hundreds of female wombs of beings (in the previous births), comes to the mouth of the womb wishing to obtain release. Here being pressed by the yantra ( neck of the uterus), it suffers much trouble. Moreover it is much affected by pr asuti (delivery) vayu. As soon as it is born, it comes in contact with the vaish navi vayu and ceases to remember anything of the past; [p. 121] it also ceases to see far and to be the cognizer of the real. Coming into contac t with the earth, it becomes fierce-eyed and debased. The evil of the eye after it is rubbed with (or cleaned by) water vanishes; and with it, vanishes memory o f birth and death, good and bad actions and their affinities. Then how does he u nderstand vayu, bile, and s'leshma (phlegm)? When they are in their proper state , they produce health: with their disturbance, diseases are generated. It should be known that one becomes capable of knowing through a proper quantity of bile; through having a little more or a little less of it, he comes to know more. Whe n the bile is changed (otherwise), he becomes changed and acts like a mad man. A nd that bile is agni. Agni influenced by karma is kindled by vayu, the source (o r seat) of virtue and vice, as fuel is kindled within (by fire) from without (by the wind). And of how many kinds is that agni? It has three bodies, three retas (seeds or p rogeny), three puras (cities), three dhatus, and three kinds of agni threefold. Of these three, Vais'vanara is bodiless. And that agni becomes (or is subdivided into) Jnanagni (wisdom-fire), Dars'anagni (eye-fire), and Koshthagni (digestive fire). Of these Jnanagni pertains to the mind; Dars'anagni pertains to the sens es; and Koshthagni pertains to dahara and daily cooks (or digests) equally whate ver is eaten, drunk, licked, or sucked through prana and apana. Dars'anagni is ( in) the eye itself and is the cause of vijnana and enables one to see all object s of form. It has three seats, the (spiritual) eye itself being the (primary) se at, and the eyeballs being the accessory seats. Dakshinagni is in the heart, Gar hapatya is in the belly, and in the face is Ahavaniya. (In this sacrifice with t he three agnis), the Purusha is himself the sacrificer; buddhi becomes his wife; santosha (contentment) becomes the diksha (vow) taken; the mind and the organs of the senses become the sacrificial vessels; the karmendriyas (organs of action ) are the sacrificial instruments. In this sacrifice of the body, the several de vas who become the rtvijas (sacrificial priests) perform their parts following t he master of the sacrifice, (viz., the true individuality), wherever he goes. In this (sacrifice), the body is the sacrificial place, [p. 122] the skull of the head is the fire-pit, the hairs are the kus'a grass; the mouth is the antarvedi (raised platform in sacrifice); kama (or passion) is the clarif ied butter; the period of life is the period of sacrifice; nada (sound) produced in dahara (heart) is the samaveda (recited during the sacrifice); vaikhari is t he yajus (or yajurveda hymns); para, pas'yanti, and madhyama [*1] are the rks (o r rgveda hymns); cruel words are the atharvas (atharvaveda hymns) and khilas (su pplementary texts of each veda); true words are the vyahrtis [*2]. Life, strengt h, and bile are the pas'us (sacrificial creatures) and death is avabhrta (the ba th which concludes the sacrifice). In this sacrifice, the (three) fires blaze up and then according to (the desires of) the , the devas bless him. All who are l iving (in this world) are the sacrificers. There is none living who does not per form yajna (sacrifice). This body is (created) for yajna, and arises out of yajn a and changes according to yajna. If this yajna is continued in a direction chan ged (from the right course, or is abused), then it leads to an ocean of misery.

In this body, there are sixteen side-teeth, having each a membrane (as its root) and fifteen openings. It (the body) is measured by ninety-six digits. There are in it fourteen nadi seats and 108 joints. There are seventy-two tubes seats wit h seventy-two nadis between them, of which three are important, viz., ida, pinga la, and sushumna, the fourth is puritati, and jivata the fifth. Above jivata is bile and near bile is Puritati. Above the navel, two digits to the left of it, i s seated the source of bile. The food taken in is divided into three parts--urin e, faeces, and sara (the essence or chyme). The urine dividing itself into two, spreads to the left below the navel. The faeces is in the right side and is of s even kinds. The sara is of five kinds and spreads itself over the body. Hence th e semen and blood are produced from food and drink. In this body, vayu which is moving as prana is the Sutratma. Through it, one inspires and expires and moves (his limbs). Without it, no limb of the body will be [p. 123] animated. Through vayu, the current of blood is driven into the midis from the c hakra (plexus) of the heart, and those which can be touched (on the body) are ea sily discernible. The juicy essences (of food) which arise out of digestion ente r the womb which is suspended in the stomach of the mother and coming near the c hild's head nourishes the child's prana through the sushumna (on the head or pin eal gland). Sushumna is the Brahma-nadi. Prana and others are found there. It (p rana) descends lower and lower as the time of birth approaches and settles in th e heart when the child is born. Through yoga, it should be brought from the midd le of the eyebrows to the end of sushumna (viz., the pineal gland), when he beco mes the cognizer of the Real like the child in the womb. In the body of this nat ure, Atma is latent and deathless, and is the witness and Purusha. It lives in t his body, being enveloped (by maya). Prani (or the jiva having prana) has abhima na (identification with the body) on account of avidya. Ajnana which surrounds i t is the seed; the antahkarana (internal organ) is the sprout and the body is th e tree. In this tree (of body), there are eight crores of hairs, eighty hundreds of joints, nine hundreds of tendons, eight palams of heart [*1], twelve palams of tongue, one prastha (or two palams) of bile; one adhaka of phlegm, one kudupa (or 1/4 prastha) of s'ukla and two prasthas of marrow. One should consider eve rything as evanescent, like the child in the womb (with its prana, etc.,) statio ned in the sushumna (of the head). Then he becomes freed and gets no more body. If not, an ignorant man becomes subject to the cycle of re-births, etc., is expo sed like a worm to the drink of urine and faeces, and undergoes in this body the sufferings of hell. Therefore knowing all this, one should be averse to worldly objects. Thus ends the moksha-s'astra of Pippalada--thus ends the moksha-s'astr a of Pippalada. Thus ends the Upanishad. Footnotes ^116:1 The Upanishad treating of embryo, etc. ^116:2 The Sanskrit word 'sushira' means perforated or tubular. ^119:1 The eight prakrtis are mulaprakrti, mahat, ahankara, and the five element s; the sixteen vikaras are the five organs of sense, the five organs of action, the five pranas, and antahkarana. ^119:2 The Hindus believe in so many number of wombs to be born on the earth. ^119:3 Those that arise from the body, the elements, and the devas. ^120:1 They are kama (passion), artha (acquisition of wealth), dharma (performan ce of duty), and moksha (salvation).

^120:2 The reason why it remembers them seems to be that the jivatma is in the p ineal gland then, prior to its coming down. ^122:1 Vaikhari and the three others are the different stages of nada (sound). ^122:2 Vyahrtis are parts of the Gayatri Mantra, viz., Bhuh, Bhuvah, Suvah. ^123:1 Eight palams are 3/5 of a lb. (avdp.) Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 124]

TARASARA-UPANISHAD [*1]

OF

S'UKLA-YAJURVEDA OM. Brhaspati asked Yajnavalkya: "That which is called Kurukshetra is the place of the sacrifice of the Devas and the spiritual seat of all beings. Therefore wh ere should one go in order that he may cognize Kurukshetra, the place of the sac rifice of the Devas and the spiritual seat of all beings?" (To which Yajnavalkya replied:) "Avimukta [*2] is Kurukshetra, the place of the sacrifice of the Deva s and of the study of Brahman, because it is there that Rudra initiates one into the Taraka [*3] Brahman when prana (life) goes out. Through this, one becomes i mmortal and the enjoyer of moksha. Therefore one should always be in the midst o f that place avimukta, and should never leave, O reverend sir, avimukta." Thus s aid Yajnavalkya. Then Bharadvaja asked Yajnavalkya: "What is taraka? what is that which causes on e to cross (this mundane existence)." To which Yajnavalkya replied: "Om-Namo-Nar ayanaya is the taraka. It should be worshipped as Chidatma. Om is a single sylla ble and of the nature of Atma. N amah is of two syllables and is of the nature o f prakrti (matter). Narayarnaya is of five syllables and is of the nature of Par abrahman. He who knows this becomes immortal. Through Om, is Brahma produced; th rough Na is Vishnu produced; through Ma is Rudra produced; through Na is Is'vara produced; through Ra is the Anda-Virat (or Virat of the universe) produced; thr ough Ya is [p. 125] [paragraph continues] Purusha produced; through Na is Bhagavan (Lord) produced; and through Ya is Paramatma produced. This Ashtakshara (eight syllables) of Nara yana is the supreme and the highest Purusha. Thus is the Rgveda with the first f oot (or half). That which is Om is the indestructible, the supreme, and Brahman. That alone should be worshipped. It is this that is of the eight subtle syllabl es. And this becomes eight, being of eight forms. A is the first letter; U is th e second; M is the third; Bindu is the fourth; Nada is the fifth; Kala is the si xth; Kalatita (that beyond kala) is the seventh; and that which is beyond these is the eighth. It is called Taraka, because it enables one to cross this mundane existence. Know that Taraka alone is Brahman and it alone should be worshipped. " The (following) verses may be quoted here: "From the letter A came Brahma name

d Jambavan (the bear [*1]). From the letter U came Upendra [*2], named Hari. Fro m the letter M came S'iva, known as Hanuman [*3]. Bindu is named Is'vara and is S'atrughna, the Lord of the discus itself. Nada should be known as the great Lor d named Bharata and the sound of the conch itself. From Kala came the Purusha hi mself as Lakshmana and the bearer of the earth. Kalatita is known as the goddess Sita Herself. That which is beyond is the Paramatma named S'ri-Rama and is the highest Purusha. All this is the explanation of the letter Om, which is the past , the present, and future, and which is other than these (viz.,) tattva, mantra, varna, (colour), devata (deity), chhandas (metre), rk, kala, s'akti, and srshti (creation). He who knows this becomes immortal. (Thus is) Yajurveda with the se cond foot." Then Bharadvaja asked Yajnavalkya: "Through what mantra is Paramatma pleased and shows his own Atma (to persons)? Please tell this." Yajnavalkya replied: "(1st Mantra:) Om. He who is S'ri-Paramatma, Narayana, and the Lord described by (the letter) A and is Jambavan (the bear) and Bhuh, Bhuvah, and Suvah: Salutati on to Him." [p. 126] "(2nd Mantra:) He who is Paramatma, Narayana, and the Lord described by (the let ter) U and is Upendra (or) Hari and Bhuh, Bhuvah, and Suvah: Salutation to Him. "(3rd Mantra:) Om. He who is S'ri-Paramatma, Narayana, and the Lord described by (the letter) M and is of the form of S'iva (or), Hanuman and Bhuh, Bhuvah, and Suvah: Salutation to Him. "(4th Mantra:) Om. He who is S'ri-Paramatma, Narayana, the Lord of S'atrughna [* 1] of the form of Bindu and the Bhuh, Bhuvah, and Suvah: Salutation to Him. "(5th Mantra:) Om. He who is S'ri-Paramatma, Narayana, and the Lord, and is Bhar ata [*1] of the form of Nada and the Bhuh Bhuvah, and Suvah: Salutation to Him. "(6th Mantra:) Om. He who is S'ri-Paramatma, Narayana, and the Lord, and is Laks hmana of the form of Kala and the Bhuh, Bhuvah, and Suvah: Salutation to Him. "(7th Mantra:) Om. He who is S'ri-Paramatma, Narayana, and the Lord, and is Kala tita, the Goddess Sita, of the form of Chit and the Bhuh, Bhuvah, and Suvah: Sal utation to Him. "(8th Mantra:) Om. He who is S'ri-Paramatma, Narayana, and the Lord that is beyo nd that (Kalatita), is the supreme Purusha, and is the ancient Purushottama, the eternal, the immaculate, the enlightened, the emancipated, the true, the highes t bliss, the endless, the secondless, and the all-full--that Brahman is myself. I am Rama and the Bhuh, Bhuvah, and Suvah: Salutation to Him." He who has mastered this eightfold mantra is purified by Agni; he is purified by Vayu; he is purified by the sun; he is purified by S'iva; he is known by all th e Devas. He attains the fruit of reciting Itihasas, Puranas, Rudra (Mantras), a hundred thousand times. He who repeatedly remembers (or recites) the Ashtakshara (the eight-syllabled mantra) of Narayana gains the fruit of the recitation of G ayatri a hundred thousand times or of Pranava (Om) a myriad of times. He purifie s (his ancestors) ten (degrees) above and (his descendants) ten [p. 127] [paragraph continues] (degrees) below. He attains the state of Narayana. He who knows this (attains the state of Narayana).

Like the eye (which sees without any obstacle) the things spread (in the sky), t he wise ever see this supreme seat of Vishnu. Brahmanas who are spiritually awak e praise in diverse ways and illuminate the supreme abode of Vishnu. Thus is the Upanishad. (Thus is) the Samaveda with the third foot. Footnotes ^124:1 This Upanishad treats of the sara (essence) for tara (crossing). ^124:2 It is one of the many names given to Benares. ^124:3 Taraka is Om--from tr, to cross. ^125:1 As the bear, Brahma, incarnated according to the 'Ramayana'. ^125:2 As Upendra, Vishnu incarnates in the lower tala as well in the legs in ma n. ^125:3 Hanuman is the incarnation of vayu, one of the elements of S'iva. ^126:1 Bharata is rather the incarnation of discus or consciousness and Satrughn a, that of conch--via., akasic sound. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 128]

NARAYANA-UPANISHAD

OF

KRSHNA-YAJURVEDA OM. Then Narayana, the supreme Purusha desired. "I shall create offspring." From Narayana emanates prana, manas, the several organs of sense and action, akas', vayu, agni, apas and prthivi that supports all. From Narayana emanates Brahma. F rom Narayana emanates Rudra. From Narayana emanates Indra. From Narayana emanate s Prajapati (the divine progenitor). From Narayana emanates the twelve adityas, rudras, vasus, and all the chhandas (Vedas). From Narayana only do (all these) p roceed. Through Narayana do (they) prosper. In Narayana (they) are absorbed. The Rgveda teaches this. Then Narayana is eternal. Brahma is Narayana, S'iva is Narayana, Indra is Naraya na, Kala (time) is Narayana, Dik (space) is Narayana, the intermediate quarters also are Narayana; that which is above is Narayana, that which is below is Naray ana, that which is in and out is Narayana, the whole universe which existed and will exist is Narayana. Narayana is the only one that is stainless, sinless, cha ngeless, and unnameable, and that is pure and divine. There is no second. Whoeve r knows Him thus, becomes Vishnu Himself. The Yajurveda teaches this. One should utter "Om" first, then "namah," and then "Narayanaya." "Om" (is) a si ngle syllable; "Namah" contains two syllables: "Narayanaya" contains five syllab les. This is the sentence known as the Ashtakshara [*1] of Narayana.

[p. 129] [paragraph continues] Whoever studies this Ashtakshara of Narayana and recites i t constantly, attains full life and supremacy over men, enjoys the pleasures of royalty and becomes the master of all souls. He attains moksha; yea, he attains moksha. The Samaveda teaches this. The Yogin having pronounced (the name of) Him who is complete bliss, who is Brah ma-purusha and who is of the nature of Pranava (Om)--a combination of A, U, and M--is released from the bondage of birth and mundane existence. He who practises the mantra "Om-Namo-Narayanaya" reaches Vaikuntha (the abode of Vishnu). It is this lotus (heart). It is replete with vijnana: It has the brilliancy of lightni ng. The son of Devaki is Brahmanya [*1]. Madhusudana is Brahmanya. Narayana who pervades all elements, who is one only, who is the cause Purusha and who is caus eless, is known as Parabrahman. The Atharvana Upanishad teaches this. Whoever recites (this Upanishad) in the morning destroys the sins committed the night (before). Whoever recites it in the evening destroys the sins committed du ring the day. Whoever recites morning and evening becomes free from sins, howeve r sinful he may be. Whoever recites (it) in the noon facing the sun is freed fro m all the five [*2] great sins as well as from the minor ones. He derives the go od effects of the recitation of all the Vedas. Whoever knows thus attains Sayujy a of Narayana (viz., is absorbed in the essence of Narayana). He attains Sayujya of Narayana. Thus is the Upanishad. Footnotes ^128:1 The eight syllables. ^129:1 Means Vishnu or Brahma devoted to Tapas, Vedas, Truth, and Jnana. ^129:2 They are theft of gold, drinking alcohol, the murder of a Brahman, and un lawful union with the guru's wife and association with them. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 130]

KALISANTARANA UPANISHAD [*1]

OF

KRSHNA-YAJURVEDA AT the end of Dvapara yuga, Narada [*2] went to Brahma and addressed him thus: " O Lord, how shall I, roaming [*3] over the earth, be able to cross Kali?" To whi ch Brahma thus replied: "Well asked. Hearken to that which all S'rutis (the Veda s) keep secret and hidden, through which one may cross the samsara (mundane exis tence) of Kali. He shakes off (the evil effects of) Kali through the mere utteri ng of the name of the Lord Narayana, who is the primeval Purusha." Again Narada asked Brahma: "What is the name?" To which Hiranyagarbha (Brahma) replied thus: (the words are:) "1. Hare, 2. Rama, 3. Hare, 4. Rama, 5. Rama, 6. Rama, 7. Hare,

8. Hare; 9. Hare 10. Krshna, 11. Hare, 12. Krshna, 13. Krshna, 14. Krshna 15. H are, 16. Hare. These sixteen names (words) are destructive of the evil effects o f Kali. No better means than this is to be seen in all the Vedas. These (sixteen names) destroy the avarana (or the centripetal force which produces the sense o f individuality) of jiva surrounded by the sixteen kalas (rays). Then like the [p. 131] sphere of the sun which shines fully after the clouds (screening it) disperse, P arabrahman (alone) shines." Narada asked: "O Lord, what are the rules to be observed with reference to it?" To which Brahma replied that there were no rules for it. Whoever in a pure or an impure state, utters these always, attains the same world of, or proximity with , or the same form of, or absorption into Brahma. Whoever utters three and a half kotis [*1] (or thirty-five millions) times this mantra composed of sixteen names (or words) crosses the sin of the murder of a B rahmana. He becomes purified from the sin of the theft of gold. He becomes purif ied from the sin of cohabitation with a woman of low caste. He is purified from the sins of wrong done to pitrs, devas, and men. Having given up all dharmas, he becomes freed at once from all sins. He is at once released from all bondage. T hat he is at once released from all bondage is the Upanishad. Footnotes ^130:1 This Upanishad treats of the means of crossing Kali completely: Narada ha ving asked the question in Dvapara yuga--the third of the four yugas. ^130:2 Narada is called Kali-Karaka or the generator of kali or strife and disco rd. If Narada is himself the strife-maker, why should he go to Brahma for the me ans of crossing Kali? Narada being himself an adjuster of the laws of karma, thi s Upanishad gives the means of getting over strife, etc., in this Kali-age when the whole of nature is thrown off its balance by the depraved tendencies of men. The jive, has sixteen kalas, corresponding to which sixteen mantras or words ar e given. ^130:3 The story is that he was cursed by Daksha to roam over the worlds with a lute in his hand (viz., to adjust the laws of harmony). ^131:1 This number can be reached by uttering the mantra completely within one y ear if uttered at the rate of a lakh per day: and within ten years if uttered at the rate of 10,000 per day; and within 100 years if uttered at the rate of 1,00 0 per diem. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 132]

BHIKSHUKA [*1]-UPANISHAD

OF

S'UKLA-YAJURVEDA AMONG bhikshus (religious mendicants) who long for moksha (salvation), there are four [*2] kinds, viz., Kutichaka, Bahudaka, Hamsa, and Paramahamsa. Gautama, Bh aradvaja, Yajnavalkya, Vasishtha and others belong to the first kind. They take eight mouthfuls (of food daily) and strive after moksha alone through the path o f yoga. The second kind carry three (bamboo) staves (tied together) and a waterp ot, and wear tuft of hair (s'ikha), sacred thread (yajnopavita) and red-coloured cloth. They take eight mouthfuls of food in the house of Brahmarshis, abstain f rom flesh and alcohol and strive after emancipation alone through the path of yo ga. Then the Hamsas should live not more than a night in a village, five nights in a town, and seven nights in a sacred place, partaking daily of cow's urine an d cow's dung, observing Chandrayana [*3] and striving after moksha alone through the path of yoga. Paramahamsas like Samvartaka, Aruni, S'wetaketu, Jadabharata, Dattatreya, S'uka, Vamadeva, Haritaka and others take eight mouthfuls and striv e after moksha alone through the path of yoga. They live clothed or naked at the foot of trees, in ruined houses, or in burning grounds. With [p. 133] them, there are no dualities as dharma and adharma, gain and loss, and purity an d impurity. They look upon gold and stone and clod of earth with the same eye (o f indifference), live on alms, begging from all without any distinction of caste and look upon everything as Atma alone. Being (naked) as nature made them, bein g free from the sense of duality and from covetousness, being engaged in pure co ntemplation (s'ukladhyana), meditating on Atma, and begging at stated times, sim ply to keep the body and soul together, they reside in ruined houses, temples, s traw-huts, ant-hills, the foot of trees, potteries, the places of agnihotra, the sand in the bed of rivers, mountain-caves, cavities, the hollows of trees, wate rfalls, and sthandila (the level square piece of ground prepared for sacrifice). Having advanced far in the path of Brahman, and being pure in mind, they quit t his body through the methods prescribed for Paramahamsa Sannyasins. These are th e Paramahamsas. Such is the Upanishad. Footnotes ^132:1 One who lives on bhiksha or alms. Hence a religious mendicant. ^132:2 In Naradaparivrajaka Upanishad there are stated to be six kinds. ^132:3 A religious expiatory ceremony regulated by the moon's age diminishing th e daily consumption of food daily by one mouthful for the dark half of the month beginning with fifteen at the full moon until it is reduced to one at the new m oon and then increasing it in like manner during the fortnight of the moon's inc rease.--WILSON. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 134]

NARADAPARIVRAJAKA-UPANISHAD

OF

ATHARVANAVEDA

UPAdEs'A I OM. Once upon a time, Narada, the ornament of Parivrajakas (roaming ascetics), a fter roaming over all worlds and cleansing, through merely by looking at the pla ces of pilgrimage able to impart rare religious merits, observed, with a mind th at had attained purity, without hate, quiescent and patient, and indifferent tow ards all (objects), the forest of Naimis'a (the modern Nimsar), filled with Rshi s that were engaged in the contemplation of Reality and had attained the greatne ss of the ordained bliss; (there) through the recitation of stories about Hari ( Vishnu), associated with the musical motes of Sa, Ri, Ga, Ma, Pa, Dha, and Ni (o f the gamut), able to impart indifference to objects and to make one look down u pon the universe, and instilling divine devotion, fixed and movable (or mental a nd bodily), he entered (the forest), fascinating the crowds of beings human, ani mal, Kimpurushas [*1], celestials, Kinnaras, [*2] Apsaras (Houris), and Uragas [ *3] (collected there). (Thereupon the) great Rshis S'aunaka and others who had b een engaged for twelve years in sattra sacrifice well-skilled in the recitation of Vedas, the knowers of all, and the good practisers of tapas, observed Narada the son of Brahma and the devotee of the Lord, and having [p. 135] risen up, paid due respect to him. Then having with due respect requested him to sit down, they also seated themselves and addressed him thus: "O Lord, son of B rahma, what is the means of salvation for us? It is meet that it should be commu nicated (to us)." Thus addressed, Narada replied to them thus: "One born in a go od family and fit to go through the forty-four samskaras, upanayana and others, should, under a teacher to whom he is devoted, study, after the recitation of th e Veda of his own s'akha (division), all the different branches of knowledge; th en should fulfil, according to the rules ordained, for twelve years the observan ce of Brahmacharya (celibacy), such as the service of the guru, etc.; then for t wenty-five years the as'rama (order of life) of a grhastha (householder), and fo r twenty-five years the as'rama of a vanaprastha (forester). After thus practisi ng well the fourfold celibacy, [*1] the sixfold [*2] householder's life, and the fourfold [*3] forester's life, and having performed all the duties thereof, he should acquire the fourfold [*4] means of salvation; thus the sannyasin who give s up the desires along with the karmas of mind, speech, and body in this samsara as well as the vasana towards the threefold desire (of son, wife, and wealth), and being without malice and endowed with quiescence and patience, undisturbed i n the order of life of Paramahamsa, quits the body in the contemplation of Reali ty, is an emancipated person. Such is the Upanishad."

UPAdEs'A II All the Rshis, S'aunaka and others addressing Lord Narada said thus: "O Lord, pl ease tell us the rules of sannyasa." At which, seeing them, Narada replied: "It is but meet that we should know the whole truth from the mouth of Brahma [p. 136] [paragraph continues] Himself." After the sattra sacrifice was completed, he too k the rshis along with him to satyaloka; and after duly making prostrations to a nd eulogising Brahma engaged in meditation upon Brahman, he along with others wa s duly seated under the orders of Brahma. Then Narada addressed Brahma thus: "Th

ou art guru; thou art father; thou art the knower of the secret of all learning; thou art the knower of all; thou shalt therefore tell me one secret. Who else b ut thee is fit to tell the secret dear unto me? It is this. Please tell us the r ules of the real sannyasa (asceticism)." Thus prayed to by Narada, Brahma surveyed all in the four quarters; and after me ditating for one muhurta (48 minutes), and assuring himself that the inquiry was truly for the purpose of escaping from the pain of samsara, Brahma eyeing Narad a, said thus: "The mystery that was imparted before by Virat-Purusha of illimita ble form according to the Purusha-Sukta-Upanishad is now being divulged to you. It is very mysterious. It is fit to be hearkened to with great attention. O Nara da, one born in a good family and obedient to his parents, should, after the per formance of upanayana according to the rules, find a virtuous guru that is other than his father, is of good custom and habits, of faith, born of good family, a knower of Vedas, a lover of S'astras, of (good) qualities and free from duplici ty. Having made prostrations and rendered useful service to him, he should respe ctfully acquaint him with his intention. Having studied all departments of knowl edge and rendered service for twelve years, he should, under his (the guru's) or ders, marry a girl fit for his family and dear unto him. Then having performed f or twenty-five years the karmas incidental to a householder and attained the sta tus of a Brahmana that has performed sacrifices and the rest, he should beget a son with the only desire of perpetuating the family. After thus spending twentyfive years in the performance of household dharma, he should bathe thrice daily for twenty-five years and take only one meal in the fourth period; he should liv e alone in the forest, after giving up his previous wanderings in city and villa ge; and without desire for fruit, should perform the karmas incidental to that ( forester's) order .of life, and be [p. 137] without desire for objects seen and heard. Being skilled in the forty samskaras, he should be devoid of desire for all, have a purified mind, have burnt up desi re, jealousy, envy and egoism, and have developed the four means of salvation. T hen he becomes fit for sannyasa. Such is the Upanishad."

UPAdEs'A III Then Narada addressed the grandfather thus: "O Lord, by whom, after attaining the qualifications of sannyasa, is it fit to b e taken?" To which Brahma, replied: "After first expounding the qualifications o f sannyasa, the rules of sannyasa will then be stated. Hearken carefully. A eunu ch, the outcaste, the maimed, the lewd, the deaf, the youth, the dumb, the heret ic, the discus-bearer, the Linga-wearer, the vaikhanasa (forester), the Haradhva ja (carrier of S'iva's flag), the reciter of Vedas for hire, the bald-headed, on e without (sacrificial) fire--all these, even though they have attained vairagya are unfit for sannyasa. Even though they have become sannyasins, they are unfit to be initiated into the mahavakyas (sacred vedic sentences). The Paramahamsa s annyasin stated before (as fit to take sannyasa) is the one qualified. It is sta ted in the smrtis that he is a parivrat who is not afraid of others, as others a re not afraid of him. The eunuch, the limbless, the blind, the youth, the sinful , the outcaste, the door-keeper, the vaikhanasa, the Haradhvaja, the chakri (dis cus-bearer), the Lingi (Linga-wearer), the heretic, the bald-headed, one without fire (sacrifice), one that had undergone sannyasa twice or thrice, the reciter of Vedas for hire--all these are not fit for regular sannyasa but only for atura -sannyasa (viz., sannyasa taken while a person is afflicted, etc.). What is the opinion of aryas (Hindus) on the (fit) time for atura-sannyasa (being taken)? Th e time when prana (life) is about to rise (out of the body) is called atura. The

time other than it is incapable of conferring (upon one) the path of salvation and is not atura. Even in atura-sannyasa, the wise should according to rules, in itiate themselves into sannyasa after reciting the [p. 138] mantras again and again in the course of respective mantras. There is no differe nce between regular and atura-sannyasa in the mantras to be uttered at the time of taking sannyasa. There is no karma without mantras; (hence) karma needs mantr as. Anything done without mantra cannot be termed karma. Hence mantras should no t be given up. Any karma done without mantra is like an offering made in ashes. Through the conciseness (of the performance) of the karmas, it is stated to be a tura-sannyasa. "Therefore, O Muni, the recitation of mantras is stated to be in atura-sannyasa. One who is always duly doing agnihotra (fire-sacrifice) should, when he quits ( the house) for foreign places through indifference, perform the prajapatya sacri fice in water and then take up sannyasa. After completing in water the observanc es of karma through the mind, or the recitation of mantras, the wise man should attain sannyasa. Else he becomes a fallen man. When, in the mind, indifference t o all objects arises, then men should long after sannyasa, (that being the best time for it); otherwise they are fallen. One who attains vairagya should take sa nnyasa. One who does not, should remain at home. That vile twice-born with desir e, should he take sannyasa, reaches hell. That Brahmana who is a celibate, who h as under control his tongue, sexual organ, stomach, and hand may become a sannya sin without undergoing the ceremony of marriage. Having known samsara as one wit hout sara (or essence) and not having undergone any marriage on account of the d esire to know the sara (or essence of God), they become sannyasins on account of the practice of the supreme vairagya. The characteristic of pravrtti (path) is the performance of karma; that of nivrtti is jnana. Therefore placing jnana in t he forefront, the wise man should take up sannyasa. When the reality of the eter nal Parabrahman is understood, then he should take up one danda (staff) and aban don the holy thread and tuft of hair. Then he becomes fit to eat the alms-food ( of sannyasa), having become devoted to Paramatma, indifferent to those that are not-Paramatma and freed from all desires. He becomes fit to be the eater of [p. 139] alms-food who preserves the same countenance when he is beaten, as when he is wo rshipped or prostrated to. He becomes fit to be the eater of alms-food who is of the firm certitude that he is no other than the non-dual and indestructible Bra hman, otherwise named Vasudeva. He in whom are existent s'anti (control of the o rgans), s'ama (control of mind), purity (of mind and body), satya (truth), santo sha (contentment), arjava (straightforwardness), poverty, and non-ostentatiousne ss should be in the order of life of kaivalya (sannyasa). When one does not, thr ough actions, mind, or speech, commit any sinful action to any being, then he be comes fit for eating alms-food. Having become quiescent (through the control of the mind), having practised the ten kinds of dharmas, having, according to rules , studied vedanta, and having paid the three debts (to devas, rshis, and pitrs), one should take up sannyasa. Courage, fortitude, the control of the body, hones ty, purity of (mind and body), control of the (inner) organs, shame, knowledge, truth, and absence of anger--these ten are the characteristics of dharma. One wh o does not look back (with pleasure) upon past enjoyments, nor forward into the future, and one who does not rejoice in the present, is fit to become a sannyasi n. One who is able to control within, the inner organs and without, the external organs, may be in the order of life of kaivalya. One who while in life is not a ffected by pleasures and pains, as the body is unaffected by them after death, m ay be in the order of life of kaivalya. "An ascetic of the Paramahamsa (order) shall wear two loin-cloths, one ragged cl

oth, and one staff. Nothing more is ordained (in his case). Should he through de sire wear more than these, he will fall into the hell of raurava and be born int o the womb of an animal. Having stitched together old and clean cloths into one and having coloured it with red (ochre), he should wear it as his upper cloth. H e may be with one cloth or even without it. He should roam about alone with the sole vision (of Brahman), devoid of desires; but he may be in one place alone in the rainy season. Having quite abandoned his family, including son and wife, ve danta, sacrifice, and the sacred thread, the ascetic should wander incognito. [p. 140] [paragraph continues] Having given up all faults, such as passion, anger, pride, desire, and delusion, the parivrat (ascetic) should become one that owns nothin g. He is a muni who is devoid of love and hate, who regards equally a clod of ea rth, stone, or gold, who does no injury to any living creature, and is freed fro m all. That ascetic reaches salvation who is associated with Atmajnana, who is f reed from ostentation and egoism, from doing injury and tale-bearing. Through at traction to the senses, he becomes subject to fault, there is no doubt: through their control, he gains perfection. Lust when enjoyed is never gratified. Just a s fire increases with the oblation (of ghee, etc., poured into it) so also lust waxes strong (with enjoyment). It should be known that that man who does not rej oice or grieve through hearing, touching, eating, seeing, or smelling is a jiten driya (conqueror of the organs). He whose speech and mind are well brought under control attains, completely and always, all the fruits of vedanta. "That Brahmana who is always afraid of respect as poison and always longs after disrespect as nectar, sleeps soundly and rises happily even though he is treated with disrespect. He moves about happily in this world. The one who treats him w ith disrespect perishes. All cruel words should be endured. None should be treat ed with disrespect. On account of bodily relationship, none should be made inimi cal. No anger should be directed in turn towards one who is angry. Soft words (o nly) should be spoken, even when (violently) pulled by another. No untrue words should be uttered, even should afflictions arise to the seven gates (of the body ). One desirous of bliss should dwell in this universe through the aid of Atma a lone, intent upon Atma, free from desires, and without the desire of blessing (o thers). He becomes fit for salvation through the control of the organs, the dest ruction of love and hate and non-injury to beings. He should abandon (all identi fication with) this feeble, perishable, and impure body of five elements whereof the bones are the pillars, which is strung by the nerves, coated over with fles h and blood, covered up by the skin, is of bad odour, full of urine and faeces i s ever haunted by dotage and miseries and is the seat of all ills. If an ignoran t man be fond of this body firmly knit together [p. 141] with flesh, blood, pus, faeces, and urine, nerves, fat, and bones, he would, a f ortiori, be fond of hell. That (identification of the body with the Self) is alo ne the seat of the Kalasutra hell. That is alone the Maha-Vichi-Vagura (hell). T hat is alone the Asipatravanas'reni (hell). Such an idea of the body being the S elf should be strenuously abandoned, though all should perish. That love of the body is not fit to be felt by one intent upon his welfare, just as a low-caste w oman eating dog's flesh is unfit to be touched. "One (fit to reach salvation), after leaving all meritorious actions to those de ar to him and all sins to those not dear, attains the eternal Brahman through dh yana-yoga. Such a man, through the ordinances, gives up little by little all ass ociations, and being freed from all pairs of opposites, remains in Brahman alone . On account of the accomplishment (of salvation), he should be moving about alo ne and without any help. He who having understood the effect of being alone neve r derogates from it, is never left in want. The bowl, the foot of the tree, the

tattered robe,. the state of being without help, the equality of vision in all t hese are the characteristics of the emancipated one. One intent upon the welfare of all beings, with a quiescent mind, having the three-knotted staff and bowl, and ever devoted to the One (Brahman), after taking up sannyasa, may enter a vil lage. Such one is a bhikshu (alms-taker). Should two unite, it is called mithuna (a pair or union); with three, it becomes a grama (or village); with more, it i s a nagara (or city). No city or village, or, mithuna should be made, and an asc etic who commits these three (offences) falls from his duty. Through such interc ourse (of ascetics), all kinds of talks connected with the king and alms, friend ship, tale-bearing, and malice occur between them. There is no doubt of it. "He (the ascetic) should be alone and desireless. He should not converse with an ybody. The ascetic should ever be uttering the word Narayana in each sentence. B eing alone, he should be meditating upon Brahman in all mental, spoken, and bodi ly actions. He should neither rejoice at dying or living. He should be anticipat ing the time when life will close. He should [p. 142] not be glad of dying; nor should he be glad of living. He should be biding his t ime like a hireling (for his pay). An ascetic who plays the part of the dumb, th e eunuch, the lame, the blind, the deaf, and the idiot is emancipated through th e (above six) means. There is no doubt of this. He who has not fondness for eati ng, saying that this is good and that is bad, who speaks only words that are ben eficial, true, and moderate is said to be the dumb. He is a eunuch who is no mor e affected by the sight of a sixteen years old girl than of a new-born female ba by or a hundred-years old woman. He who does not move about for more than the di stance of a yojana for alms or for the calls of nature is a lame man. That pariv rat (ascetic) is said to be a blind man, who whether sitting or walking, has his vision extended to no more than four yokes' distance on the ground. He is said to be deaf who, though hearing words, beneficial or non-beneficial, pleasant or painful to the mind, is as if he does not hear them. That clever ascetic is said to be an idiot who is ever in a state of sleep, as it were, having his organs n on-agitated by objects, even though near. He should never observe the following six--the scenes of dancing, etc., gambling, lovely women, eatables, enjoyables, and women in their monthly course. "The ascetic should never in thought even think of others with the six (viz.,) l ove, hate, pride, deceit, treachery, and the illusion (of confounding them). To the ascetics, the following six are sinful: cot, white cloth, the stories of wom en, love towards women, sleep during the day, and vehicles. He who is engaged in Atmic contemplation should carefully avoid a long journey. He should ever pract ise the upanishadic vidya tending to salvation. The ascetic need not bathe daily . He need not observe upavasa (fast). He need not be one that had studied Vedas. He need not be one that is able to produce a commentary (lecture). He should da ily observe acts without sin, deceit, or falsehood. He who, having withdrawn the organs within, like a turtle its limbs (within its shell), is with the actions of the organs and the mind annihilated, without desires, without possessing any object as his own, without dualities, without prostrations, without the oblation s to pity devatas (they being with desires), without [p. 143] mine or I, without awaiting anything, without the desire to be happy, and living in places where men do not live--he alone is emancipated. There is no doubt of this. "A celibate, or householder, or forester, who is (ever) vigilant, has karma, dev otion, and knowledge and is independent, after understanding his peculiar tenden cy and having become indifferent (to his order of life), may become an household

er after ending the celibate life, or may from the householder's life enter the life of a foresters and then the life of an ascetic; or from the life of a celib ate, or householder, or forester may (directly) enter that of an ascetic. The mo ment vairagya arises in him, he may become an ascetic that moment, whether he is with vrata (religious observance) or not, is snataka [*1] or not, or with a dis continued fire-sacrifice or not. On account of that, some perform Prajapatya-sac rifice alone; or Agneya-sacrifice may be performed. Is not agni, prana? Through this alone, one should perform that sacrifice only which is connected with the t hree dhatus. The three dhatus are sattva, rajas, and tamas alone. With the mantr a, , agni (fire) should be taken in. Thus it is said (in the S'rutis): . The agni from ahavaniya should be brought and taken in as before (with the mantr as above mentioned). Should such an agni be not obtainable, the homa (oblation) should be done in water with the mantra, . [paragraph continues] After performing homa, the water should be taken in and si pped. After uttering the mantra, , he abandons the tuft of hair in the head, the holy thread, father, son, wife, ka rma, vedic study and mantra and becomes an ascetic. The S'rutis say that a knowe r of Atma should be engaged in meditation upon Brahman, through the three mantra s tending to salvation." Then Narada asked Brahma thus: "How can one, without the holy thread, be a Brahm ana?" To which Brahma replied: "The wise should, after shaving (the head) togeth er with the [p. 144] tuft of hair, cast off the holy thread. He should wear, as his sutra (thread), t he indestructible and supreme Brahman. On account of (suchanat) its being an ind ication, it (thread) is called sutra. Sutra is the Paramapada (supreme seat). He by whom that sutra is known is Brahman. That sutra (thread of Brahman) in which is strung the whole universe like beads on a sutra (string), should be worn by the yogin that has known yoga and tattva. The wise man that is in supreme yoga s hould abandon the outer sutra (thread). He who wears (in his heart) this sutra o f Brahmic Reality is alone Brahmana. Through wearing this higher sutra, it becom es not a rejected one, not an impure one. Those only whose sutra is internal, ha ving the holy thread as jnana are the real knowers of the sutra; they are said t o possess the yajnopavita (holy thread). To those whose s'ikha (tuft of hair) is jnana, whose holy thread is jnana, and whose meditation is upon jnana, jnana al one is supreme. It is said that jnana alone is able to purify. That wise man alo ne who possesses the jnana-s'ikha like the s'ikha (flame) of agni (fire) is said to possess s'ikha (tuft of hair). Those that have mere s'ikha are no s'ikhis. T he Brahmanas and others that are entitled to perform the vedic karmas are allowe d to wear the (external) thread, only as an auxiliary to the karmas. It is only vedic. The knowers of Brahman know that all Brahmanya (the state of Brahman) acc rues to him only that has the jnanamaya s'ikha (knowledge-tuft of hair) and the tanmaya (That or Brahman-ful) upavita (holy thread).

"Having known it, a Brahmana should take up sannyasa. Such a sannyasin, should b e, in order to bear the bodily afflictions, with one cloth, bald-headed and with out having anything as being required (for his use); or according to rules, he m ay be (naked) as nature made his body, and should abandon his son, friend, wife, trustworthy relatives, etc., as well as all karmas and love for the universe, t he loin-cloth, staff, and covering. Enduring all pairs of opposites without cold or heat, happiness or grief, fame or disgrace, without the six changes, I-ness, malice, pride, ostentation, jealousy, slander of others, love and hate, pleasur e and pain, passion, anger, greed and [p. 145] delusion and regarding his body as a mere carcase, without thinking of all the t hings, internal and external, that are other than Self. Without prostrations, wi thout the worship of devas and pitrs and without praise or condemnation, he shou ld wander about of his own accord. He should not receive gold and others. For hi m, there is no invocation or dismissal (of deities), mantra or non-mantra, medit ation or worship, aim or non-aim, others or not-others; without having another's or (his own) settled place of residence, and having a firm conviction, he shoul d be in a desolate house or at the foot of trees, or in a temple, a plenteous tu rfed spot, a potter's place or that of agnihotra or sacrifice, river, tank, sand -heap, subterranean vault, cave, mountain-rill, the place prepared for sacrifice or forest; or like the naked personages, S'vetaketu, Rbhu, Nidagha, Jadabharata , Rshabha, Durvasas, Samvartaka, Sanatsujata, Vaideha (Janaka), Vatasiddha, S'uk a, Vamadeva, Dattatreya, Raivataka, and Goraksha, he should roam about as nature made him, without being recognised and without any means of discovery of his co urse of life, like a lad, or an insane man, or a ghost, with the actions of a ma dman though not mad, after discarding in water the three-knotted staff, the stri nged sling (bag), vessel, bowl, waist-string, loin-cloth, stick, and cloth. He s hould ever be engaged in Atmic deliberation. Being in his natural state without being affected by the pairs, without receiving anything, being ever settled firm ly in the Brahmic path, having a pure mind, eating the food that is obtained wit hout asking, in the palm as vessel, or in another's vessel in order to merely pr otect the body at the required, being of equal mind whether the object is gaine d or not, without having aught of his own, always meditating upon Brahman, being with Atma-nishtha, having eradicated all actions, virtuous and sinful, and havi ng given up all--that one who ever utters Brahma-Pranava, that "I am Brahman" al one, with the blissful and non-dual jnana, and after rising above the three bodi es (to Brahman), like the analogy of the wasp and the worm, [*1] gives up the bo dy as a [p. 146] sannyasin, is said to have done all his work (in this world). Such is the Upanis had."

UPAdEs'A IV "One who after giving up the world, the Vedas, the objects and the organs is in Atma alone, attains the supreme abode. A good ascetic should not make known his caste, name, gotra (clan), etc., his place and time, the Vedas, etc. studied by him, his family, age, history, observance, and conduct. He should neither conver se with women nor remember the women he had seen. He should give up all stories connected with women. He should not even see the figure of a woman in a picture. The mind of an ascetic who through delusion adopts the above four things connec ted with women is necessarily affected and thereby perishes. The following are p rohibited (in his case): Thirst, malice, falsehood, deceit, greed, delusion, the pleasant and the unpleasant, manual work, lecture, yoga, kama (passion), desire

, begging, I-ness, mine-ness, the obstinacy of curing diseases, penance, pilgrim age and the accomplishment of fruits of mantras, and medicines. He who performs these interdicted things, goes into a debased state. A muni who has moksha as hi s supreme seat should address such respectful words as "Please come, please go, please stay, and welcome" to one, even though he be his intimate friend. He shou ld neither receive presents, etc., nor ask for them to be given to others. Even in dream, an ascetic should never direct a person (to do work for him). Even sho uld he witness or hear of the happiness or grief of his wife, brother, son, and other relatives, he should not be affected thereby. He should abandon all joy an d sorrow. "To the ascetics controlling their mind, the following are their svadharmas (own duties): Harmlessness, truth, honesty, celibacy, non-coveting, humility, high-s piritedness, clearness of mind, steadiness of mind, straightforwardness, non-att achment (to any), service to the guru, faith, patience, bodily restraint, mental restraint, indifference, firm and sweet words, endurance, compassion, shame, jn ana, vijnana, yoga, moderate food, and [p. 147] courage. That paramahamsa of an ascetic in the order of life of a sannyasin who is without dualities, always follows the pure sattvaguna and sees all equally, i s no other than the actual Narayana Himself. He may live one day in a village an d five days in a city, but five months in the wintry season. At other times he s hould live in other places (such as forest, etc.). He should not live in a villa ge for two days (even); should he do so, desires and the rest will arise in him and thereby he becomes fit for hell. He should live like a (harmless) worm on th e earth with his mind under control and with no settled place of residence, at t he end of the village where there are no persons. He may live in the same place in the wintry season. He should roam about on the earth with one or no cloth, wi th the one vision (of Brahman) alone, with no desires (of objects), with no cond emnation of the actions of the wise and with meditation. That yogin of an asceti c should go about, observing the duties of his order of life, and with the eyes cast on the earth, in pure places. He should not roam about in night, midday or the two twilight periods in which are places void or difficult to be waded throu gh or likely to injure living creatures. He may live for one day in a village, f or three days in a town, for two days in a hamlet and for five days in a city. H e may live in the wintry season (longer) in one place surrounded fully by water. The ascetic should regard all creatures as Self and dwell upon earth like the b lind, the hunchback, the deaf, the insane, and the dumb. The bahudaka and the fo rester should bathe thrice a day. In the case of hamsa, one bath only is ordaine d; but none in the case of a paramahamsa. In the case of the one having one staf f, seven things are ordained, viz., silence, yoga-posture, yoga, endurance, soli tariness, desirelessness, and equal vision over all. Bathing being not prescribe d for a paramahamsa, he should abandon all the modifications of the mind only; w hat is the difference between the worms and the men that rejoice over this ill-s melling body which is but a collection of skin, flesh, blood, nerves, fat, marro w, bone, offal and urine? What is the body but a collection of all, phlegm, etc. ? And what are the qualities, the vasana of the [p. 148] body, effulgence, beauty, etc.? (They are opposed to one another.) The ignorant man that is fond of this body, which is but a compound of flesh, blood, the illsmelling urine and offal, nerve, fat and bone, will be fond of hell too. Though there is no difference between the women's secret parts that cannot be described by words and an (ever) oozing tubular wound, yet through the difference of the mind, (men are deluded). Such men are said to be without prana, (viz., dead) tho ugh alive. Prostrations to those that sport in that piece of flesh which is rent in twain and tainted with the breaking of the wind, etc. What more revolting th

ing is there than this? "To the wise, there is nothing to do, no sign (of identification). The muni who is without 'mine' and fear, with quiescence, without duality and eating leaf (al one), should ever be in meditation with either loin-cloth or no cloth. A yogin w ho is thus in meditation becomes fit to be Brahman. Though he may have some sign s (of identification to pass under this order of life or that), such signs are u seless for gaining moksha. The cause of salvation is jnana alone. He is a (true) brahmana who cannot be identified as sat (good person) or asat, knower of relig ious books or not, follower of good conduct or bad conduct. Therefore that learn ed man who is without signs, a knower of dharma, engaged in the actions of Brahm an and a knower of the secret mysteries, should roam about, incognito. He should go about on this earth without any caste or order of life and without being (ev en) doubted (regarding his identity) by any beings, like the blind, the idiot, o r the mute. Then (even) the angels become fond of him who has a quiescent mind. It is the dictate of the Vedas that the sign (of non-identification) itself is K aivalya." Then Narada asked the Grandfather about the rules of sannyasa. To which Brahmaassented and said: "Before either the atura or regular sannyasa is taken, krchch hra penance should be done and then the eight s'raddhas. In each of the (eight) s'raddhas, two brahmanas should be fed, in lieu of Vis'vedevas called Satyavasu and the (Trimurtis called) Brahma, Vishnu, and Mahes'vara, in Devas'raddha first ; then in Rshis'raddha in lieu of Devarshi, Rajarshi, and Manushyarshi; then [p. 149] in Divyas'raddha, in lieu of Vasu, Rudra, and Adityas; then in manushyas'raddha in lieu of Sanaka, Sanandana, Sanatkumara, and Sanatsujata; then in bhutas'raddh a, in lieu of the five great elements, prthivi, etc., eye and other organs and t he four kinds of collections of bhutas; then in Pitrs'raddha, in lieu of father, grandfather and great-grandfather; then in matrs'raddha, in lieu of mother, mot her's father and mother's grandfather; and then in Atmas'raddha, in lieu of hims elf, his father and grandfather or of himself, grandfather and great-grandfather , should his father be alive. He should perform the eight s'raddhas in one day, or eight days, with the mantras of his s'akha in one yajnapaksha or eight yajnap akshas. Then he should worship and feed the brahmanas according to the rules con tained in pitryajna. Then offering the pindas (balls of rice to the pitrs), he s hould gladden the brahmanas with the tambula (nut and betel, etc.,) presents and dismiss them. Then for the accomplishment of the remaining karmas, he should pl uck off seven hairs; then again for finishing the rest of the karmas, he should hold seven or eight hairs and have the head shaved. Except his arm-pit and secre t parts, he should have the hairs of his head, whiskers and mustache and nails s haved. After shaving, he should bathe and perform the evening sandhya, uttering Gayatri a thousand times. Then performing brahmayajna, he should establish his o wn fire and acting up to his s'akha, should perform the oblation of ghee accordi ng to what is said therein till the ajya portion with those (mantras beginning w ith) Atma, etc.; he should eat thrice the fried rice-powder, and then sipping th e water, he should maintain the fire; then seated north of the fire on a deer-sk in, he should be engaged in the study of Puranas; without sleeping, he should ba the at the end of the four yamas and after cooking the oblation of (rice) in the fire, he should offer it to the fire in sixteen oblations according to (the man tras of) Purusha-Sukta. Then having done virajahoma and sipped water, he should close it with the gift (to brahmanas) of cloth, golden vessel, and cows along wi th presents of money and then dismiss Brahma (who had been invoked). With the pr escribed mantra, he should attract Agni (fire) unto [p. 150] himself. After meditating upon and coming round and prostrating before the fire,

he should dismiss it. Then in the morning performing sandhya and uttering Gayat ri a thousand times, he should make upasthana (worship) to the sun. Then descend ing into water up to the navel, he should make arghya (water-offering) to the gu ardians of the eight quarters; then he should give leave to Gayatri, making Savi tri enter into vyahrti. The mantra prescribed for this should be uttered through the mind and voice in h igh, middling, and low tones. With the mantra, a the water should be sipped and having taken the water with the two hands, it should be dropped on the east. Ha ving uttered , he should pluck his hair (yet left) and uttering the prescribed m antra and having torn off the sacred thread and taken it in the hand with water, should utter : 'go to the ocean' and cast them down as oblation in water:-- Hav ing uttered thrice and saturated thrice (the water) with (the influence of) the mantra, he should sip the water; and then uttering the mantras , etc., he should cast aside in water the cloth and waist-cord. Having thought himself to be the abdicator of all karmas, he, being in the meditation of his own Reality as natur e made him, should go as before northwards with hands upraised. Should he be a s annyasin learned (in the Vedas, etc.), he should get himself initiated into Pran ava from his teacher and go about at his own free will with the thought of there being none other but his Self, and feeding his body with fruits, leaves and wat er, live in mountains, forest and temples. That lover of salvation who after san nyasa roams about naked in all places with his heart full of the enjoyment of At mic bliss, with the fruit of avoidance of karmas and maintaining his life with f ruits, juice, barks, leaves, roots and water should abandon his body in mountain caves, uttering the Pranava. But an aspirant after wisdom, should he become a s annyasin, should, after walking a hundred steps, be addressed by the teacher and other Brahmans thus: "O Mahabhaga (very fortunate person), stay, [p. 151] stay, wear the staff, cloth and bowl, come to the teacher in order to learn the meaning of Pranava mantra vakya". He should then take up the waist-cord, loin-cl oth, red-coloured cloth and bowl. A bamboo staff which is not injured from top t o bottom, equal, beautiful, and not spotted with black, should be worn by him, a fter sipping the water and uttering the mantra prescribed for the purpose. Then the bowl should be taken up, after uttering the mantra with the Pranava precedin g it:-- Then after first uttering (the mantra) he should take up the waist-cord , loin-cloth and cloth with the achamana (sipping of water) preceding it. "Thus consecrated with yoga and thinking that he had done all that should be don e, he should be firm in the observances of his order of life. Thus is the Upanis had."

UPAdEs'A V Then Narada said to the Grandfather thus:-"You said that sannyasa was the liberator of all karmas. Now you say again that the sannyasin is one that should be in the observance of his as'rama (order of l ife). (How to reconcile the two?)" To which the Grandfather replied thus: "To th e jiva possessing the body, there are three avasthas--the waking, the dreaming, and the dreamless sleeping with turya (the fourth). Those beings of Purushas tha t are subject to these avasthas follow the observances, incidental to them, of k arma, jnana and vairagya." Narada said: "O Lord, if so, what are the differences of different orders of sannyasa? And what are the differences of their observan ces? Please tell us truly." Therefore the differences of sannyasas, and the differences of observances were

related for the sake of Narada by Brahma, after assenting to his (Narada's) ques tion thus:-"Truly sannyasa is of one kind only. On account of ajnana, inability and non-per formance of karmas (of persons), it is divided into three and then into four, th us: vairagya-sannyasa, jnana-sannyasa, jnanavairagya-sannyasa and karma-sannyasa . [p. 152] [paragraph continues] The vairagya-sannyasin is one who becomes an ascetic after being in a vicious condition of lust, etc., and then, becomes disgusted with th e objects through his former good karmas. A jnana-sannyasin is one who becomes a n ascetic with the four means of salvation, after controlling the organs through book-wisdom, and becoming familiar with the experiences of the world of virtue and vice, after abandoning anger, jealousy, envy, ahankara and all sannyasa prod uctive of identification, after giving up the three vasanas of the body, books a nd world, which are of the form of desires for women, wealth and earth, and afte r thinking that the whole of the universe should be given up, like vomited food. A jnanavairagya- is one who becomes an ascetic as nature made him, after practi sing and enjoying all, and having the body alone remaining, through jnana and va iragya, in the realisation of the Reality. A karma-sannyasin is one who, though he has no vairagya, becomes an ascetic by regularly passing from one as'rama to another, from the celibate, to the householder and then to the forester. A vaira gya-sannyasin is one who becomes an ascetic from the celibate order (directly), being as nature made him. "(There is another fourfold classification.) The four kinds are: vidvat-sannyasa , jnana-sannyasa, vividisha-sannyasa and karma-sannyasa. In karma-sannyasa, ther e are two (sub-) divisions, nimitta (causal) and animitta (non-causal). Atura-sa nnyasa (on account of the cause of approaching death, disease, etc.), is nimitta -sannyasa. The krama (regular) sannyasa is animitta. Atura-sannyasa is on accoun t of defective karmas. When sannyasa is taken at the time of death, it is called nimitta. Animitta is that when one becomes duly a sannyasin when the body is st rong, (after being convinced) that all created things are subject to destruction , that body and others should be given up, that all Atmas (souls)--each one shin ing in the pure Akas, dwelling in all, moving in the antariksha (middle world) a s of the form of vayu, in the sacrificial pit as of the form of fire, in the moo n, in all men, in the supreme angels, in the form of truth, in akas', in the for m of the conch, pearl, fish, etc., in water, in the form of grain, etc., on eart h, in the form of the [p. 153] limbs of Vedas, in the form of the rivers from the mountains, in the form of tru th and the great one--are no other than Brahman and that others are but perishab le. "There are six classes of sannyasins--kutichaka, bahudaka, hamsa, paramahamsa, t uriyatita and avadhuta. Kutichaka is one who wears the tuft of hair, holy thread , staff, bowl, loin-cloth and tattered cloth, who worships mother, father, and t eacher, who has potsherd and sling, who is uttering mantras, who takes food in o ne and the same place, who wears, vertically, the white earth (on the forehead a s sect-mark) and who has a staff. Bahudaka is one who, like kutichaka, wears the tuft of hair, tattered cloth, etc., as well as the three (sect-) marks, but who eats eight morsels of food through getting alms. The hamsa is one who wears mat ted hair and the three vertical sect-marks and eats the alms-food without any li mit (as to the morsel) and wears the bare loin-cloth only. The paramahamsa is he who is without tuft of hair and holy thread, begs food in one day from five hou ses, has one loin-cloth, wears one red cloth alone and sacred ashes and has give

n up all. The turiyatita is one who either may take fruits, eating them with his mouth like cows, or if he is an eater of food, may beg food from three houses. The naked man having the body alone has the bodily actions (quiescent), like the dead body. Such an one is the turiyatita. The avadhuta is he who is without any rules, gets his food (in his mouth), following the course of the boa constricto r, [*1] from all persons except persons of ill-repute and outcastes, and is ever engaged in the realisation of the Real. Should the atura-sannyasin be alive (af ter taking sannyasa), he should take up regular sannyasa. The rules to be observ ed in the case of the (three), kutichaka, bahudaka and hamsa are the same as for the orders of life from the celibate to the sannyasin. For the three, paramaham sa upwards, they have no waist-cord, loin-cloth, cloth, bowl and staff. They may get food from all castes and should be as nature made them. Such are the rules. [p. 154] "At the time of the sannyasa, the recitation of the Vedas should be made till th e mind is cleared; and after casting aside in water the waist-cord, loin-cloth, staff, cloth, bowl, etc., he should roam about. He should be without even the sl ightest tattered cloth. He should neither utter anything other than Pranava, nor talk nor hear. He should not study logic or grammar. He should not talk many wo rds; they will but pain his vocal organ. He should not converse with people thro ugh the vocal organ. He should not talk in other language (than Samskrt). He has no worship of God and no witnessing of festivals; he should be free from pilgri mage. The other rules of ascetics are: The kutichaka should beg alms in one hous e only; for the bahudaka, eight morsels in eight houses; for the hamsa, there is no limit; for paramahamsa, he should beg with his hand as the vessel in five ho uses; for the turiyatita, he should eat fruits with his mouth like cows; (for av adhuta), he should take food like a boa constrictor in all castes. The ascetic s hould not dwell in one place for many days. He should not make prostrations to a ny one. Among the turiyatita and avadhuta (ascetics), even though one is junior, he should not make prostrations to another, a senior who has known the Reality. He should not swim with his hands and cross the river. He should not climb up a tree, nor get into a carriage. Nothing should be purchased or sold (by him). No exchange should be made, no ostentation for him. There is nothing for the ascet ic to do. If there is anything for him to do, he will perish. Therefore the only thing he is qualified to do is reflection, etc. "To the aturas and kutichakas, the world they attain is bhurloka and bhuvarloka; to the bahudakas, swargaloka; to the hamsas, tapoloka; to the paramahamsas, sat yaloka. To the turiyatita and avadhuta, Kaivalya in Atma according to the analog y of the wasp and the worm through the realisation of Reality. It is the command of the Vedas that whatever form one thinks of at the last (death) moment and be fore leaving the body is attained by him and no other. Knowing it thus, he shoul d not be a practiser of anything but the realisation of Reality. [p. 155] [paragraph continues] Through the observance of any other, he goes to the world of that other. To one that has attained jnana-vairagya, his salvation is in the Self, as there is no other observance for him. The same one (Atma) alone is styl ed Vis'va in the waking state, Taijasa in the dreaming state and Prajna in the d reamless sleeping state. Through the difference of states, there is the differen ce of the agent presiding over them. To the fourteen organs (the ten organs of s ense and actions and the four organs of the mind in these states,) the outer and inner vrttis (modifications) are the material cause. There are four vrttis, viz ., manas, buddhi, ahankara and chitta. Through the differences of actions of the vrttis, there arise the differences of separate functions. When (the presiding agent is) in the eyes, there is the waking state; in the throat, the dreaming st ate; in the heart, the dreamless sleeping state; and in the head, the turya (or fourth) state. Knowing these and that the turya is the indestructible, one shoul

d not hear or ing state, To ate forms the All the Vedas

see anything in the waking state, as if he were in dreamless sleep such a one who does not apparently know them, even the dreaming st same (dreamless sleeping) state. Such a one is termed Jivanmukta. say that there is salvation to such a one.

"To the ascetic, there should be no desire of this world or the higher. Then he will be one that will practise accordingly. Through the practices of (the study of) books foreign to the realisation of Reality, he becomes a useless person lik e a camel bearing saffron paint. To him, there is no entry into yoga books, no s tudy of sankhya books, no practise of mantra or tantra. Should there be any entr y into other books (than the one treating of Reality), then it will be like an o rnament to a dead body. Like a cobbler, he should be beyond karma and knowledge and unfit for salutation and repeating the names of the Lord. He will duly get t he benefit of the karmas (of his order of life). Having given up all like the fo am (separating itself) from the castor oil, having the mental staff which contro ls the mind clinging to objects, having the hand as the vessel (for eating) and having the quarters alone as the cloth, the ascetic [p. 156] should go about like a lad, idiot, or ghost. He should neither desire to live no r die. Like a coolie abiding his appointed time (of pay), the ascetic should bid e his time (of death). One who lives by taking alms without (the qualifications of) patience, wisdom, vairagya and the qualifications beginning with s'ama (cont rol of mind) is the spoiler of the order of life of an ascetic. There is no salv ation obtained through the mere assumption of the staff or making the head bald or other disguise or through ostentatious observances. That man who has jnana as his staff is said to be the ekadandi (one having Brahman alone as the staff). A n ascetic who, having merely a wooden staff without jnana, eats all (indiscrimin ately) in all places, goes to the terrible hells called Maharaurava. (The sense of) greatness in his case is likened by the rshis to the pig's dung. Having give n it up, he should move about like a worm. Food and cloth without being begged f or by him should be obtained involuntarily through the will of others. A naked ( ascetic) may bathe at the wish of another. A man who practises meditation upon Self in the dreaming state as in the waking is said to be the foremost and first of Brahmavadins. He should neither grieve for things not obtained, nor rejoice at things obtained. With the organs not attached to objects, he should be engage d in the sole protection of life. He should always look down upon the gains obta ined with much respect (shown to him). Through the gains obtained with much resp ect, the ascetic though released becomes bound. What is meant by the protection of life, is this: When the fire (of the hearth in a house) had been extinguished and all have taken food, he may go to the houses of caste people that are fit f or taking alms from. The yogin who has his hand only as his alms-bowl should not often take alms. He may take (food) standing or sitting; so in the middle (of t aking food), he may sip water. Those who have pure mind should not over-step the limits like the ocean. The great ones do not give up their self-restraint like the sun. When the muni takes, like a cow, the food with the mouth only (without the use of the hand), he becomes of equal vision to all beings. Then [p. 157] he becomes fit for salvation. He may, for alms, go from a forbidden house to a n on-forbidden one. He should go (for alms) to a house where the door is ajar, but not to a house where it is closed. The muni who has a dusty body, an uninhabite d house or the foot of a tree as his abode, without anything dear or not dear to him, sleeping where the sun sets, without any fire-warship, without any settled place and with patience and the organs under control, should live without any d esire in any place obtained. He who after going to the forest dwells with jnana as the sacrifice and the organs under his mastery and awaits his time (of death) , is fit to be of the nature of Brahman. A muni who goes about with no cause for

instilling fear into all beings need never have any fear from them. One without any abhimana (identification with body) or egoism or dualities or doubt, never is angry, never hates, never lies through the vocal organ. That person who, havi ng visited all sacred places, does not do any injury to any living creature and gets alms at the proper time, is fit to be of the nature of Brahman. He should n ot associate with a forester or householder. He should conduct himself in such m anner as not to be known to others. He should not be glad of anything. He should roam about on earth like a worm, according to the direction pointed out by the sun. He should not do or cause to do works tending to (his) fame or pains or peo ple's benefit. He should not be inclined towards vicious books. He should not li ve dependent upon any. He should give up all over-disputatious reasoning. He sho uld not join any party (fighting with another). He should not take any disciples . He should not study many books. He should not discourse. Neither should he com mence any works. Without any distinguishing characteristics and without letting others know his opinions, that wise man, or muni, ever intent upon the Brahmic v ision, should exhibit himself to people like an idiot, or a lad, or a mute perso n. He should neither do nor talk anything. He should not think of a good or bad thing. Rejoicing in That within himself, the muni should go about like an idiot. He should roam about alone without associating with any, and [p. 158] with the senses under control. The clever jnani sporting in Atma, ever delightin g in Atma, looking upon all with equal vision like an Atma-jnani, and playing li ke a child, should wander about like an idiot. That learned man versed in Brahma -vidya should talk like a madman. He should follow the observances of cows (by e ating with the mouth, causing no trouble to anybody). A good jnani whether pushe d, disregarded, slighted, beaten, or hindered by the vicious, or burnt by their acts, or having urine and faeces thrown upon him by them, or afflicted in variou s other ways, should always think well of them though pained, and thus make them lift themselves through their own Selves. A yogin whether praised or afflicted by others, never thinks of it in order to reach a superior state in yoga. A yogi n who is slighted by people, attains a higher state in yoga. A yogin never goes against the actions of the virtuous. He is the same whether people slight him or do not desire his association. He should do all that is right through the actio ns of mind, speech and body to all beings born out of the embryo or the egg, etc . He should harbour no malice against any and give up all clinging to things. Th e ascetic after giving up passion, anger, pride, desire, delusion and other faul ts should be without fear. Eating alms-food, preserving silence, tapas, special meditation, a good jnana, and vairagya--these are said, in the opinion (of the g reat), to be the dharma of the ascetic. Wearing the red cloth, and being ever in dhyana-yoga, he should live either at the foot of a tree, outside the village, or in the temple. Daily he should live upon begging. He should not eat one food alone (from one only). Till the mind becomes pure, the learned man should thus b e moving about. Then when the mind is purified, he may be anywhere as a parivraj aka. Seeing Janardana in and out everywhere, preserving silence, being without s tain like vayu, roaming everywhere, being equal in happiness and pains, and with patience, eating whatever comes to hand, equally regarding without any hate bra hmana, cow, horse, beasts and others, meditating through the mind upon Vishnu th at is Paramatma and Is'vara, thinking ever of Brahmic [p. 159] bliss and thinking himself to be Brahman alone--such a one having known thus, re garding the staff to be no other than the certitude of the mind as above, having no desire, being naked and having abandoned all samsara through the actions eve r done through the mind, speech, and body, attains salvation, according to the a nalogy of the wasp and the worm, through the practice of the realisation of Real ity without ever seeing the universe. Such is the Upanishad."

UPAdEs'A VI Narada addressing Brahma asked: "O Lord! You said of abhyasa (practice) accordin g to the analogy of wasp and the worm. What is that practice?" To which the Grandfather replied thus:-"One (viz., an ascetic) should live with true speech and jnana-vairagya and with the body alone as the remaining (possession). Know jnana alone as the body, vai ragya alone as prana, s'anti (mental control) and danti (bodily control) as the eyes, manas alone as the face, buddhi alone as kala (parts of effulgence), the t wenty-five tattvas as the limbs, the avasthas as the five great elements, karma, bhakti, jnana, and vairagya as the branches (or parts) and that the waking, dre aming, dreamless sleeping, and turya avasthas and the fourteen organs as being o f the nature of a pillar planted in the mud. Though such is the case, the man wh o masters these through his buddhi like a boatman regarding the boat immersed in the mire, or the elephant-driver regarding the elephant (under his control), an d has known that all else beside Self is illusory and destructible and become in different, should ever utter: 'I am Brahman alone.' He should not know anything as other than Self. A Jivanmukta who lives thus is a doer of that which should b e done. He should not discourse that he is other than Brahman. But he should eve r be discoursing: 'I am Brahman'. From the waking, dreaming and dreamless sleepi ng states, he should reach the turya state and then turyatita (the state beyond turya). The waking state is in the day; the dreaming in the night and the [p. 160] dreamless sleeping in tie midnight. Each avastha (or state) has its sub-states. The functions of the fourteen organs, eye and others mutually dependent are the following: The eyes perceive forms; the ears, sounds; the tongue perceives taste s; the nose, odours; the vocal organ speaks; the hand lifts; the leg walks; the anus excretes; the sexual organ enjoys; the skin feels; the buddhi perceives obj ects, being under the control of the organs; through buddhi, he understands; thr ough chitta, he thinks; through ahankara, he says I'. All these should be abando ned. Through the identification with the house (the body), he, like a householde r, becomes a jiva thinking that the body is itself. "The jiva is dwelling in this body. When he is in the eastern petal (of the hear t), he inclined to virtuous actions; in the south-eastern petal, to sleep and la ziness; in the southern petal, to cruel actions; in the south-western petal, to sinful actions; in the western petal, to love of sport (or to flirt); in the nor th-western petal, to travelling; in the northern petal, to peace of mind; in the north-eastern petal, to jnana; in (the middle of) the pericarp, to vairagya; in the filament, to Atma-deliberation. Such are the different aspects to be unders tood (in the heart). The first living avastha (of jiva) is the waking; the secon d is the dreaming; the third is the dreamless sleeping; the fourth turya; that w hich is not these four is turyatita. The one Lord alone that is witness and with out qualities appears (as many) through the differences of Vis'va, Taijasa, Praj na, and Tatastha (the neutral). One should (always) utter: 'I am Brahman alone.' Else in the waking state, (he is) in the four states of the waking state and ot hers: [*1] in the dreaming state, (he is) in the four states of the dreaming sta te and others; in the dreamless sleeping state, (he is) in the four states of th e dreamless sleeping and others; in the turya, (he is) in the four states of tur ya and others; to the turyatita that is nirguna, such states are not. There is o nly one witness in all the states of Vis'va, Taijasa and Prajna, who is presidin g over the gross, the subtle and the causal [p. 161]

[paragraph continues] (bodies). Is Tatastha the seer? or is he not? As (to Tatas tha), there is the property of seeing; the jiva that is affected by the egoism, etc., of agency and enjoyment is not the seer. The one other than jiva (viz., Ta tastha) is not concerned (with egoism, etc.). If it is said that the jiva is not so (concerned with egoism), then it is not a fact. Through the abhimana of the jiva, there is the abhimana of the body. And (conversely) through the abhimana o f the body, there is the abhimana of the jiva. The state of the jiva is as a scr een (to screen Brahman) like (the pot and house in) the pot-akas' and the houseakas'. Through such a screen, he reaches self-realisation through the mantra--'H amsa-So'ham' [*1] having the characteristics of inspiration and expiration. Havi ng known thus, if he should give up the identification with the body, then he do es not identify himself with the body (i.e., not attain the state of jiva). Such a one is stated to be Brahman. Having given up abhimana and anger, being conten t with moderate food, having conquered the organs and having controlled the aven ues (of the organs), one should make the mind enter into meditation. The yogin w ho has always controlled (his mind and organs) should ever diligently commence h is meditation in empty places, caves and forests. The knower of yoga who is bent upon accomplishing the end should never be engaged in giving feasts to Brahmana s, in s'raddha sacrifices, etc., or in going to places of pilgrimages, festivals or crowds. The well-controlled yogin should go about as if people had treated h im with disrespect. He should not go against the actions of the wise. That great ascetic is said to be a tridandin (or having a three-knotted staff) who holds f irmly the three-danda (control) of mind, speech, and body. That ascetic is said to be a supreme person who begs alms-food of worthy brahmanas, when smoke has ce ased and fire has been extinguished (in their houses). Is he not a degraded asce tic who, though holding the staff and begging food, is without vairagya and is n ot intent upon the observances of his order? He is an ascetic--not any other--wh o does [p. 162] not go to the house where he expects to find special alms or which he already vi sited. He is said to transcend all castes and orders of life who realises the se lf-shining supreme Tattva that is without body and organs, the all-witness, the real vijnana that is of the form of bliss. To the Atma that is of the nature of jnana, such an idea as: 'the order of life, etc., is mine,' being generated out of maya in this body, can never exist. He who knows thus through vedanta is beyo nd all castes and orders of life. He from whom all castes and orders of life sli p away through Atmic vision, transcends them all and remains in Atma alone. That person is said by knower of the meaning of the Vedas to be ativarnas'rami (beyo nd caste and order of life) who after crossing all castes and orders of life abi des in Atma alone. Therefore, O Narada, the castes and orders of life which are foreign (to Atma) are attributed falsely, by the ignorant, to Atma. O Narada, fo r those that are Brahma-jnanis, there are no rules ordained nor prohibited; ther e is nothing to be given up or not; similarly nothing else (for them). Having at tained indifference to all objects even up to Brahma's seat, having destroyed (o r done away with) all fondness for everything, as for son, relatives, wife, etc. , and having faith in the path of salvation, and through love of vedanta-jnana, he should approach a guru who is a knower of Brahman with gift (in his hand). Ha ving an equilibrated mind, he should satisfy the guru for a long time through se rvice, etc., and learn with a steady firm mind the meaning of the sentences of t he Vedas. Then being devoid of 'I' and 'mine' and of all attractions, and having attained peace of mind, etc., he sees Atma in himself. Through observing the fa ults of samsara, there arises indifference. There is no doubt that sannyasa aris es in one who becomes disgusted with samsara. The aspirant after salvation who i s called paramahamsa should, through the hearing, etc., of vedanta, practise Bra hma-jnana, which is the direct and chief means of salvation. In order to attain Brahma-jnana, the one named paramahamsa should possess the qualities of the cont rol of mind and body, etc. He should always he a practiser of vedanta, being mas

ter of the mind, the body [p. 163] and the organs, being without fear and egoism, with a firm mind, without the pai rs (of opposites), without attaching himself to any, having a worn-out loin-clot h, and being bald-headed or naked. He should have the great intelligence of the knower of vedanta, a yogin without 'I' and 'mine' and being equal and friendly t o friends and other beings. That jnani alone and none else is able to cross sams ara who has his mind at peace. With the grace of the guru towards him, he should live with him for one year. He should be careful to observe yama (restraint) an d niyama (religious observance). At the end of that (year), he should attain the supreme jnana-yoga, and roam about on this earth without going against dharma; (or) at the end of one year, he should give up the three orders of life and atta in the chief as'rama (of sannyasa), as well as the supreme jnana-yoga. Then, tak ing leave of the guru, he should wander over the earth, having given up associat ion (with wife, etc., as well as anger, and being content with moderate food and having controlled the senses. The householder who does not perform karma, and t he ascetic who performs karma--both become fallen through their perverse doings. Each becomes intoxicated through seeing women. Each becomes intoxicated through drinking alcohol. Therefore women, mere sight of whom is poison, should be shun ned at a distance. Such things as conversation and proximity with, and sight of, women, dancing, singing, using violence against persons, and disputatious argum ents should be given up. Therefore, O Narada, to such a one, there is neither ba th nor muttering of mantras nor worship nor homa, nor means of accomplishment, n or any karma of fire-sacrifice, etc., nor worshipping with flowers, etc., nor ka rmas to the pitrs nor pilgrimages, nor religious observances, nor dharmas, nor a dharmas, nor any rules of observance, nor any other worldly karmas. He should gi ve up all karmas and worldly observances. That yogin of an ascetic who is a lear ned person, having his intelligence directed towards Reality, should never injur e any worm or insect, bird or tree. O Narada, roam through the world with vision ever directed inwards, with purity, with mind under control, with a mind that i s full of Brahman [p. 164] and all attraction given up within. The muni that goes about alone, does (or sho uld) not dwell in countries where there is no king. (In his case), there is neit her praise nor prostration, nor the propitiation of devas or pitrs. Thus the asc etic who has his abode changeful (in body), or changeless (in Atma), should be c ontent with whatever he gets. Thus is the Upanishad."

UPAdEs'A VII The Grandfather, after eulogizing Narada who asked about the observance of ascet ics, replied thus:-"The ascetic that has attained indifference (to objects), should stay in one and the same place in the rainy season (for four months), and then for (the remaini ng) eight months should wander alone. Then also the ascetic should not stay in o ne and the same place for more than a day. Like a deer that does not stay in one place on account of fear, he should not stay in one place. He should not create an attraction (in his mind) that may serve as an obstacle to his going about. H e should not cross a stream (by swimming) with his hand, nor ascend a tree, nor witness the festival of a God, nor partake of regal food, nor do the external wo rship of God. Having discarded all things other than the Self, he should be with his body emaciated by taking food (from each house) like the bees (from each fl ower). He should not increase the fat (in the body); he should discard ghee like

blood. Regarding such royal food as flesh, sandal-coating, etc., as offal, the different tastes as the degraded caste, the cloth as a defiled vessel, the oil-b ath as sexual union, the gladdening of a friend as urine, desires as cow's flesh , the country known to him as the outcastes' place, gold and women as cobra or d eadly poison, the place of assembly as the burning ground, the capital of the to wn as the hell called Kumbhipaka, and royal food as balls of rice offered to the dead, he should be without any worship of God other than the Self; and having g iven up all the actions of the world and his own country, and ever thinking of t he bliss of his Self like the bliss arising from the discovery of a lost object, forgetting his country and the [p. 165] fondness for his body, and knowing that his body should be slighted like a carca se, he should dwell away from son, relations and native place, like a thief rele ased from prison. Taking whatever comes to him without effort, ever intent upon the realisation, through meditation, of Brahma-Pranava, being freed from all kar mas, having burnt up all passion, anger, greed, delusion, pride, malice, etc., h aving transcended the three gunas, being without the six human infirmities, [*1] without the six changes, [*2] speaking the truth and being opposed to all savou ry things, he should live for one day in a village, five days in a town, five da ys in a sacred place, and five days in sacred waters. With no settled place of r esidence and with a firm mind, he should dwell alone in mountain caves without u ttering falsehood. Two persons should not join together. Should three join, ther e is created a village thereby; with four, is formed a city. Therefore he should live alone in a village. In it, the ascetic should not give scope to his fourte en organs. Having attained wealth of vairagya through the non-dissipated jnana, and having deliberated within himself that there is none other than the Self, he should attain Jivanmukti, having seen the Reality everywhere. Till prarabdha ka rma is over, he should understand the four kinds of svarupa [*3] (in Tattvamasi) and should live in the realisation of Reality, till his body falls (a prey to d eath). "To the kutichaka there is (prescribed) a bath three times daily; to the bahudak a, twice; to the hamsa, once; to the paramahamsa there is the mental bath; to th e turyatita, there is the holy-ashes bath; to the avadhuta, there is the wind as the bath. For the kutichaka, there is the vertical sect-mark; for the bahudaka, there is the three-lined (horizontal) sect-mark; for the hamsa, both; for the p aramahamsa, there is the holy-ashes sect-mark; for the turyatita, there is the s pot-sect-mark; for the [p. 166] avadhuta or for the turyatita and avadhuta, there is none. For the kutichaka, sh aving takes place once in two months; for the bahudaka, once in four months; for the hamsa and paramahamsa, none, or if wanted, once in a year; for the turyatit a and avadhuta, none at all. The kutichaka should take the food in one (place on ly); the bahudaka should take alms (in many places); for the hamsa and paramaham sa, the hand is the vessel; the turyatita, should take food with the mouth as th e cow; for the avadhuta, it is like the action of the boa constrictor (opening t he mouth and taking whatever comes into it). For the kutichaka, there are two cl oths; for the bahudaka, there is one cloth; for the hamsa there is a piece of cl oth; and the paramahamsa should be naked or have only a loin-cloth; in the case of the turyatita and avadhuta, they should be as nature made them. For the hamsa and paramahamsa, there is (prescribed) a deerskin, and for no others. For the k utichaka and bahudaka, there is the worship of the divine (image); for the hamsa and paramahamsa, there is mental worship; for the turyatita and avadhuta, there is the idea that they alone are Brahman. The kutichaka and bahudaka are entitle d to mantras and japas; the hamsa and paramahamsa, to dhyana (meditation); the t uryatita and avadhuta are entitled to none; but they are entitled to the initiat

ion of the sacred sentences of the Vedas; so also the paramahamsa. The kutichaka and bahudaka are not entitled to initiate others; for them, there is (the utter ing of) the mental pranava; for the hamsa and paramahamsa, there is the internal pranava (in the heart); for the turyatita and avadhuta, there is the Brahma-pra nava (always). For the kutichaka and bahudaka, there is s'ravana (hearing and st udy); for the hamsa and paramahamsa, there is manana (thinking and remembering); for the turyatita and avadhuta there is nididhyasana (profound meditation ever) . For all these, there is necessarily the meditation upon Atma. Thus the aspiran t after salvation should ever be uttering the Pranava which enables one to cross samsara, and be living as a Jivanmukta. Thus the ascetic, according to each one 's capacity, should ever be seeking the means to attain Kaivalya. Such is the Up anishad." [p. 167]

UPAdEs'A VIII Then Narada, asked Parameshthi (Brahma) to enlighten him, who had surrendered hi mself to Him, about samsara-taraka (or that taraka or Pranava which lifts one ou t of samsara). Assenting to which, Brahma began thus: "Omkara that is Brahman is the vyashti (i ndividual) and the samashti (cosmic). What is the individual? What is the cosmic ? Brahma-pranava is of three kinds, samhara- (destructive) pranava, srshti- (cre ative) pranava, and ubhayatmaka (belonging to both) pranava, as being of two for ms, internal and external. (It is also eight:) Antah-pranava, Vyavaharika-pranav a, bahya-pranava, arsha-pranava, ubhayatmaka or virat-pranava, samhara-pranava, brahma-pranava, and ardhamatra pranava. Om is Brahman. Know that the mantra of t he one-syllabled Om is Pranava. It has the eight differences of akara, ukara, ma kara, ardhamatra, nada, bindu, kala, and s'akti. Know it is not four (alone). Ak ara is associated with ten thousand limbs; ukara, with one thousand limbs; makar a with one hundred limbs; ardhamatra is of the nature of endless limbs. That whi ch is saguna (associated with gunas) is virat- (preservation) pranava; that whic h is nirguna (not associated with gunas) is samhara- (or destruction) pranava; t hat which is associated with gunas and is not so associated, is utpatti- (or ori gination) pranava. Pluta (the elongated accent) is virat: plutapluta is samhara. The virat-pranava is of the form of sixteen matras and is above the thirty-six tattvas. The sixteen matras are thus: Akara is the first matra; ukara is the sec ond; makara is the third; ardhamatra is the fourth; nada is the fifth; bindu is the sixth; kala is the seventh; kalatita is the eighth; s'anti is the ninth; s'a ntyatita is the tenth; unmani is the eleventh; manonmani is the twelfth; puritat i is the thirteenth; tanumadhyama is the fourteenth; pati is the fifteenth; para is the sixteenth. Then (again) having sixty-four matras and their division into the two, Prakrti and Purusha and resolving themselves into the one hundred and twenty-eight differences of matras, it becomes saguna and nirguna. Though Brahma -pranava is one only, it is the substratum of all, the support [p. 168] of the whole universe, of the form of all aksharas (letters), time, Vedas, and S 'iva. This Omkara should be sought after, that is mentioned in the Vedas of the nature of the Upanishads. Know that this Omkara is the Atma that is indestructib le during the three periods of time, past, present, and future, able to confer s alvation and eulogized by Brahma-sound (Vedas). Having experienced this one Om a s immortal and ageless, and having brought about the Brahma-nature in this body, become convinced that your Atma, associated with the three bodies, is Parabrahm an. Through Vis'va and others (viz., Taijasa, Prajna, and Turya) in order, the r ealisation of Parabrahman should be attained, since Atma is of four kinds throug

h his identification with, and the enjoying of, the gross as well as the enjoyer of the gross, the subtle as well as the enjoyer of the subtle, and through his identification (with the third body) enjoying bliss in the fourth. He has four f eet. The one presiding over the waking state is gross; and since he is the enjoy er of Vis'va (the universe), he becomes the sthula-prajna (gross consciousness). He has nineteen [*1] facets and eight parts. He is pervading everywhere and the Lord. He is the enjoyer of the gross and is the chaturatma called Vis'va. He al one is the Purusha called Vais'vanara. He alone is Vis'vajit (the conqueror of t he universe). This is the first foot. When this Lord attains the dreaming condit ion, he is the sukshma-prajna (subtle consciousness). O conqueror of all, he is the one having eight limbs, and there is none else. He is the enjoyer of the sub tle and is chaturatma, named Taijasa and the protector of elements. He alone is the Hiranyagarbha, presiding over the gross (or subtle matter rather). He is sai d to form the second foot. Sushupti (or the dreamless sleep) is that state where one sleeps without any desire and where one sees not any dreams. The one identi fied with this dreamless sleep is Prajnana-ghana, is blissful, of the nature of eternal bliss and the Atma in all creatures; yet he is enjoyer of bliss, has che tas (consciousness) as his (one) foot, is all-pervading, indestructible, [p. 169] chaturatma and the Lord, and is named Prajna, the third foot. He alone is the Lo rd of all, the knower of all, the subtle-thoughted, the latent one, and the caus e of all creation. He alone is the origin and the destruction. These three (stat es) are obstacles to all creatures obtaining (the final) peace. As is svapna, so is sushupti, it (also) being said to be illusory. The chaturatma, the fourth, a s he is Sat, Chit and Ekarasa (the one essence), ends as the fourth and follows (upon the heels of each of the above states), is the knower of the means of vika lpa-jnana and is the anujnata (the one following knower). Having known them, and known as maya the three vikalpas of sushupti, svapna and antara (the inner), ev en in this state, is he not (to be known as) Sat-Chit-Ekarasa? This shall be exp ressed as differentiated thus: It is not even the gross prajna; nor is it the ve ry subtle prajna; nor is it prajna itself (of the causal body): O muni neither i s it the trifling prajna; nor is it the non-prajna; nor is it the dual prajna; n or is it the internal prajna, though it is without prajna; it is Prajnana-ghana. It can never be known by the organs; nor it can be known by the reason; it cann ot be grasped by the organs of action. It cannot be proved. It cannot be reached by thought. It cannot be proved by analogy. It can be realised by Self-realisat ion alone. It is with the waking state, etc. It is the auspicious, with changes, without a second. Such a one is thought to be Turya. This alone is Brahman, Bra hma-pranava. This should be known. There is no other Turya. To the aspirants aft er salvation, it is the support, like the sun everywhere; it is the Self-light. As it alone is Brahman, this Brahma-Akas is shining always. Thus is the Upanisha d."

UPAdEs'A IX Narada asked: "Who is Brahma-swarupa?" To which Brahma replied thus: "Brahma-swa rupa is thus: Those who know that 'he (Brahman) is one and I am another' are onl y pas'us (animals). The real pas'us (animals) are no animals. The wise man who k nows Brahman thus (as himself, and himself [p. 170] as Brahman) escapes out of the mouth of death. There is no other path to salvati on. "Is time the cause (of origination of universes)? [*1] or nature? or karma? or a

ccident? or the (great) elements? or Purusha? This should be considered. It is n ot the union of them. (Then) there is the Atma, but (jiva-) Atma is not the Lord , as it is subject to pleasures and pains. Those (Rshis) following dhyana-yoga h ave beheld, as the cause, the devatma-s'akti concealed by its own qualities of t hat One that presides over all the causes associated with time and Atma. Him (th e Universal Soul), we consider as the wheel which has one circumference, which i s covered by three (layers), which has sixteen end-parts, which has fifty spokes and twenty counter-spokes, which has six times eight (nails), which has one rop e of various forms, which has the threefold path, and which has delusion arising from the twofold cause. Him (we worship as a river) which has (water) oozing ou t of the five currents (of organs), which is terrible and crooked through the fi ve causes (of elements), whose pranas are the five waves, which has buddhi, etc. , as the root cause, which has five whirlpools, which is impelled by the velocit y of the five pains, which has fifty differences (or has the five miseries), and which has the five obstacles. In this wheel of Brahman, which is the support of life and the last abiding place of all beings, and which is infinite, is whirli ng deluded the jiva, thinking that it is different from the one (Lord) Ordainer. Being blessed by Him, he gains salvation through such (a blessing). This is dec lared as Brahman, as the supreme and the indestructible. In it, are the three (t he enjoyer, the enjoyed and enjoyment). Hence it is the firm abode (of all). The knowers of Brahman having known Brahman within (the universe, etc.,) attain sam adhi in Brahman and are absorbed in Brahman. Is'vara upholds this universe, clos ely associated with the destructible and the indestructible, which are manifest and unmanifest; but the not-ruler of (jiva-) Atma is bound through the thought o f its being the enjoyer; and having known the Lord is freed from all [p. 171] fetters. Both Is'vara and jiva are birthless; one (the former; is jnani and the other (latter) is ajnani. (The goddess of) Brahmatma-s'akti, is birthless, is al one engaged (in this world), on account of the enjoyment of the enjoyers. Atma i s endless. The universe is His form. He is not the agent. Whoever knows the Brah man that is threefold (as jiva, Is'vara and the universe) is released from bonda ge. It is pradhana alone that is destructible. It is Is'vara that is immortal an d indestructible. The one Lord (Is'vara) ordains Pradhana and Purusha. "The illusion of the universe disappears through meditation on union (or absorpt ion) and sattva-bhava of Parames'vara always. Through knowing the Lord, avidya a nd the rest are destroyed. Through the removal of such pains, there is freedom f rom birth and death. Through the meditation of that Parames'vara, the third body is acquired after this (physical) body, all wealth is enjoyed, and he attains w hatever should be attained. He should know with certitude that all the three thi ngs (viz.,) the enjoyer, the enjoyed, and enjoyment are nothing but Brahman, and are of the nature of his own Self. There is none but It to be known. All Atmic knowledge is through tapas (only). That, Brahman contains in itself all excellen ce. Having known thus, whoever meditates upon the (Atma-) svarupa, to him where then is grief? Where then is delusion? Therefore the Virat is the past, present, and future time, and is of indestructible nature. "Atma, that is the atom of atoms and the greatest of the greatest, is in the cav e of the heart of all creatures. One without the thought of objects and without grief, knows the Atma capable of neither increase nor decrease through the grace of Is'vara or through the non-attraction to the objects of the senses. He (Atma ) walks speedily without legs, lifts objects without hands, sees without eyes an d hears without ears. He knows all, but none knows Him. He is said to be the for emost Maha-Purusha. Having known Atma that is bodiless in this fleeting body, th e great, the all-pervading, the support of all, with incomprehensible power, fit to be known through the meaning, etc., of all the Upanishads, the supreme of th e supreme, the supreme object fit to be known, the one remaining after all,

[p. 172] the all-knowing, the eternal, the foremost of all foremost beings, the ordainer of all, the one fit to be worshipped by all angels, the one without beginning, e nd, and middle, without limit or destruction, the cause of Brahma, Vishnu, and R udra, the one that has all the universe latent in himself, of the nature of the five elements with the expansion of all the quintuplicated creation, without bei ng enveloped by his own limbs of quintuplicated objects, superior to the supreme , greater than the greatest, of the nature of effulgence, the eternal and the au spicious, the undaunted personage never grieves. One who has neither given up vi cious actions, nor controlled his organs, nor mastered his mind, nor given up lo nging after fruits of actions though the mind is undisturbed, nor brought his mi nd to one state (or point), will not attain this Atma. "This (Brahman) is neither internal nor external consciousness; is neither gross , nor jnana, nor ajnana; nor is it the state between the waking and the dreaming states. It cannot be cognised by the organs; is not subject to proof; is within . He who knows that which is by Itself alone is an emancipated person." The Lord Brahma said that he becomes an emancipated person. He who knows Reality is a Parivrat. Such a Parivrat roams about alone. Through fear, he is like a te rrified deer. He will not be opposed to going anywhere. Having given up all but his body, he will live like a bee, and without considering others as foreign to himself; ever meditating upon Reality, he attains liberation in himself. Such a Parivrat will be without delusion, without action or causing others to act, bein g absolved from teacher, disciple, books, etc., and having abandoned all samsara . Such a Parivrat roams about thus--without wealth, being happy, able to get wea lth (if wanted), having crossed jnana and ajnana as well as happiness and grief, being Self-effulgence, being fit to be known by the Vedas, having known all, ab le to confer siddhis and remaining himself as Brahman, the Lord. Such a Parivrat attains the supreme abode of Vishnu, from which a yogin that has gone to it doe s not return, and where the sun and the moon do not shine. He does not return. S uch is Kaivalya. Such is the Upanishad. Footnotes ^134:1 A higher being with the form of a horse but with a human head. ^134:2 A higher being with a human form but with the head of a horse. ^134:3 A semidivine serpent with a human face. ^135:1 The four Brahmacharyas are: (1) Gayatri; (2) Prajapatya; (3) Vaidika; (4) Naishtika. ^135:2 The six Grhasthas are: (1) Vartavrtti; viz., Agriculture; (2) Salinavrtti ; (3) Yayavara; (4) Ghorasannyasin; etc. ^135:3 The four Vanaprasthas are: (1) Audumbara; (2) Vaikhanasa; (3) Samprakshal i; (4) Pournama. ^135:4 They are Viveka, Vairagya, etc. ^143:1 A celibate who has completed his first Asrama. ^145:1 Referring to the idea of the worm becoming the wasp, with the latter's fr equent stinging. ^153:1 The snake, or boa constrictor, is said to remain in one place only on acc ount of its huge body, taking any food that may come to its mouth as it is lying

there. ^160:1 Probably "others" refer to the subdivisions of the dreaming; so also of o ther states. ^161:1 With Hamsa, there is the inspiration, and with So'ham, there is the expir ation. ^165:1 The six human infirmities are hunger, thirst, grief, delusion, dotage, an d death. ^165:2 The six changes are birth, existence, growth, transformation, decrease, a nd annihilation. ^165:3 "Tat" has its two aspects of the word and its meaning which is Nirguna. I n "Tvam" also there are two, viz., the disciple and the jiva. ^168:1 The nineteen are the five organs of sense, the five organs of action, the five pranas, and the four of the mind. ^170:1 The Svetasvatara Upanishad begins thus. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 173]

S'ANDILYA-UPANISHAD

OF

ATHARVANAVEDA

CHAPTER I OM. S'andilya questioned Atharvan thus: "Please tell me about the eight angas (p arts) of Yoga which is the means of attaining to Atma." Atharvan replied: "The eight angas of yoga are yama, niyama, asana, pranayama, p ratyahara, dharana, dhyana, and samadhi. Of these, yama is of ten kinds: and so is niyama. There are eight asanas. Pranayama is of three kinds; pratyahara is of five kinds: so also is dharana. Dhyana is of two kinds, and samadhi is of one k ind only. "Under yama (forbearance) are ten: [*1] ahimsa, satya, asteya brahmacharya, daya , arjava, kshama, dhrti, mitahara, and s'aucha. Of these, ahimsa is the not caus ing of any pain to any living being at any time through the actions of one's min d, speech, or body. Satya is the speaking of the truth that conduces to the well -being of creatures, through the actions of one's mind, speech, or body. Asteya is not coveting of another's property through the actions of one's mind, speech, or body. Brahmacharya is the refraining from sexual intercourse in all places a nd in all states in mind, speech or body. Daya is kindliness towards all creatur

es in all places. Arjava is the preserving of equanimity of mind, speech, or bod y in the performance or non-performance of the actions ordained or forbidden to be done. Kshama is the bearing patiently of all pleasant or unpleasant things, s uch as praise or blow. Dhrti is [p. 174] the preserving of firmness of mind during the period of gain or loss of wealth o r relatives. Mitahara is the taking of oily and sweet food, leaving one-fourth o f the stomach empty. S'aucha is of two kinds, external and internal. Of these, t he external is the cleansing of the body by earth and water; the internal is the cleansing of the mind. This (the latter) is to be obtained by means of the adhy atma-vidya (science of Self). "Under niyama (religious observances), are ten, viz., tapas, santosha, astikya, dana, Is'varapujana, siddhanta-s'ravana, hrih, mati, japa, and vrata. Of these t apas, is the emancipation of the body through the observances of such penances a s krchchhra, chandrayana, etc., according to rules. Santosha is being satisfied with whatever comes to us of its own accord. Astikya is the belief in the merits or demerits of actions as stated in the Vedas. Dana is the giving with faith to deserving persons, money, grains, etc., earned lawfully. Is'varapujana is the w orshipping of Vishnu, Rudra, etc., with pure mind according to one's power. Sidd hanta-s'ravana is the inquiry into the significance of Vedanta. Hrih is the sham e felt in the performance of things contrary to the rules of the Vedas and of so ciety. Mati is the faith in the paths laid down by the Vedas. Japa is the practi sing of the mantras into which one is duly initiated by his spiritual instructor , and which is not against (the rules of) the Vedas. It is of two kinds--the spo ken and the mental. The mental is associated with contemplation by the mind. The spoken is of two kinds--the loud and the low. The loud pronunciation gives the reward as stated (in the Vedas): (while) the low one (gives) a reward thousand t imes (that). The mental (gives) a reward a crore (of times that). Vrata is the r egular observance of or the refraining from the actions enjoined or prohibited b y the Vedas. "Asanas (the postures) are (chiefly) eight, viz., svastika, gomukha, padma, vira , simha, bhadra, mukta, and mayura. "Svastika is the sitting at ease with the body erect, placing each foot between the thighs and knees of the other. Gomukha is (the sitting at ease with the body erect,) placing the hollow [p. 175] of the left foot under the side of the right posteriors and the hollow of the ri ght foot under the side of the left posteriors, resembling Gomukha (cow's face). Padma is (the sitting at ease with the body erect) placing the back of each foo t in the thigh of the other, the right hand grasping the right toe and the left hand the left toe. This, O S'andilya, is praised by all. Vira is the sitting at ease (with the body erect), placing one foot (on the thigh of the other and the other foot underneath the corresponding (opposite thigh.) Simha is (the sitting at ease with the body erect,) pressing the right side (of the thigh) with the ho llow of left heel and vice versa. Rest your hands on the knees, spread out the f ingers, open your mouth and carefully fix your gaze on the tip of your nose. Thi s is always praised by the yogins. Siddha [*1] is (the sitting at ease with the body erect), pressing the perineum with the left heel and placing the heel of th e right foot above the genital organ, concentrating the mind between the two eye brows. Bhadra is (the sitting at ease with the body erect,)pressing the two ankl es of the two feet firmly together against the Sivini (viz., lower part of the s eed) and binding the knees firmly with the hands. This is the bhadra which destr oys all diseases and poisons. Mukta is (the sitting at ease with the body erect,

) pressing with the left heel the right side of the tender part of the Sivini, a nd with the right heel the left side of the tender part of the Sivini. Mayura--( lit., peacock). Rest your body upon the ground with both palms and place your el bows on the sides of the navel, lift up the head and feet and remain like a stic k in the air, (like the plant balance in gymnastics). This is the mayura posture which destroys all sins. By these, all the diseases within the body are destroy ed; all the poisons are digested. Let the person who is unable to practise all t hese postures betake himself to any one (of these) which he may find easy and pl easant. He who conquers (or gets mastery over) the postures--he conquers the thr ee worlds. A person who has the practice of yama and niyama should practise pran ayama; by that the nadis become purified." Then S'andilya questioned Atharvan thus: "By what means are the nadis purified? How many are they in number? [p. 176] [paragraph continues] How do they arise? What vayus (vital airs) are located in them? What are their seats? What are their functions? Whatever is worthy of bein g known in the body, please tell me." To that Atharvan replied (thus): "This bod y is ninety-six digits in length. Prana extends twelve digits beyond the body. H e who through the practice of yoga reduces his prana within his body to make it equal to or not less than the fire in it becomes the greatest of the yogins. In men, the region of fire which is triangular in form and brilliant as the molten gold is situated in the middle of the body. In four-footed animals, it (fire) is quadrangular. In birds, it is round. In its (the region of fire's) centre, the purifying, beneficial, and subtle flame is situate. Two digits above the anus an d two digits below the sexual organ is the centre of the body for men. For fourfooted animals, it is the middle of the heart. For birds, it is the middle of th e body. Nine digits from (or above) the centre of the body and four digits in le ngth and breadth is situated an oval form. In its midst is the navel. In it, is situated the chakra (viz., wheel) with twelve spokes. In the middle of the chakr a, the jiva (Atma) wanders, driven by its good and bad deeds. As a spider flies to and fro within a web of fine threads, so prana moves about here. In this body , the jiva rides upon prana. Lying in the middle of the navel and above it, is t he seat of kundalini. The kundalini s'akti is of the form of eight prakrtis (mat ter) and coils itself eight ways or (times). The movement of vayus (vital airs) checks duly the food and drink all round by the side of skandha. [*1] It closes by its head (the opening of) the brahmarandhra, and during the time of (the prac tice of) yoga is awakened by the fire (in the apana); then it shines with great brilliancy in the akas' of the heart in the shape of wisdom. Depending upon kund alini which is situated in the centre, there are fourteen principal nadis (viz., ) Ida, Pingala, Sushumna, Sarasvati, Varuni, Pusha, Hastijihva, Yas'asvini, Vis' vodhari, Kuhuh, S'ankhini, Payasvini, Alambusa, and Gandhari. Of them, Sushumna is said to be the [p. 177] sustainer of the universe and the path of salvation. Situated at the back of the anus, it is attached to the spinal column and extends to the brahmarandhra of t he head and is invisible and subtle and is vaishnavi (or has the s'akti force of Vishnu). On the left of Sushumna is situated Ida, and on the right is Pingala. The moon moves in Ida and the sun in Pingala. The moon is of the nature of tamas and the sun of rajas. The poison share is of the sun and the nectar of the moon . They both direct (or indicate) time and Sushumna is the enjoyer (or consumer) of time. To the back and on the side of Sushumna are situate Sarasvati and Kuhuh respectively. Between Yas'asvini and Kuhuh stands Varuni. Between Pasha and Sar asvati lies Payasvini. [*1] Between Gandhari and Sarasvati is situated Yas'asvin i. [*2] In the centre of the navel is Alambusa. In front of Sushumna there is Ku huh, which proceeds as far as the genital organ. Above and below kundalini is si

tuated Varuni, which proceeds everywhere. Yas'asvini which is beautiful (or belo nging to the moon), proceeds to the great toes. Pingala goes upwards to the righ t nostril. Payasvini goes to right ear. Sarasvati goes to the upper part or the tongue and S'ankhini to the left ear, (while) Gandhari goes from the back of Ida to the left eye. Alambusa goes upwards and downwards from the root of the anus. From these fourteen nadis, other (minor) nadis spring; from them springing othe rs, and from them springing others; so it should be known. As the leaf of the as 'vattha tree (ficus religiosa) etc., is covered with minute fibres so also is th is body permeated with nadis. "Prana, Apana, Samana, Udana, Vyana, Naga, Karma, Krkara, Devadatta, and Dhananj aya--these ten vayus (vital airs) move in all the nadis. Prana moves in the nost rils, the throat, the navel, the two great toes and the lower and the upper part s of kundalini. Vyana moves in the ear, the eye, the loins, the ankles, the nose , the throat and the buttocks. Apana moves in the anus, the genitals, the thighs , the knees. the stomach, the seeds, the loins, the calves, the navel, and the [p. 178] seat of the anus of fire. Udana lives in all the joints and also in the hands an d legs. Samana lives, permeating in all parts of the body. Along with the fire i n the body, it causes the food and drink taken in, to spread in the body. It mov es in the seventy-two thousand nadis and pervades all over the body along with t he fire. The five vayus beginning with Naga go towards the skin, the bones, etc. The Prana which is in the navel separates the food and drink which is there and brings about the rasas (juices) and others. [*1] Placing the water above the fi re and the food above (or in) the water, it goes to the Apana and along with it, fans up the fire in the centre of the body. The fire thus fanned up by the Apan a gradually increases in brightness in the middle of the body. Then it causes th rough its flames the water which is brought in the bowels by the Prana to grow h ot. The fire with the water causes the food and condiments, which are placed abo ve, to be boiled to a proper degree. Then Prana separates these into sweat, urin e, water, blood, semen, the faeces and the like. And along with the Samaria, it takes the juice (or essence) to all the nadis and moves in the body in the shape of breath. The vayus excrete the urine, the faeces, etc., through the nine open ings in the body which are connected with the outside air. The functions of Pran a are inspiration, expiration, and cough. Those of Apana are the excretion of th e faeces and the urine. Those of Vyana are (such actions as) giving and taking. Those of Udana are keeping the body straight, etc. Those of Samana are nourishin g the body. Those of Naga are vomiting, etc.; of Kurma, the movement of the eyel ids; of Krkara, the causing of hunger, etc., of Devadatta, idleness, etc., and D hananjaya, phlegm. "Having thus acquired a thorough knowledge of the seat of the nadis and of the v ayus with their functions, one should begin with the purification of the nadis. A person possessed of yama and niyama, avoiding all company, having finished his course of study, delighting in truth and virtue, having conquered (his) anger, being engaged in the service of his spiritual instructor and having been obedien t to his parents [p. 179] and well instructed in all the religious practices and the knowledge of his orde r of life, should go to a sacred grove abounding in fruits, roots, and water. Th ere he should select a pleasant spot always resounding with the chanting of the Vedas, frequented by the knowers of Brahman that persevere in the duties of thei r orders of life and filled with fruits, roots, flowers, and water. (Else) eithe r in a temple or on the banks of a river or in a village or in a town, he should build a beautiful monastery. It should be neither too long nor too high, should have a small door, should be besmeared well with cow-dung and should have every

sort of protection. [*1] There listening to the exposition of vedanta, he shoul d begin to practise yoga, In the beginning having worshipped Vinayaka [*2] (Gane s'a), he should salute his Ishta-Devata (tutelary deity) and sitting in any of t he above-mentioned postures on a soft seat, facing either the east or the north and having conquered them, the learned man keeping his head and neck erect and f ixing his gaze on the tip of his nose, should see the sphere of the moon between his eyebrows and drink the nectar (flowing therefrom through his eyes. Inhaling the air through Ida [*3] for the space of twelve matras, [*4] he should contemp late on the sphere of fire [*5] situated in the belly as surrounded with flames and having as its seed ###2352### (ra); then he should exhale it through Pingala . Again inhaling it through Pingala [*3] and retaining it (within), he should ex hale it through Ida. For the period of twenty-eight months, [*6] he should pract ise six times at every sitting through the three sandhyas (morning, noon, and ev ening) [p. 180] and during the intervals. By this, the nadis become purified. Then the body beco mes light and bright, the (gastric) fire is increased (within) and there is the manifestation of nada (internal sound). "Pranayama is said to be the union of Prana and Apana. It is of three kinds--exp iration, inspiration, and cessation. They are associated with the letters of the (Samskrt) alphabet [*1] (for the right performance of pranayama). Therefore Pra nava (OM) only is said to be Pranayama. Sitting in the padma posture, the person should meditate that there is at the tip of his nose Gayatri, [*2] a girl of re d complexion surrounded by the numberless rays of the image of the moon and moun ted on a hamsa (swan) and having a mace in her hand. She is the visible symbol o f the letter A. The letter U has as its visible symbol Savitri, [*2] a young wom an of white colour having a disk in her hand and riding on a garuda (eagle). The letter M has as its visible symbol Sarasvati, [*2] an aged woman of black colou r riding on a bull, having a trident in her hand. He should meditate that the si ngle letter--the supreme light--the pranava (OM)--is the origin or source of the se three letters A, U, and M. Drawing up the air through Ida for the space of si xteen matras, he should meditate on the letter A during that time; retaining the inspired air for the space of sixty-four matras, he should meditate on the lett er U during the time; he should then exhale the inspired air for the space of th irty-two matras, meditating on the letter M during that time. He should practise this in the above order over and over again. "Then having become firm in the posture and preserved perfect self-control, the yogin should, in order to clear away the impurities of the Sushumna, sit in the padmasana (padma posture), and having inhaled the air through the left nostril, should retain it as long as he can and should exhale it through the right. Then drawing it again through the right and having retained it, he should exhale it t hrough the left in the order [p. 181] that he should draw it through the same nostril by which he exhaled it before an d retained it. In this context, occur (to memory) the following verses: "In the beginning having inhaled the breath (Prana) through the left nostril, according to the rule, he should exhale it through the other; then having inhaled the air through the right nostril, should retain it and exhale it through the other." To those who practise according to these rules through the right and left nostrils , the nadis become purified within three months. He should practise cessation of breath at sunrise, in the midday, at sunset and at midnight slowly till eighty (times a day) for four weeks. In the early stages, perspiration is produced; in the middle stage the tremor of the body, and in the last stage levitation in the air. These (results) ensue out of the repression of the breath, while sitting i

n the padma posture. When perspiration arises with effort, he should rub his bod y well. By this, the body becomes firm and light. In the early course of his pra ctice, food with milk and ghee is excellent. One sticking to this rule becomes f irm in his practice and gets no tapa (or burning sensation in the body). As lion s, elephants and tigers are gradually tamed, so also the breath, when rightly ma naged (comes under control); else it kills the practitioner. [*1] "He should (as far as is consistent with his health and safety) properly exhale it, properly inhale it or retain it properly. Thus (only) will he attain success . By thus retaining the breath in an approved manner and by the purification of the nadis, the brightening of the (gastric) fire, the hearing distinctly of (spi ritual) sounds and (good) health result. When the nervous centres have become pu rified through the regular practice of Pranayama, the air easily forces its way up through the mouth of the Sushumna which is in the middle. By the contraction of the muscles of the neck and by the contraction of the one below (viz.,) Apana , the Prana (breath) goes into the Sushumna which is in the middle from the west nadi. [*2] Drawing [p. 182] up the Apana and forcing down the Prana from the throat, the yogin free from old age becomes a youth of sixteen. "Seated in a pleasant posture and drawing up the air through the right nostril a nd retaining it inside from the top of the hair to the toe nails, he should exha le it through the same nostril. Through it, the brain becomes purified and the d iseases in the air nadis are destroyed. Drawing up the air through the nostrils with noise (so as to fill the space) from the heart to the neck, and having reta ined it (within) as long as possible, he should exhale it through the nose. Thro ugh this, hunger, thirst, idleness and sleep do not arise. "Taking in the air through the mouth (wide open) and having retained it as long as possible, he should expel it through the nose. Through this, (such diseases a s) gulma, pleeha (both being splenetic diseases), bile and fever as also hunger, etc., are destroyed. "Now we shall proceed to kumbhaka (restraint of breath). It is of two kinds--sah ita and kevala. That which is coupled with expiration and inspiration is called sahita. That which is devoid of these is called kevala (alone). Until you become perfect in kevala, practise sahita. To one who has mastered kevala, there is no thing unattainable in the three worlds. By kevala-restraint of breath, the knowl edge of kundalini arises. Then he becomes lean in body, serene in face and clear -eyed, hears the (spiritual) sounds distinctly, becomes free from all diseases a nd conquers his (bindu) seminal fluid, [*1] his gastric fire being increased. [* 2] "Centring one's mind on an inward object whilst his eyes are looking outside wit hout the shutting and opening of his eyelids, has been called Vaishnavimudra. Th is is kept hidden in all the [p. 183] [paragraph continues] tantric works. With his mind and breath absorbed in an int ernal object, the yogin, though he does not really see the objects outside and u nder him, still (appears to) see them with eyes in which the pupils are motionle ss. This is called Khecharimudra. It has as its sphere of extension one object a nd is very beneficial. (Then) the real seat of Vishnu, which is void and non-voi d, dawns on him. With eyes half closed and with a firm mind, fixing his eyes on the tip of his nose and becoming absorbed in the sun and moon, he after remainin g thus unshaken (becomes conscious of) the thing which is of the form of light,

which is free from all externals, which is resplendent, which is the supreme tru th and which is beyond. O S'andilya, know this to be Tat (That). Merging the sou nd in the light and elevating the brows a little, this is of the way of (or is a part of) the former practice. This brings about the state of Unmani which cause s the destruction of the mind. Therefore he should practise the Khecharimudra. T hen he attains to the state of Unmani and falls into the yoga sleep (trance). To one who obtains this yoga sleep, time does not exist. Placing the mind in the m idst of s'akti and s'akti [*1] in the midst of the mind and looking on the mind with the mind, O S'andilya be happy. Place the Atma in the midst of akas' and ak as' in the midst of Atma, and having reduced everything to akas', do not think o f anything else. You should not (then) entertain thoughts, either external or in ternal. Abandoning all thoughts, become abstract thought itself. As camphor in f ire and salt in water become absorbed, so also the mind becomes absorbed in the Tattva (Truth). What is termed manas (mind) is the knowledge of everything that is known and its clear apprehension. When the knowledge and the object cognised are lost alike, there is no second path (or that is the only path). By its givin g up all cognition of objects, it (the mind) is absorbed and when the mind is ab sorbed, kaivalya (isolation) alone remains. "For the destruction of the chitta, there are two ways--yoga and jnana. O prince of sages! yoga is the (forcible) [p. 184] repression of the modifications of the mind, and jnana is the thorough inquiry i nto them. When the modifications of the mind are repressed, it (the mind) verily obtains peace. Just as the actions of the people cease with the stopping of the fluctuations of the sun (viz., with sunset), so when the fluctuations of the mi nd cease, this cycle of births and deaths comes to an end. (Then) the fluctuatio ns of prana are prevented, when one has no longing for this mundane existence or when he has gratified his desires therein--through the study of religious books , the company of good men, indifference (to enjoyments), practice and yoga or lo ng contemplation with intentness on any desired (higher) object or through pract ising one truth firmly. "By the repression of the breath through inhalation, etc., by continual practice therein which does not cause fatigue, and by meditating in a secluded place, th e fluctuations of the mind are arrested. Through the right realisation of the tr ue nature of the sound which is at the extreme end of the pronunciation of the s yllable OM (viz., Ardhamatra), and when sushupti (dreamless sleeping state) is r ightly cognised through consciousness, the fluctuations of prana are repressed. When the passage at the root of the palate which is like the bell, viz., uvula, is closed by the tongue with effort and when the breath goes up through (the upp er hole), then the fluctuations of prana are stopped. When the consciousness (sa mvit) is merged in prana, and when through practice the prana goes through the u pper hole into the dvadasanta [*1] (the twelfth centre) above the palate, then t he fluctuations of prana are stopped. When the eye of consciousness (viz., the s piritual or third eye) becomes calm and clear so as to be able to distinctly see in the transparent akas' at a distance of twelve digits from the tip of his nos e, then the fluctuations of prana are stopped. When the thoughts arising in the mind are bound up in the calm contemplation of the world of taraka (star or eye) between one's eyebrows and are (thus) destroyed, then the fluctuations cease. W hen the which is of the form of the knowable, [p. 185] which is beneficent and which is untouched by any modifications arises in d is known as OM only and no other, then the fluctuations of prana cease. contemplation for a long time of the akas' which is in the heart, and by ntemplation of the mind free from vasanas, then the fluctuations of prana one an By the the co cease.

By these methods and various others suggested by (one's) thought and by means o f the contact of the many (spiritual) guides, the fluctuations cease. "Having by contraction opened the door of kundalini, one should force open the d oor of moksha. Closing with her mouth the door through which one ought to go, th e kundalini sleeps spiral in form and coiled up like a serpent. He who causes th is kundalini to move--he is an emancipated person. If this kundalini were to sle ep in the upper part of the neck of any yogin, it goes towards his emancipation. (If it were to sleep) in the lower part (of the body), it is for the bondage of the ignorant. Leaving the two nadis, Ida and the other (Pingala), it (prana) sh ould move in the Sushumna. That is the supreme seat of Vishnu. One should practi se control of breath with the concentration of the mind. The mind should not be allowed by a clever man to rest on any other thing. One should not worship Vishn u during the day alone. One should not worship Vishnu during the night alone; bu t should always worship Him, and should not worship Him merely during day and ni ght. The wisdom-producing opening (near uvula) has five passages. O S'andilya th is is the khecharimudra; practise it. With one who sits in the khecharimudra, th e vayu which was flowing before through the left and right nadis now flows throu gh the middle one (Sushumna). There is no doubt about it. You should swallow the air through the void (Sushumna) between Ida and Pingala. In that place is khech arimudra situated, and that is the seat of Truth. Again that is khecharimudra wh ich is situated in the akas'a-chakra (in the head) in the niralamba (supportless ) seat between the sun and moon (viz., Ida and Pingala). When the tongue has bee n lengthened to the length of a kala (digit) by the incision (of the fraenum lin gum) and by rubbing and milking it (viz., the tongue), fix the gaze between the two eyebrows and close the hole in the skull with [p. 186] the tongue reversed. This is khecharimudra. When the tongue and the chitta (mind ) both move in the akas' (khechari), then the person with his tongue raised up b ecomes immortal. Firmly pressing the yoni (perineum) by the left heel, stretchin g out the right leg, grasping the feet with both hands and inhaling the air thro ugh the nostrils, practise kantha-bandha, [*1] retaining the air upwards. By tha t, all afflictions are destroyed; then poison is digested as if it were nectar. Asthma, splenetic disease, the turning up of the anus and the numbness of the sk in are removed. This is the means of conquering prana and destroying death. Pres sing the yoni by the left heel, place the other foot over the left thigh: inhale the air, rest the chin on the chest, contract the yoni and contemplate, (as far as possible), your Atma as situated within your mind. Thus is the direct percep tion (of truth) attained. "Inhaling the prana from outside and filling the stomach with it, centre the pra na with the mind in the middle of the navel, at the tip of the nose and at the t oes during the sandhyas (sunset and sunrise) or at all times. (Thus) the yogin i s freed from all diseases and fatigue. By centring his prana at the tip of his n ose, he obtains mastery over the element of air; by centring it at the middle of his navel, all diseases are destroyed; by centring it at the toes, his body bec omes light. He who drinks the air (drawn) through the tongue destroys fatigue, t hirst and diseases. He who drinks the air with his mouth during the two sandhyas and the last two hours of the night, within three months the auspicious Sarasva ti (goddess of speech) is present in his vak (speech) viz., (he becomes eloquent and learned in his speech). In six months, he is free from all diseases. Drawin g the air by the tongue, retain the air at the root of the tongue. The wise man thus drinking nectar enjoys all prosperity. Fixing the Atma in the Atma itself i n the middle of the eyebrows, (having inhaled) through Ida and breaking through that (centre) thirty times, even a sick man is freed from disease. He who draws the air through the nadis and retains it for twenty-four minutes in the navel an d in

[p. 187] the sides of the stomach becomes freed from disease. He who for the space of a m onth during the three sandhyas (sunset, sunrise, and midnight or noon) draws the air through the tongue, pierces thirty times and retains his breath in the midd le of his navel, becomes freed from all fevers and poisons. He who retains the p rana together with the mind at the tip of his nose even for the space of a muhur ta (forty-eight minutes), destroys all sins that were committed by him during on e hundred births. "Through the samyama of tara (OM), he knows all things. By retaining the mind at the tip of his nose, he acquires a knowledge of Indra-world; [*1] below that, h e acquires a knowledge of Agni-(fire) world. [*1] Through the samyama of chitta in the eye, he gets a knowledge of all worlds: in the ear, a knowledge of Yama-( the god of death) world: [*1] in the sides of the ear, a knowledge of Nrrti-worl d: [*1] in the back of it (the ear), a knowledge of Varuna-world: [*1] in the le ft ear, a knowledge of Vayu-world: [*1] in the throat, a knowledge of Soma-(moon ) world: [*1] in the left eye, a knowledge of S'iva-world: [*1] in the head, a k nowledge of Brahma-world: [*1] in the soles of the feet, a knowledge of Atala wo rld: [*2] in the feet, a knowledge of Vitala world: in the ankles, a knowledge o f Nitala (rather Sutala) world: in the calves, a knowledge of Sutala (rather Tal atala world): in the knees, a knowledge of Mahatala world: in the thighs, a know ledge of Rasatala world: in the loins, a knowledge of Talatala (rather Patala) w orld: in the navel, a knowledge of Bhurloka (earth-world): in the stomach, a kno wledge of Bhuvar (world): in the heart, a knowledge of Suvar (world): in the pla ce above the heart, a knowledge of Mahar world: in the throat, a knowledge of Ja na world: in the middle of the brows, a knowledge of Tapa world: in the head, a knowledge of Satya world. "By conquering dharma and adharma, one knows the past and the future. By centrin g it on the sound of every creature, a knowledge of the cry (or language) of the [p. 188] animal is produced. By centring it on the sanchita-karma (past karma yet to be e njoyed), a knowledge of one's previous births arises in him. By centring it on t he mind of another, a knowledge of the mind (or thoughts) of others is induced. By centring it on the kaya-rupa (or form of the body), other forms are seen. By fixing it on the bala (strength), the strength of persons like Hanuman is obtain ed. By fixing it on the sun, a knowledge of the worlds arises. By fixing it on t he moon, a knowledge of the constellation is produced. By fixing it on the Dhruv a (Polar star) a perception of its motion is induced. By fixing it on his own (S elf), one acquires the knowledge of Purusha; on the navel, he attains a knowledg e of the kaya-vyuha (mystical arrangement of all the particles of the body so as to enable a person to wear out his whole karma in one life): on the well of the throat, freedom from hunger and thirst arises: on the Kurma nadi (which is situ ated in the well of the throat), a firmness (of concentration) takes place. By f ixing it on the tara (pupil of the eye), he obtains the sight of the siddhas (sp iritual personages). By conquering the akas' in the body, he is able to soar in the akas': (in short) by centring the mind in any place, he conquers the siddhis appertaining to that place. "Then comes pratyahara, which is of five kinds. It is the drawing away of the or gans from attaching themselves to the objects of senses. Contemplating upon ever ything that one sees as Atma is pratyahara. Renouncing the fruits of one's daily actions is pratyahara. Turning away from all objects of sense is pratyahara. Dh arana in the eighteen important places (mentioned below) is pratyahara, (viz.,) the feet, the toes, the ankles, the calves, the knees, the thighs, the anus, the penis, the navel, the heart, the well of the throat, the palate, the nose, the eyes, the middle of the brows, the forehead, and the head in ascending and desce

nding orders. "Then (comes) dharana. It is of three kinds, (viz.,) fixing the mind in the Atma , bringing the external akas' into the akas' of the heart and contemplating the five murtis (forms of devatas) in the five elements--earth, apas, fire, vayu, an d akas'. [p. 189] "Then comes dhyana. It is of two kinds, saguna (with gunas or quality) and nirgu na (without quality). Saguna is the meditation of a murti. Nirguna is on the rea lity of Self. "Samadhi is the union of the Jivatma (individual self) and the Paramatma (higher self) without the threefold state, (viz., the knower, the known, and the knowle dge). It is of the nature of extreme bliss and pure consciousness. "Thus ends the first chapter of S'andilya Upanishad."

CHAPTER II Then the Brahmarshi S'andilya not obtaining the knowledge of Brahman in the four Vedas, approached the Lord Atharvan and asked him: "What is it? Teach me the sc ience of Brahman by which I shall obtain that which is most excellent." Atharvan replied: "O S'andilya, Brahman is satya, vijnana and ananta in which al l this (world) is interwoven, warp-wise and woof-wise, from which all originated and into which all are absorbed, and which being known makes everything else kn own. It is without hands and feet, without eyes and ears, without tongue or with out body, and is unreachable and undefinable. From which, vak (speech) and mind return, being unable to obtain (or reach) It. It is to be cognised by jnana and yoga. [*1] From which, prajna of old sprang. That which is one and non-dual, tha t which pervades everything like akas', which is extremely subtle, without a ble mish, actionless, sat (be-ness) only, the essence of the bliss of consciousness, beneficent, calm and immortal and which is beyond. That is Brahman. Thou art Th at. Know That by wisdom. He who is the one, the shining, the giver of the power of Atma, the omniscient, the lord of all, and the inner soul of all beings, who lives in all beings, who is hidden in all beings and the source of all beings, w ho is reachable only through yoga and who creates, supports and destroys everyth ing--He is Atma. Know the several worlds in the Atma. Do not grieve, O knower of Atma, thou shalt reach the end of pains." [p. 190]

CHAPTER III Then S'andilya questioned Atharvan thus: "From the Brahman that is OM, imperisha ble, actionless, beneficial, sat (be-ness) only and supreme, how did this univer se arise? How does it exist in It? And how is it absorbed in It? Please solve me this doubt." Atharvan replied: The Supreme Brahman, the Truth, is the imperishable and the ac tionless. Then from the formless Brahman, three forms (or aspects) arose, (viz., ) nishkala (partless,) sakala (with parts), and sakala-nishkala (with and withou t parts). That which is satya, vijnana and ananda, That which is actionless, wit hout any impurity, omnipresent, extremely subtle, having faces in every directio

n, undefinable and immortal--that is His nishkala aspect. Mahes'vara (the great Lord) who is black and yellow rules, with avidya, mulaprakrti or maya that is re d, white, and black, and that is co-existent with Him. This is his sakala-nishka la aspect. Then the Lord desired (or willed) by his spiritual wisdom (thus): May I become many?; may I bring forth? Then from this Person who was contemplating and whose desires are fulfilled, three letters sprang up. Three vyahrtis, [*1] t he three-footed Gayatri, [*1] the three Vedas, the three devas, the three varnas (colours or castes) and the three fires sprang. That Supreme Lord who is endowe d with all kinds of wealth, who is all pervading, who is situated in the hearts of all beings, who is the Lord of maya and whose form is maya--He is Brahma. He is Vishnu: He is Rudra: He is Indra: He is all the devas: He is all the bhutas ( elements or beings): He only is before: He only is behind: He only is on our lef t: He only is on our right: He only is below: He only is above: He only is the a ll. That form of him as Dattatreya, [*2] who sports with his S'akti, who is kind to his devotees, who is brilliant as fire, resembling the petals or a red lotus and is of four hands, who is mild and shines sinlessly--this is His sakala form ." [p. 191] Then S'andilya questioned Atharvan, "O Lord, that which is Sat only and the esse nce of the bliss of consciousness--why is He called Parabrahman?" Atharvan replied: "Because He increases brhati and causes to increase everything (brhanti); so he is called Parabrahman. Why is He called Atma? Since He obtains (apnoti) everything, since He takes back everything and since He is everything, so he is called Atma. Why is He called Mahes'vara (the great Lord)? Since by th e sound of the words Mahat-Is'a (the great Lord) and by His own power, the great Lord governs everything. Why is He called Dattatreya? Because the Lord being ex tremely pleased with Atri (Rshi) who was performing a most difficult penance and who had expressed his desire to see Him who is light itself, offered Himself (d atta) as their son, and because the woman Anasuya was his mother and Atri was hi s father. Therefore he who knows the (secret) meaning knows everything. He who a lways contemplates on the supreme that It is himself becomes a knower of Brahman . Here these s'lokas (stanzas) occur (to memory). 'He who contemplates always th e Lord of Lords and the ancient thus--as Dattatreya, the beneficent, the calm, o f the colour of sapphire, one who delights in his own maya and the Lord who has shaken off everything, as naked and as one whose whole body is besmeared with th e holy ashes, who has matted hair, who is the Lord of all, who has four arms, wh o is bliss in appearance, whose eyes are like full-blown lotus, who is the store of jnana and yoga, who is the spiritual instructor of all the worlds and who is dear to all the yogins, and one who is merciful towards His devotees, who is th e witness of all and who is worshipped by all the siddhas is freed from all sins and will attain (the Spirit).' "OM Satyam (truth). Thus ends the Upanishad." Footnotes ^173:1 Under yama and niyama Patanjali has five kinds only. ^175:1 In the explanation one more posture is introduced. ^176:1 In Varaha Upanishad and later on, this is named "Kandha". Herein is descr ibed the web of life. ^177:1 This should be perhaps--between Pingala and Payasvini is Pusha. ^177:2 Yas'asvini should be "S'ankhini."

^178:1 Here the process of digestion of food is described. ^179:1 Both by physical protection and that of mantras to scare away evil spirit s. ^179:2 He is the son of S'iva, having an elephant's face symbolical of wisdom. H e is considered as the remover of all obstacles, and as such is he invoked and w orshipped in the beginning of every religious rite. ^179:3 Ida and Pingala are the two nadis upon which our breaths alternate from t he left nostril to the right and vice versa and between which is Sushumna. Hence these two terms are applied to and mean the left and right nostrils. ^179:4 According to Yogatattva-Upanishad, a matra is the time occupied in circli ng the knee once with the palm of the hand and filliping the fingers. ^179:5 According to Varaha-Upanishad the seat of fire is the muladhara (sacral p lexus). ^179:6 The original is not clear. It says, "For the space of 3, 4, 3, 4, 7, 3 an d 4 months" which when added becomes 28. ^180:1 According to the Mantra Sastra, Pranayama is performed through the letter s of Samskrt alphabet, the vowels corresponding to inspiration, etc. ^180:2 These are the Goddesses representing S'akti and being the wives of Brahma , Vishnu, and Rudra. ^181:1 This passage clearly indicates the dreadful consequences of the performan ce of Pranayama rashly and without a guru. ^181:2 As already pointed out, the Sushumna nadi is between Ida and Pingala. If Prana which alternates ordinarily between Ida and Pingala is restrained by long [p. 182] kumbhaka, then it along with the soul, its attendant will enter the Sus humna (central nadi) at one of the three places where it yields space for entran ce through such restraint of breath and in the navel, from the Sarasvati nadi on the west. After such entry it is that the yogin becomes dead to the world, bein g in the state called trance. ^182:1 Through such and other methods of Pranayama prescribed in this passage an d the subsequent ones, chronic diseases that defy European doctors will be roote d out. ^182:2 He becomes an Urdhva-retas--his vital energy goes up. ^183:1 There are six centres of energy in the body (muladhara, sacral plexus, et c.), which are presided over by six saktis (goddesses of energy). ^184:1 This twelfth centre is identified by some with the pituitary body in the head, there being six centres in the brain besides the six below the brain. ^186:1 Lit., binding the air up the throat. ^187:1 These correspond severally to the several directions and the devatas pres iding over them, corresponding respectively to east, south-east, south, southwes t, west, north-west, north, and north-east. ^187:2 The fourteen worlds, lokas and talas are referred to; the order in talas seems to be wrong, Talatala should be in the middle.

^189:1 Some texts leave the words "and yoga". ^190:1 These relate to the Gayatri mantras depending upon sound. ^190:2 According to Bhagavata, he is one of the minor incarnations of Vishnu. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 192]

YOGATATTVA-UPANISHAD

OF

KRSHNA-YAJURVEDA I SHALL now describe yoga-tattva (yoga-truth) for the benefit of yogins who are freed from all sins through the hearing and the studying of it. The supreme Puru sha called Vishnu, who is the great yogin, the great being and the great tapasvi n, is seen as a lamp in the path of the truth. The Grandfather (Brahma) having s aluted the Lord of the universe (Vishnu) and having paid Him due respects, asked Him (thus): "Pray, explain to us the truth of yoga which includes in it the eig ht subservients." To which Hrshikes'a (the Lord of the senses or Vishnu) replied thus: "Listen. I shall explain its truth. All souls are immersed in happiness a nd sorrow through the snare of maya. Kaivalya, the supreme seat, is the path whi ch gives them emancipation, which rends asunder the snare of maya, which is the destroyer of birth, old age and disease and which enables one to overcome death. There are no other paths to salvation. Those who go round the net of S'astras a re deluded by that knowledge. It is impossible even for the Devas to describe th at indescribable state. How can that which is self-shining be illuminated by the S'astras? That only which is without parts and stains and which is quiescent be yond all and free from decay becomes the jiva (self) on account of the results o f past virtues and sins. How did that which is the seat of Paramatma, is eternal , and above the state of all existing things and is of the form of wisdom and wi thout stains attain the state of jiva? A bubble arose in it as in water and in t his (bubble) arose [p. 193] ahankara. To it arose a ball (of body) made of the five (elements) and bound by dhatus. Know that to be jiva which is associated with happiness and misery and h ence is the term jiva applied to Paramatma which is pure. That jiva is considere d to be the kevala (alone) which is freed from the stains of passion, anger, fea r, delusion, greed, pride, lust, birth, death, miserliness, swoon, giddiness, hu nger, thirst, ambition, shame, fright, heart-burning, grief and gladness. "So I shall tell you the means of destroying (these) sins. How could jnana capab le of giving moksha arise certainly without yoga? And even yoga becomes powerles s in (securing) moksha when it is devoid of jnana. So the aspirant after emancip ation should practise (firmly) both yoga and jnana. The cycle of births and deat hs comes only through ajnana and perishes only through jnana. Jnana alone was or iginally. It should be known as the only means (of salvation). That is jnana thr ough which one cognises (in himself) the real nature of kaivalya as the supreme

seat, the stainless, the partless, and of the nature of Sachchidananda without b irth, existence and death and without motion and jnana. "Now I shall proceed to describe yoga to you. Yoga is divided into many kinds on account of its actions: (viz.,) Mantrayoga, Layayoga, Hathayoga, and Rajayoga. There are four states common to all these: (viz.,) Arambha, Ghata, Parichaya, an d Nishpatti. O Brahma, I shall describe these to you. Listen attentively. One sh ould practise the Mantra along with its matrikas (proper intonations of the soun ds) and others for a period of twelve years; then he gradually obtains wisdom al ong with the siddhis, (such as) anima, etc. Persons of weak intellect who are th e least qualified for yoga practise this. The (second) Laya-yoga tends towards t he absorption of the chitta and is described in myriads of ways; (one of which i s)--one should contemplate upon the Lord who is without parts (even) while walki ng, sitting, sleeping, or eating. This is called Laya-yoga. Now hear (the descri ption of) Hatha-yoga. This yoga is said to possess (the following) eight subserv ients, yama (forbearance), niyama (religious observance), asana [p. 194] [paragraph continues] (posture), pranayama (suppression of breath), pratyahara ( subjugation of the senses), dharana (concentration), dhyana, the contemplation o n Hari in the middle of the eyebrows and samadhi that is the state of equality. Mahamudra, Mahabandha and Khechari, Jalandhara, Uddiyana, and Mulabandha, utteri ng without intermission Pranava (OM) for a long time, and hearing the exposition of the supreme truths, Vajroli, Amaroli and Sahajoli, which form a triad--all t hese separately I shall give a true description of. O four-faced one (Brahma), a mong (the duties of) yama moderate eating--and not others--forms the principal f actor; and non-injury is most important in niyama. (The chief postures are) four (viz.,) Siddha, Padma, Simha and Bhadra. During the early stages of practice, t he following obstacles take place, O four-faced one, (viz.,) laziness, idle talk , association with bad characters, acquisition of mantras, etc., playing with me tals (alchemy) and woman, etc., and mirage. A wise man having found out these sh ould abandon them by the force of his virtues. Then assuming Padma posture, he s hould practise pranayama. He should erect a beautiful monastery with a very smal l opening and with no crevices. It should be well pasted with cow-dung or with w hite cement. It should be carefully freed from bugs, mosquitoes and lice. It sho uld be swept well every day with a broom. It should be perfumed with good odours ; and fragrant resins should burn in it. Having taken his seat neither too high nor too low on a cloth, deerskin and kus'a grass spread, one over the other, the wise man should assume the Padma posture and keeping his body erect and his han ds folded in respect, should salute his tutelary deity. Then closing the right n ostril with his right thumb, he should gradually draw in the air through the lef t nostril. Having restrained it as long as possible, be should again expel it th rough the right nostril slowly and not very fast. Thon filling the stomach throu gh the right nostril, he should retain it as long as he can and then expel it th rough the left nostril. Drawing the air through that nostril by which he expels, he should continue this in uninterrupted succession. The time taken in making a round of the knee with the palm of the [p. 195] hand, neither very slowly nor very rapidly, and snapping the fingers once is cal led a matra. Drawing the air through the left nostril for about sixteen matras a nd having retained it (within) for about sixty-four matras, one should expel it again through the right nostril for about thirty-two matras. Again fill the righ t nostril as before (and continue the rest). Practise cessation of breath four t imes daily (viz.,) at sunrise, noon, sunset and midnight, till eighty (times are reached). By a continual practice for about three months, the purification of t he nadis takes place. When the Midis have become purified, certain external sign s appear on the body of the yogin. I shall proceed to describe them. (They are)

lightness of the body, brilliancy of complexion, increase of the gastric fire, l eanness of the body, and along with these, absence of restlessness in the body. The proficient in yoga should abandon the food detrimental to the practice of yo ga. He should give up salt, mustard, things sour, hot, pungent, or bitter, veget ables, asafoetida, etc., worship of fire, women, walking, bathing at sunrise, em aciation of the body by fasts, etc. During the early stages of practice, food of milk and ghee is ordained; also food consisting of wheat, green pulse and red r ice are said to favour the progress. Then he will be able to retain his breath a s long as he likes. By thus retaining the breath as long as he likes, kevala kum bhaka (cessation of breath without inspiration and expiration) is attained. When kevala kumbhaka is attained by one, and thus expiration and inspiration are dis pensed with, there is nothing unattainable in the three worlds to him. In the co mmencement (of his practice), sweat is given out; he should wipe it off. Even af ter that, owing to the retaining of the breath, the person practising it gets ph legm. Then by an increased practice of dharana, sweat arises. As a frog moves by leaps, so the yogin sitting in the Padma posture moves on the earth. With a (fu rther) increased practice, he is able to rise from the ground. He, while seated in Padma posture, levitates. There arises to him the power to perform extraordin ary feats. He does (or should) not disclose to others his feats of great powers (in the path). Any pain small or [p. 196] great, does not affect the yogin. Then excretions and sleep are diminished; tear s, rheum in the eye, salivary flow, sweat and bad smell in the mouth do not aris e in him. With a still further practice, he acquires great strength by which he attains Bhuchara siddhi, which enables him to bring under his control all the cr eatures that tread this earth; tigers, s'arabhas, [*1] elephants, wild bulls or lions die on being struck by the palm of the yogin. He becomes as beautiful as t he god of love himself. All females being taken up with the beauty of his person will desire to have intercourse with him. If he so keeps connection, his virili ty will be lost; so abandoning all copulation with women, he should continue his practice with great assiduity. By the preservation of the semen, a good odour p ervades the body of the yogin. Then sitting in a secluded place, he should repea t Pranava (OM) with three pluta-matras (or prolonged intonation) for the destruc tion of his former sins. The mantra, Pranava (OM) destroys all obstacles and all sins. By practising thus he attains the arambha (beginning or first) state. "Then follows the ghata (second state)--one which is acquired by constantly prac tising suppression of breath. When a perfect union takes place between prana and apana, manas and buddhi, or jivatma and Paramatma without opposition, it is cal led the ghata state. I shall describe its signs. He may now practise only for ab out one-fourth of the period prescribed for practice before. By day and evening, let him practise only for a yama (3 hours). Let him practise kevala kumbhaka on ce a day. Drawing away completely the organs from the objects of sense during ce ssation of breath is called pratyahara. Whatever he sees with his eyes, let him consider as Atma. Whatever he hears with his ears let him consider as Atma. What ever smells with his nose let him consider as Atma. Whatever he tastes with his tongue let him consider as Atma. Whatever the yogin touches with his skin let h im consider as Atma. The yogin should thus unwearied gratify his organs of sense for a period of one yama every day with great effort. Then various wonderful po wers are attained by the yogin, such as clairvoyance, [p. 197] clairaudience, ability to transport himself to great distances within a moment, great power of speech, ability to take any form, ability to become invisible, an d the transmutation of iron into gold when the former is smeared over with his e xcretion.

"That yogin who is constantly practising yoga attains the power to levitate. The n should the wise yogin think that these powers are great obstacles to the attai nment of yoga, and so he should never take delight in them. The king of yogins s hould not exercise his powers before any person whatsoever. He should live in th e world as a fool, an idiot, or a deaf man, in order to keep his powers conceale d. His disciples would, without doubt, request him to show his powers for the gr atification of their own desires. One who is actively engaged in one's duties fo rgets to practise (yoga); so he should practise day and night yoga without forge tting the words of the guru. Thus passes the ghata state to one who is constantl y engaged in yoga practice. To one nothing is gained by useless company, since t hereby he does not practise yoga. So one should with great effort practise yoga. Then by this constant practice is gained the parichaya state (the third state). Vayu (or breath) through arduous practice pierces along with agni the Kundalini through thought and enters the Sushumna uninterrupted. When one's chitta enters Sushumna along with prana, it reaches the high seat (of the head probably) alon g with prana. "There are the five elements (viz.,) prthivi, apas, agni, vayu and akas'. To the body of the five elements, there is the fivefold dharana. From the feet to the knees is said to be the region of prthivi, is four-sided in shape, is yellow in colour and has the varna (or letter) La. Carrying the breath with the letter La along the region of earth (viz., from the foot to the knees) and contemplating u pon Brahma with four faces and four mouths and of a golden colour, one should pe rform dharana there for a period of two hours. He then attains mastery over the earth. Death does not trouble him, since he has obtained mastery over the earth element. The region of apas is said to [p. 198] extend from the knees to the anus. Apas is semi-lunar in shape and white in colo ur and has Va for its bija (seed) letter. Carrying up the breath with the letter Va along the region of apas, he should contemplate on the God Narayana having f our arms and a crowned head, as being of the colour of pure crystal, as dressed in orange clothes and as decayless; and practising dharana there for a period of two hours, he is freed from all sins. Then there is no fear for him from water, and he does not meet his death in water. From the anus to the heart is said to be the region of agni. Agni is triangular in shape, of red colour, and has the l etter Ra for its (bija) seed. Raising the breath made resplendent through the le tter Ra along the region of fire, he should contemplate on Rudra, who has three eyes, who grants all wishes, who is of the colour of the midday sun, who is daub ed all over with holy ashes and who is of a pleased countenance. Practising dhar ana there for a period of two hours, he is not burnt by fire even though his bod y enters the fire-pit. From the heart to the middle of the eyebrows is said to b e the region of vayu. Vayu is hexangular in shape, black in colour and shines wi th the letter Ya. Carrying the breath along the region of vayu, he should contem plate on Is'vara, the Omniscient, as possessing faces on all sides; and practisi ng dharana there for two hours, he enters vayu and then akas'. The yogin does no t meet his death through the fear of vayu. From the centre of the eyebrows to th e top of the head is said to be the region of akas', is circular in shape, smoky in colour and shining with the letter Ha. Raising the breath along the region o f akas', he should contemplate on Sadas'iva in the following manner, as producin g happiness, as of the shape of bindu, as the great deva, as having the shape of akas', as shining like pure crystal, as wearing the rising crescent of moon on his head, as having five faces, ten heads and three eyes, as being of a pleased countenance, as armed with all weapons, as adorned with all ornaments, as having Uma (the goddess) in one-half of his body, as ready to grant favours, and as th e cause of all the causes. By practising dharana in the region of akas', he obta ins [p. 199]

certainly the power of levitating in the akas' (ether). Wherever he stays, he en joys supreme bliss. The proficient in yoga should practise these five dharanas. Then his body becomes strong and he does not know death. That great-minded man d oes not die even during the deluge of Brahma. "Then he should practise dharana for a period of six ghatikas (2 hours, 24 minut es). Restraining the breath in (the region of) akas' and contemplating on the de ity who grants his wishes--this is said to be saguna [*1] dhyana capable of givi ng (the siddhis) anima, etc. One who is engaged in nirguna [*1] dhyana attains t he stage of samadhi. Within twelve days at least, he attains the stage of samadh i. Restraining his breath, the wise one becomes an emancipated person. Samadhi i s that state in which the jivatma (lower self) and the Paramatma (higher self) a re differenceless (or of equal state). If he desires to lay aside his body, he c an do so. He will become absorbed in Parabrahman and does not require utkranti ( going out or up). But if he does not so desire, and if his body is dear to him, he lives in all the worlds possessing the siddhis of anima, etc. Sometimes he be comes a deva and lives honoured in svarga; or he becomes a man or an yaksha thro ugh his will. He can also take the form of a lion, tiger, elephant, or horse thr ough his own will. The yogin becoming the great Lord can live as long as he like s. There is difference only in the modes of procedure but the result is the same . "Place the left heel pressed on the anus, stretch the right leg and hold it firm ly with both hands. Place the head on the breast and inhale the air slowly. Rest rain the breath as long as you can and then slowly breathe out. After practising it with the left foot, practise it with the right. Place the foot that was stre tched before on the thigh. This is mahabandha and should be practised on both si des. The yogin sitting in mahabandha and having inhaled the air with intent mind , should stop the course of vayu (inside) by means of the throat-mudra, and occu pying the two sides (of the throat) with speed. This is called mahavedha and is frequently practised by the siddhas. With the tongue thrust [p. 200] into the interior cavity of the head (or throat) and with the eyes intent on the spot between the eyebrows, this is called khecharimudra. Contracting the muscle s of the neck and placing the head with a firm will on the breast, this is calle d the jalandhara (bandha) and is a lion to the elephant of death. That bandha by which prana flies through Sushumna is called uddiyanabandha by the yogins. Pres sing the heel firmly against the anus, contracting the anus and drawing up the a pana, this is said to be yonibandha. Through mulabandha, prana and apana as well as nada and bindu are united and gives success in yoga: there is no doubt about this. To one practising in a reversed manner (or on both sides) which destroys all diseases, the gastric fire is increased. Therefore a practitioner should col lect a large quantity of provisions, (for) if he takes a small quantity of food, the fire (within) will consume his body in a moment. "On the first day, he should stand on his head with the feet raised up for a mom ent. He should increase this period gradually every day. Wrinkles and greyness o f hair will disappear within three months. He who practises only for a period of a yama (twenty-four minutes) every day conquers time. He who practises vajroli becomes a yogin and the repository of all siddhis. If the yoga siddhis are ever to be attained, he only has them within his reach. He knows the past and the fut ure and certainly moves in the air. He who drinks of the nectar thus is rendered immortal day by day. He should daily practise vajroli. Then it is called amarol i. Then he obtains the rajayoga and certainly he does not meet with obstacles. W hen a yogin fulfils his action by rajayoga, then he certainly obtains discrimina tion and indifference to objects. Vishnu, the great yogin, the grand one of grea t austerities and the most excellent Purusha is seen as a lamp in the path of tr

uth. "That breast from which one suckled before (in his previous birth) he now presse s (in love) and obtains pleasure. He enjoys the same genital organ from which he was born before. She who was once his mother will now be wife and she who is no w wife is (or will be) verily mother. He who is now father will be [p. 201] again son, and he who is now son will be again father. Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel of a well and enjoying the worlds. There are the three worlds, three vedas, three san dhyas, (morning, noon and evening), three svaras (sounds), three agnis, and guna s, and all these are placed in the three letters (OM). He who understands that w hich is indestructible and is the meaning of the three (OM)--by him are all thes e worlds strung. This is the Truth, the supreme seat. As the smell in the flower , as the ghee in the milk, as the oil in the gingelly seed and as the gold in th e quartz, so is the lotus situated in the heart. Its face is downwards and its s tem upwards. Its bindu is downwards and in its centre is situated manas. By the letter A, the lotus becomes expanded; by the letter U, it becomes split (or open ed), by the letter M, it obtains nada; and the ardhamatra (half-metre) is silenc e. The person engaged in yoga obtains supreme seat, which is like a pure crysta l, which is without parts and which destroys all sins. As a tortoise draws its h ands and head within itself, so drawing in air thus and expelling it through the nine holes of the body, he breathes upwards and forwards. Like a lamp in an air -tight jar which is motionless, so that which is seen motionless through the pro cess of yoga in the heart and which is free from turmoil, after having been draw n from the nine holes, is said to be Atma alone." Footnotes ^196:1 An animal said to have eight legs and to be stronger than lion. ^199:1 .Lit., "with gunas" and "without gunas". Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 202]

DHYANABINDU-UPANISHAD [*1]

OF

SAMAVEDA EVEN if sin should accumulate to a mountain extending over many yojanas (distanc e), it is destroyed by dhyanayoga. At no time has been found a destroyer of sins like this. Bijakshara (seed-letter) is the supreme bindu. Nada (spiritual sound ) is above it. When that nada ceases along with letter, than the nada-less is su preme state. That yogin who considers as the highest that which is above nada, w hich is anahata, [*2] has all his doubts destroyed. If the point of a hair be di vided into one-hundred thousand parts, this (nada) is one-half of that still fur ther divided; and when (even) this is absorbed, the yogin attains to the stainle

ss Brahman. One who is of a firm mind and without the delusion (of sensual pleas ures) and ever resting in Brahman, should see like the string (in a rosary of be ads) all creatures (as existing) in Atma like odour in flowers, ghee in milk, oi l in gingelly seeds and gold in quartz. Again just as the oil depends for its ma nifestation upon gingelly seeds and odour upon flowers, so does the Purusha depe nd for its existence upon the body, both external and internal. The tree is with parts and its shadow is without parts but with and without parts, Atma exists e verywhere. The one akshara (letter OM) should be contemplated upon as Brahman by all who as pire for emancipation. Prthivi, agni, rgveda, bhuh and Brahma--all these (are ab sorbed) when Akara [p. 203] [paragraph continues] (A), the first ams'a (part) of pranava (OM) becomes absorb ed. Antariksha, yajurveda, vayu, bhuvah and Vishnu, the Janardana--all these (ar e absorbed) when Ukara (U), the second ams'a of pranava becomes absorbed. Dyur, sun, samaveda, suvah and Mahes'vara--all these (are absorbed) when Makara (M), t he third ams'a of pranava becomes absorbed. Akara is of (pita) yellow colour and is said to be of rajoguna; Ukara is of white colour and of sattvaguna; Makara i s of dark colour and of tamoguna. He who does not know Omkara as having eight an gas (parts), four padas (feet), three sthanas (seats) and five devatas (presidin g deities) is not a Brahmana. Pranava is the bow. Atma is the arrow and Brahman is said to be the aim. One should aim at it with great care and then he, like th e arrow, becomes one with It. When that Highest is cognised, all karmas return ( from him, viz., do not affect him). The Vedas have Omkara as their cause. The sw aras (sounds) have Omkara as their cause. The three worlds with (all) the locomo tive and the fixed (ones in them) have Omkara as their cause. The short (accent of OM) burns all sins, the long one is decayless and the bestower of prosperity. United with ardhamatra (half-metre of OM), the pranava becomes the bestower of salvation. That man is the knower of the Vedas who knows that the end (viz., ard hamatra) of pranava should be worshipped (or recited) as uninterrupted as the fl ow of oil and (resounding) as long as the sound of a bell. One should contemplat e upon Omkara as Is'vara resembling an unshaken light, as of the size of a thumb and as motionless in the middle of the pericarp of the lotus of the heart. Taki ng in vayu through the left nostril and filling the stomach with it, one should contemplate upon Omkara as being in the middle of the body and as surrounded by circling flames. Brahma is said to be inspiration; Vishnu is said to be cessatio n (of breath), and Rudra is said to be expiration. These are the devatas of pran ayama. Having made Atma as the (lower) arani (sacrificial wood) and pranava as t he upper arani, one should see the God in secret through the practice of churnin g which is dhyana. One should practise restraint of breath as much as it lies in his power along with (the uttering of) [p. 204] [paragraph continues] Omkara sound, until it ceases completely. Those who look u pon OM as of the form of Hamsa staying in all, shining like crores of suns, bein g alone, staying in gamagama (ever going and coming) and being devoid of motion-at last such persons are freed from sin. That manas which is the author of the actions (viz.), creation, preservation and destruction of the three worlds, is ( then) absorbed (in the supreme One). That is the highest state of Vishnu. The lotus of the heart has eight petals and thirty-two filaments. The sun is in its midst: the moon is in the middle of the sun. Agni is in the middle of the mo on: the prabha (spiritual light) is in the middle of agni. Pitha (seat or centre ) is in the midst of prabha, being set in diverse gems. One should meditate upon the stainless Lord Vasudeva as being (seated) upon the centre of Pitha, as havi ng S'rivatsa [*1] (black mark) and Kaustubha (garland of gems) on his chest and

as adorned with gems and pearls resembling pure crystal in lustre and as resembl ing crores of moons in brightness. He should meditate upon Maha-Vishnu as above or in the following manner. (That is) he should meditate with inspiration (of br eath) upon Maha-Vishnu as resembling the atasi flower and as staying in the seat of navel with four hands; then with restraint of breath, he should meditate in the heart upon Brahma, the Grandfather as being on the lotus with the gaura (pal e-red) colour of gems and having four faces: then through expiration, he should meditate upon the three-eyed S'iva between the two eyebrows shining like the pur e crystal, being stainless, destroying all sins, being in that which is like the lotus facing down with its flower (or face) below and the stalk above or like t he flower of a plantain tree, being of the form of all Vedas, containing one hun dred petals and one hundred leaves and having the pericarp full-expanded. There he should meditate upon the sun, the moon and the agni, one above another. Passi ng above through the lotus which has the brightness of the sun, moon and agni, a nd taking its Hrim bija (letter), one leads his Atma firmly. He is the knower of Vedas [p. 205] who knows the three seats, the three matras, the three Brahmas, the three akshar as (letters) and the three matras associated with the ardhamatra. He who knows t hat which is above bindu, nada and kala as uninterrupted as the flow of oil and (resounding) as long as the sound of a bell--that man is a knower of the Vedas. Just as a man would draw up (with his mouth) the water through the (pores of the ) lotus-stalk, so the yogin treading the path of yoga should draw up the breath. Having made the lotus-sheath of the form of ardhamatra, one should draw up the breath through the stalk (of the nadis Sushumna, Ida and Pingala) and absorb it in the middle of the eyebrows. He should know that the middle of the eyebrows in the forehead which is also the root of the nose is the seat of nectar. That is the great place of Brahman. Postures, restraint of breath, subjugation of the senses dharana, dhyana and sam adhi are the six parts of yoga. There are as many postures as there are living c reatures; and Mahes'vara (the great Lord) knows their distinguishing features. S iddha, bhadra, simha and padma are the four (chief) postures. Muladhara is the f irst chakra. Svadhishthana is the second. Between these two is said to be the se at of yoni (perineum), having the form of Kama (God of love). In the Adhara of t he anus, there is the lotus of four petals. In its midst is said to be the yoni called Kama and worshipped by the siddhas. In the midst of the yoni is the Linga facing the west and split at its head like the gem. He who knows this, is a kno wer of the Vedas. A four-sided figure is situated above agni and below the genit al organ, of the form of molten gold and shining like streaks of lightning. Pran a is with its sva (own) sound, having Svadhishthana as its adhishthana (seat), ( or since sva or prana arises from it). The chakra Svadhishthana is spoken of as the genital organ itself. The chakra in the sphere of the navel is called Manipu raka, since the body is pierced through by vayu like manis (gems) by string. The jiva (ego) urged to actions by its past virtuous and sinful karmas whirls about in this great chakra of twelve [*1] spokes, so long as it [p. 206] does not grasp the truth. Above the genital organ and below the navel is kanda o f the shape of a bird's egg. There arise (from it) nadis seventy-two thousand in number. Of these seventy-two are generally known. Of these, the chief ones are ten and carry the pranas. Ida, Pingala, Sushumna, Gandhari, Hastijihva, Pasha, Y as'asvini, Alambusa, Kuhuh and S'ankhini are said to be the ten. This chakra of the midis should ever be known by the yogins. The three nadis Ida, Pingala and S ushumna are said to carry prana always and have as their devatas, moon, sun and agni. Ida is on the left side and Pingala on the right side, while the Sushumna is in the middle. These three are known to be the paths of prana. Prana, Apana,

Samana, Udana, and Vyana; Naga, Karma, Krkara, Devadatta and Dhananjaya; of thes e, the first five are called pranas, etc., and last five Naga, etc. are called v ayus (or sub-pranas). All these are situated (or run along) the one thousand nad is, (being) in the form of (or producing) life. Jiva which is under the influenc e of prana and apana goes up and down. Jiva on account of its ever moving by the left and right paths is not visible. Just as a ball struck down (on the earth) with the bat of the hand springs up, so jiva ever tossed by prana and apana is n ever at rest. He is knower of yoga who knows that prana always draws itself from apana and apana draws itself from prana, like a bird (drawing itself from and y et not freeing itself) from the string (to which it is tied). The jiva comes out with the letter Ha and gets in again with the letter Sa. Thus jiva always utters the mantra 'Ham-sa,' 'Hamsa'. The jiva always utters the man tra twenty-one thousand and six hundred times in one day and night. This is call ed Ajapa Gayatri and is ever the bestower of nirvana to the yogins. Through its very thought, man is freed from sins. Neither in the past nor in the future is t here a science equal to this, a japa equal to this or a meritorious action equal to this. Parames'vari (viz., kundalini s'akti) sleeps shutting with her mouth t hat door which leads to the decayless Brahma-hole. Being aroused by the contact of agni with manas and prana, she takes the form of a needle and pierces up thro ugh Sushumna. The [p. 207] yogin should open with great effort this door which is shut. Then he will pierce the door to salvation by means of kundalini. Folding firmly the fingers of the hands, assuming firmly the Padma posture, placing the chin firmly on the breast and fixing the mind in dhyana, one should frequently raise up the apana, fill up with air and then leave the prana. Then the wise man gets matchless wisdom thro ugh (this) s'akti. That yogin who assuming Padma posture worships (i.e., control s) vayu at the door of the nadis and then performs restraint of breath is releas ed without doubt. Rubbing off the limbs the sweat arising from fatigue, abandoni ng all acid, bitter and saltish (food), taking delight in the drinking of milk a nd rasa, practising celibacy, being moderate in eating and ever bent on yoga, th e yogin becomes a siddha in little more than a year. No inquiry need be made con cerning the result. Kundalini s'akti, when it is up in the throat, makes the yog i get siddhi. The union of prana and apana has the extinction of urine and faece s. One becomes young even when old through performing mulabandha always. Pressing t he yoni by means of the heels and contracting the anus and drawing up the apana-this is called mulabandha. Uddiyana bandha is so called because it is (like) a great bird that flies up always without rest. One should bring the western part of the stomach above the navel. This Uddiyana bandha is a lion to the elephant o f death, since it binds the water (or nectar) of the akas' which arises in the h ead and flows down. The Jalandhara bandha is the destroyer of all the pains of t he throat. When this Jalandhara bandha which is destroyer of the pains of the th roat is performed, then nectar does not fall on agni nor does the vayu move. Whe n the tongue enters backwards into the hole of the skull, then there is the mudr a of vision latent in the eyebrow called khechari. He who knows the mudra, khech ari has not disease, death, sleep, hunger, thirst, or swoon. He who practises th is mudra is not affected by illness or karma; nor is he bound by the limitations of time. Since chitta moves in the kha (akas') and since the tongue has entered (in the mudra) kha (viz., the hole in the mouth), therefore the mudra is called khechari and worshipped by [p. 208] the siddhas. He whose hole (or passage) above the uvula is closed (with the tong ue backwards) by means of khecharimudra never loses his virility, even when embr

aced by a lovely woman. Where is the fear of death, so long as the bindu (virili ty) stays in the body. Bindu does not go out of the body, so long as the khechar imudra is practised. (Even) when bindu comes down to the sphere of the perineum, it goes up, being prevented and forced up by violent effort through yonimudra. This bindu is twofold, white and red. The white one is called s'ukla and the red one is said to contain much rajas. The rajas which stays in yoni is like the co lour of a coral. The bindu stays in the seat of the genital organs. The union of these two is very rare. Bindu is S'iva and rajas is s'akti. Bindu is the moon a nd rajas is the sun. Through the union of these two is attained the highest body ; when rajas is roused up by agitating the s'akti through vayu which unites with the sun, thence is produced the divine form. S'ukla being united with the moon and rajas with the sun, he is a knower of yoga who knows the proper mixture of t hese two. The cleansing of the accumulated refuse, the unification of the sun an d the moon and the complete drying of the rasas (essences), this is called maham udra. Placing the chin on the breast, pressing the anus by means of the left hee l, and seizing (the toe of) the extended right leg by the two hands, one should fill his belly (with air) and should slowly exhale. This is called mahamudra, th e destroyer of the sins of men. Now I shall give a description of Atma. In the seat of the heart is a lotus of e ight petals. In its centre is jivatma of the form of jyotis and atomic in size, moving in a circular line. In it is located everything. It knows everything. It does everything. It does all these actions attributing everything to its own pow er, (thinking) I do, I enjoy, I am happy, I am miserable, I am blind, I am lame, I am deaf, I am mute, I am lean, I am stout, etc. When it rests on the eastern petal which is of s'veta (white) colour, then it has a mind (or is inclined) to dharma with bhakti (devotion). When it rests on the southeastern petal, which is of rakta (blood colour), then it is inclined [p. 209] to sleep and laziness. When it rests on the southern petal, which is of krshna ( black) colour, then it is inclined to hate and anger. When it rests on the south -western petal which is of nila (blue) colour, then it gets desire for sinful or harmful actions. When it rests on the western petal which is of crystal colour, then it is inclined to flirt and amuse. When it rests on the north-western peta l which is of ruby colour, then it has a mind to walk, rove and have vairagya (o r be indifferent). When it rests on, the northern petal which is pita (yellow) c olour, then it is inclined to be happy and to be loving. When it rests on the no rth-eastern petal which is of vaidurya (lapis lazuli) colour, then it is incline d to amassing money, charity and passion. When it stays in the interspace betwee n any two petals, then it gets the wrath arising from diseases generated through (the disturbance of the equilibrium of) vayu, bile and phlegm (in the body). Wh en it stays in the middle, then it knows everything, sings, dances, speaks and i s blissful. When the eye is pained (after a day's work), then in order to remove (its) pain, it makes first a circular line and sinks in the middle. The first l ine is of the colour of bandhuka flower (Bassia). Then is the state of sleep. In the middle of the state of sleep is the state of dream. In the middle of the st ate of dream, it experiences the ideas of perception, Vedas, inference, possibil ity, (sacred) words, etc. Then there arises much fatigue. In order to remove thi s fatigue, it circles the second line and sinks in the middle. The second is of the colour of (the insect) Indragopa (of red or white colour). Then comes the st ate of dreamless sleep. During the dreamless sleep, it has only the thought connected with Parames'vara (the highest Lord) alone. This state is of the nature of eternal wisdom. Afterwa rds it attains the nature of the highest Lord (Parames'vara). Then it makes a ro und of the third circle and sinks in the middle. The third circle is of the colo ur of padmaraga (ruby). Then comes the state of turya (the fourth). In turya, th ere is only the connection of Paramatma. It attains the nature of eternal wisdom

. Then one should gradually attain the quiescence of buddhi with [p. 210] self-control. Placing the manas in Atma, one should think of nothing else. Then causing the union of prana and apana, he concentrates his aim upon the whole uni verse being of the nature of Atma. Then comes the state of turyatita (viz., that state beyond the fourth). Then everything appears as bliss. He is beyond the pa irs (of happiness and pains, etc.). He stays here as long as he should wear his body. Then he attains the nature of Paramatma and attains emancipation through t his means. This alone is the means of knowing Atma. When vayu (breath) which enters the great hole associated with a hall where four roads meet gets into the half of the well-placed triangle, [*1] then is Achyuta (the indestructible) seen. Above the aforesaid triangle, one should meditate on the five bija (seed) letters of (the elements) prthivi, etc., as also on the fi ve pranas, the colour of the bijas and their position. The letter ###2351### [*2 ] is the bija of prana and resembles the blue cloud. The letter ###2352### is th e bija of agni, is of apana and resembles the sun. The letter ###2354### is the bija of prthivi, is of vyana and resembles bandhuka flower. The letter ###2357## # is the bija of jiva (or vayu), is of udana and is of the colour of the conch. The letter ###2361### is the bija of akas', is of samana, and is of the colour o f crystal. Prana stays in the heart, navel, nose, ear, foot, finger, and other p laces, travels through the seventy-two thousand nadis, stays in the twenty-eight crores of hair-pores and is yet the same everywhere. It is that which is called jiva. One should perform the three, expiration, etc., with a firm will and grea t control: and drawing in everything (with the breath) in slow degrees, he shoul d bind prana and apana in the cave of the lotus of the heart and utter pranava, having contracted his throat and the genital organ. From the Muladhara (to the h ead) is the Sushumna resembling the shining thread of the lotus. The nada is loc ated in the Vinadanda, (spinal column); that sound from its middle resembles (th at of) the conch, etc. When it goes to the hole of the akas', it resembles that of the peacock. In the middle of the cave of the [p. 211] skull between the four doors shines Atma, like the sun in the sky. Between the t wo bows in the Brahma-hole, one should see Purusha with s'akti as his own Atma. Then his manas is absorbed there. That man attains kaivalya who understands the gems, moonlight, nada, bindu, and the seat of Mahes'vara (the great Lord). Thus is the Upanishad. Footnotes ^202:1 The Upanishad of the seed of meditation. ^202:2 Of the heart. ^204:1 The black mark on the breast standing for mulaprakrti and the garland for the five elements. ^205:1 In other places, it is ten. ^210:1 Probably it refers to the triangle of the initiates. ^210:2 There seems to be some mistake in the original. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com

[p. 212]

HAMSA [*1]-UPANISHAD

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S'UKLA-YAJURVEDA GAUtAMA addressed Sanatkumara thus: "O Lord, thou art the knower of all dharmas and art well versed in all S'astras, pray tell me the means by which I may obtai n a knowledge of Brahmavidya. Sanatkumara replied thus: "Hear, O Gautama, that Tattva as expounded by Parvati after inquiring into all d harmas and ascertaining S'iva's opinion. This treatise on the nature of Hamsa wh ich gives the fruit of bliss and salvation and which is like a treasure to the y ogin, is (a) very mystic (science) and should not be revealed (to the public). "Now we shall explain the true nature of Hamsa and Paramahamsa for the benefit o f a brahmacharin (a seeker after Brahman or celibate), who has his desires under control, is devoted to his guru and always contemplates (as) Hamsa, and realise s thus: It (Hamsa) is permeating all bodies like fire (or heat) in all kinds of wood or oil in all kinds of gingelly seeds. Having known (It) thus, one does not meet with death. "Having contracted the anus (with the heels pressed against it), having raised t he vayu (breath) from (Mula) [*2] Adhara [p. 213] [paragraph continues] (chakra), having made circuit thrice round Svadhishthana, having gone to Manipuraka, having crossed Anahata, having controlled Prana in Vi s'uddhi and then having reached Ajna, one contemplates in Brahmarandhra (in the head), and having meditated there always 'I am of three matras,' cognises (his S elf) and becomes formless. The S'isna [*1] (penis) has two sides (left and right from head to foot). This is that Paramahamsa (Supreme Hamsa or Higher Self) hav ing the resplendence of crores of suns and by whom all this world is pervaded. "It (this Hamsa which has buddhi as vehicle) [*2] has eightfold vrtti. (When it is) in the eastern [*3] petal, there is the inclination (in a person) to virtuou s actions; in the south-eastern petal, there arise sleep, laziness, etc.; in the southern, there is the inclination to cruelty; in the south-western, there is t he inclination to sins; in the western, there is the inclination to sensual spor t; in the north-western, there arise the desire of walking, and others; in the n orthern, there arises the desire of lust; in the north-eastern, there arises the desire of amassing money; in the middle (or the interspaces between the petals) , there is the indifference to material pleasures. In the filament (of the lotus ), there arises the waking state; in the pericarp, there arises the svapna (drea ming state); in the bija (seed of pericarp), there arises the sushupti (dreamles s sleeping state); when leaving the lotus, there is the turya (fourth state). Wh en Hamsa is absorbed in Nada (spiritual sound), the state beyond the fourth is r eached. Nada (which is at the end of sound and beyond speech and mind) is like a pure crystal extending from (Mula) Adhara to Brahmarandhra. It is that which is spoken of as Brahma and Paramatma.

"(Here the performance of Ajapa Gayatri is given). "Now Hamsa is the rshi; the metre is Avyakta Gayatri; Paramahamsa is the devata (or presiding deity) 'Ham' is the bija; 'Sa' is the s'akti; So'ham is the kilaka . [*4] Thus there are [p. 214] six. There are 21, 600 Hamsas (or breaths) [*1] in a day and night. (Salutation [*2] to) Surya, Soma, Niranjana (the stainless) and Nirabhasa (the universeless) . Ajapa mantra. (May) the bodiless and subtle one guide [*3] (or illuminate my u nderstanding). Vaushat to Agni-Soma. Then Anganyasas and Karanyasas occur (or sh ould be performed after the mantras as they are performed before the mantras) in the heart and other (seats). Having done so, one should contemplate upon Hamsa as the Atma in his heart. Agni and Soma are its wings (right and left sides); Om kara is its head; Ukara and bindu are the three eyes [*4] and face respectively; Rudra and Rudrani (or Rudra's wife) are the feet kanthata (or the realisation o f the oneness of jivatma or Hamsa, the lower self with Paramatma or Paramahamsa, the Higher Self) is done in two ways, (samprajnata [*5] and asamprajnata). "After that, Unmani [*6] is the end of the Ajapa (mantra). Having thus reflected upon manas by means of this (Hamsa), one hears Nada after the uttering of this japa (mantra) a crore of times. It (Nada) is (begun to be heard as) of ten kinds . The first is chini (like the sound of that word); the second is chini-chini; t he third is the sound of bell; the fourth is that of conch; the fifth is that of tantri (lute); the sixth is that sound of tala (cymbals); the seventh is that o f flute; the eighth is that of bheri (drum); the ninth is that of mrdanga (doubl e drum); and the tenth is that of clouds (viz., thunder). He may experience the tenth without the first nine sounds (through the initiation of [p. 215] a guru). In the first stage, his body becomes chini-chini; in the second, there is the (bhanjana) breaking (or affecting) in the body; in the third, there is th e (bhedana) piercing; in the fourth, the head shakes; in the fifth, the palate p roduces saliva; in the sixth, nectar is attained; in the seventh, the knowledge of the hidden (things in the world) arises; in the eighth, Paravak is heard; in the ninth, the body becomes invisible and the pure divine eye is developed; in t he tenth, he attains Parabrahman in the presence of (or with) Atma which is Brah man. After that, when manas is destroyed, when it which is the source of sankalp a and vikalpa disappears, owing to the destruction of these two, and when virtue s and sins are burnt away, then he shines as Sadas'iva of the nature of S'akti p ervading everywhere, being effulgence in its very essence, the immaculate, the e ternal, the stainless and the most quiescent Om. Thus is the teaching of the Ved as; and thus is the Upanishad." Footnotes ^212:1 This word "Hamsa" is very mysterious and has manifold meanings according to different standpoints. It is composed of Ham (or Aham) and Sa (ha), which mea n "I" (am) "that". In its highest sense, it is Kalahamsa (or Parabrahman). It is also Brahma when he has Hamsa (or swan) as the vehicle or Hamsa-vahana. When Ha msa which is the manifestation of Prana is applied to the human breath, we are s aid to exhale with Ha and to inhale with Sa. It is also called Ajapa-Gayatri. ^212:2 The different chakras of those that are above the anus, in the genitals, navel, heart, and throat, between the eyebrows and in the head. ^213:1 This is omitted in the Calcutta edition and seemingly makes no sense here

. ^213:2 This is how a commentator explains. ^213:3 This refers to the different petals in the heart. Vide the same in Narada -Parivrajaka and Dhyanabindu Upanishads. ^213:4 Kilaka means wedge. In the Ajapa mantra 'Hamsa-so'ham', So'ham is the wed ge to which the whole mantra is fastened. ^214:1 One commentator gives the table for 21,600 thus: 60 breaths make one Pran a; 6 Pranas, one nadi; and 60 nadis, one day and night. ^214:2 The words are: Suryaya, Somaya, Niranjanaya, Nirabhasaya. It is with the pronunciation of these words that the different places in the body are touched, viz., Anganyasas and Karanyasas are performed. The first word is pointed to the heart with the thumb; the second, to the head, and the third, to the hair of the head. With the last, a kavacha (armour) is made by circling the fingers round t he head and then circling one hand over another. This process is carried on agai n after the pronunciation of Ajapa mantra which follows. Here Soma (moon) is tha t which is united with Thai or the emblem of the union of the lower and higher S elves. Surya or Sun is the causer of the state of one-ness. ^214:3 As it stands, it means "the bodiless, the subtle and the guide." The orig inal is Atanu Sukshmam Prachodayat. ^214:4 The three eyes are the two eyes commonly now in use with the Divine eye. ^214:5 Contemplation with an object as seed and the seedless one. ^214:6 A state above manas or when manas is transcended. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 216]

AMRTANADA-UPANISHAD [*1]

OF

KRSHNA-YAJURVEDA THE wise, having studied the S'astras and reflected on them again and again and having come to know Brahman, should abandon them all like a firebrand. Having as cended the car of Om with Vishnu (the Higher Self) as the charioteer, one wishin g to go to the seat of Brahmaloka intent on the worship of Rudra, should go in t he chariot so long as he can go. Then abandoning the car, he reaches the place o f the Lord of the car. Having given up matra, linga, [*2] and pada, [*3] he atta ins the subtle pada (seat or word) without vowels or consonants by means of the letter M without the svara (accent). That is called pratyahara when one merely t hinks of the five objects of sense, such as sound, etc., as also the very unstea dy mind as the reins of Atma. Pratyahara (subjugation of the senses), dhyana (co ntemplation), pranayama (control of breath), dharana (concentration), tarka [*4]

and samadhi are said to be the six parts of yoga. Just as the impurities of mou ntain-minerals are burnt by the blower, so the stains committed by the organs ar e burned by checking prana. Through pranayamas should be burnt the stains; throu gh dharana, the sins; through pratyahara, [p. 217] the (bad) associations; and through dhyana, the godless qualities. Having destro yed the sins, one should think of Ruchira (the shining). Ruchira (cessation), ex piration and inspiration--these three are pranayama of (rechaka, puraka and kumb haka) expiration, inspiration and cessation of breath. That is called (one) pran ayama when one repeats with a prolonged (or elongated) breath three times the Ga yatri with its vyahrtis and Pranava (before it) along with the s'iras [*1] (the head) joining after it. Raising up the vayu from the akas' (region, viz., the he art) and making the body void (of vayu) and empty and uniting (the soul) to the state of void, is called rechaka (expiration). That is called puraka (inspiratio n) when one takes in vayu, as a man would take water into his mouth through the lotus-stalk. That is called kumbhaka (cessation of breath) when there is no expi ration or inspiration and the body is motionless, remaining still in one state. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. This is the characteristic of one that has attained much quiescence. That is called dharana when the wise man regards the mind as sankalpa and mergin g sankalpa into Atma, contemplates upon his Atma (alone). That is called tarka w hen one makes inference which does not conflict with the Vedas. That is called s amadhi in which one, on attaining it, thinks (all) equal. Seating himself on the ground on a seat of kus'a grass which is pleasant and dev oid of all evils, having protected himself mentally (from all evil influences), uttering ratha-mandala, [*2] assuming either padma, svastika, or bhadra posture or any other which can be practised easily, facing the north and closing the nos tril with the thumb, one should inspire through the other nostril and retain bre ath inside and preserve the Agni (fire). Then he should think of the sound (Om) alone. Om, the one letter is Brahman; Om should not be breathed out. Through thi s divine mantra (Om), it should be done many times to rid himself of [p. 218] impurity. Then as said before, the mantra-.knowing wise should regularly meditat e, beginning with the navel upwards in the gross, the primary (or less) gross an d subtle (states). The greatly wise should give up all (sight) seeing across, up or down, and should practise yoga always being motionless and without tremor. T he union as stated (done) by remaining without tremor in the hollow stalk (viz., Sushumna) alone is dharana. The yoga with the ordained duration of twelve matra s is called (dharana). That which never decays is Akshara (Om) which is without ghosha (third, fourth, and fifth letters from K), consonant, vowel, palatal, gut tural, nasal, letter R and sibilants. Prana travels through (or goes by) that pa th through which this Akshara (Om) goes. Therefore it should be practised daily, in order to pass along that (course). It is through the opening (or hole) of th e heart, through the opening of vayu (probably navel), through the opening of th e head and through the opening of moksha. They call it bila (cave), sushira (hol e), or mandala (wheel). [*1] (Then about the obstacles of yogi). A yogin should always avoid fear, anger, laz iness, too much sleep or waking and too much food or fasting. If the above rule be well and strictly practised each day, spiritual wisdom will arise of itself i n three months without doubt. In four months, he sees the devas; in five months, he knows (or becomes) Brahmanishtha; and truly in six months he attains Kaivaly a at will. There is no doubt. That which is of the earth is of five matras (or it takes five matras to pronoun

ce Parthiva-Pranava). That which is of water of four matras; of agni, three matr as; of vayu, two; and of akas', one. But he should think of that which is with n o matras. Having united Atma with manas, one should contemplate upon Atma by mea ns of atma. Prana is thirty [*2] digits long. Such is the position (or range) of pranas. That is called Prana which is the seat of the external pranas. The brea ths by [p. 219] day and night are numbered as 1,13,180. [*1] (Of the pranas) the first (viz.,) P rana is pervading the heart; Apana, the anus; Samana, the navel; Udana, the thro at; and Vyana, all parts of the body. Then come the colours of the five pranas i n order. Prana is said to be of the colour of a blood-red gem (or coral); Apana which is in the middle is of the colour of Indragopa (an insect of white or red colour); Samana is between the colour of pure milk and crystal (or oily and shin ing), between both (Prana and Apana): Udana is apandara (pale white); and Vyana resembles the colour of archis (or ray of light). That man is never reborn where ver he may die, whose breath goes out of the head after piercing through this ma ndala (of the pineal gland). That man is never reborn. Footnotes ^216:1 The Upanishad treating of Nada (spiritual sound) which is Amrta (nectar). Here Pranas are spoken of, as they produce Nada within and without. ^216:2 It is said to be the subtle, gross and other microcosmic bodies. It also means sign. ^216:3 It is said to be the macrocosmic bodies of Virat, etc. It means a word or letter. ^216:4 In this classification, tarka is introduced newly. It means; the examinat ion of the mind being attracted to objects and knowing that siddhis are impedime nts to progress. ^217:1 The vyahrtis are Bhuh, , etc., and the head is Om, Apo, etc. ^217:2 Lit., car-circle which is a mystical chakra or diagram for invoking the d evata; but some commentators make ratha mean Om: and mandala, the circle of S'iv a. ^218:1 There are four openings in the body; three from which the astral, the low er mental and the higher mental bodies escape: the last being of turya. ^218:2 As measured by the width of the middle finger: Yajnavalkya says, Prana is 12 digits beyond the body. ^219:1 One commentator makes it thus: Taking 21,600 for each of the five Pranas, we get 1,08,000: for the five sub-pranas, 5 * 1036 is 5,180. Hence the total is 1,13,180. Another commentator makes it 21,600 alone. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 220]

VARAHA [*1]-UPANISHAD

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KRSHNA-YAJURVEDA

CHAPTER I THE great sage Rbhu performed penance for twelve deva (divine) years. At the end of the time, the Lord appeared before him in the form of a boar. He said: "Rise , rise and choose your boon." The sage got up and having prostrated himself befo re him said: "O Lord, I will not, in my dream, wish of thee those things that ar e desired by the worldly. All the Vedas, S'astras, Itihasas [*2] and all the hos ts of other sciences, as well as Brahma and all the other Devas, speak of emanci pation as resulting from a knowledge of thy nature. So impart to me that science of Brahman which treats of thy nature." Then the boar-shaped Bhagavan (Lord) said: "Some disputants hold that there are twenty-four tattvas (principles) and some thirty-six, whilst others maintain tha t there are ninety-six. I shall relate them in their order. Listen with an atten tive mind. The organs of sense are five, viz.: ear, skin, eye and others. The or gans of action are five, viz.: mouth, hand, leg and others. Pranas (vital airs) are five; [*3] sound and others (viz., rudimentary principles) are five. [*4] Ma nas, buddhi, chitta and ahankara are four; [*5] thus [p. 221] those that know Brahman know these to be the twenty-four tattvas. Besides these, the wise hold the quintuplicated elements to be five, viz.: earth, water, fire, vayu and akas'; the bodies to be three, viz.: the gross, the subtle and the kar ana or causal; the states of consciousness to be three, viz.: the waking, the dr eaming and the dreamless sleeping. The munis know the total collection of tattva s to be thirty-six (coupled with jiva). "With these tattvas, there are six changes, viz.: existence, birth, growth, tran sformation, decay and destruction. Hunger, thirst, grief, delusion, old age and death are said to be the six infirmities. Skin, blood, flesh, fat, marrow and bo nes are said to be the six sheaths. Passion, anger, avarice, delusion, pride and malice are the six kinds of foes. Vis'va, Taijasa and Prajna [*1] are the three aspects of the jiva. Sattva, rajas and tamas are the three gunas (qualities). P rarabdha, [*2] sanchita and agamin are the three karmas. Talking, lifting, walki ng, excreting and enjoying are the five actions (of the organs of action); and t here are also thought, certainty, egoism, compassion, memory (functions of manas , etc.,), complacency, sympathy and indifference: dik (the quarters), Vayu, Sun, Varuna, [*3] As'vini devas, [*4] Agni, Indra, Upendra, [*5] and Mrtyu (death): and then the moon, the four-faced Brahma, Rudra, Kshetrajna, [*6] and Is'vara. T hus these are the ninety-six tattvas. Those that worship, with devotion, me of t he form of boar, who am other than the aggregate of these tattvas and am without decay are released from ajnana and its effects and become jivanmuktas. Those th at know these ninety-six tattvas will attain salvation in whatever order of life they may be, whether they have matted hair or are of shaven head or have (only) their tuft of hair on. [*7] There is no doubt of this. Thus ends the first chap ter." [p. 222]

CHAPTER II The great Rbhu (again) addressed the Lord of Lakshmi of the form of boar thus: " O Lord, please initiate me into the supreme Brahmavidya (or science)." Then the Lord who removes the miseries of his devotees being thus questioned, answered th us: "Through (the right observance of) the duties of one's own caste and orders of life, through religious austerities and through the pleasing of the guru (by serving him rightly), arise to persons the four, vairagya, etc. They are the dis crimination of the eternal from the non-eternal; indifference to the enjoyments of this and the other worlds; the acquisition of the six virtues, s'ama, [*1] et c., and the longing after liberation. These should be practised. Having subdued the sensual organs and having given up the conception of 'mine' in all objects, you should place your consciousness of 'I' in (or identify yourself with) me, wh o am the witness Chaitanya (consciousness). To be born as a human being is diffi cult--more difficult it is to be born as a male being--and more so is it to be b orn as a Brahman. Even then, if the fool does not cognise through the hearing, [ *2] etc., of vedanta, the true nature of the Sachchidananda (of Brahman) that is all-pervading, and that is beyond all caste and orders of life, when will he ob tain moksha? I alone am happiness. There is none other. If there is said to be a nother, then it is not happiness. There is no such thing as love, except on my a ccount. The love that is on account of me is not natural to me. As I am the seat of supreme love, that 'I am not' is not. He who is sought after by all, saying "I should become such," is myself, the all-pervading. How can non-light affect A tma, the self-shining which is no other than the light whence originates the wor ds 'I am not light'. My firm conviction is, whoever knows for certain that (Atma ) which is self-shining and has itself no basis (to rest upon), is one of vijnan a. [p. 223] "The universe, jiva, Is'vara, maya and others do not really exist, except my ful l Atma. I have not their characteristics. Karma which has dharana and other attr ibutes and is of the form of darkness and ajnana is not fit to touch (or affect) me, who am Atma, the self-resplendent. That man who sees (his) Atma which is al l-witness and is beyond all caste and orders of life as of the nature of Brahman , becomes himself Brahman. Whoever sees, through the evidence of vedanta, this v isible universe as the Supreme Seat which is of the form of light, attains moksh a at once. When that knowledge which dispels the idea that this body (alone) is Atma, arises firmly in one's mind as was before the knowledge that this body (al one) is Atma, then that person, even though he does not desire moksha, gets it. Therefore how will a person be bound by karma, who always enjoys the bliss of Br ahman which has the characteristics of Sachchidananda, and which is other than a jnana? Persons with spiritual eyes see Brahman, that is the witness of the three states that has the characteristics of be-ness, wisdom and bliss, that is the u nderlying meaning of the words 'Thou' (Tvam) and 'I' (Aham), and that is untouch ed by all the stains. As a blind man does not see the sun that is shining, so an ignorant person does not see (Brahman). Prajnana alone is Brahman. It has truth and prajnana as its characteristics. By thus cognising Brahman well, a person b ecomes immortal. One who knows his own Atma as Brahman, that is bliss, and witho ut duality and gunas (qualities), and that is truth and absolute consciousness i s not afraid of anything. That which is consciousness alone which is all-pervadi ng, which is eternal, which is all-full, which is of the form of bliss, and whic h is indestructible, is the only true Brahman. It is the settled determination o f Brahmajnanis that there is naught else but that. As the world appears dark to the blind and bright to those having good eyes, so this world full of manifold m iseries to the ignorant is full of happiness to the wise. In me, of the form of boar, who am infinite and the Bliss of absolute Consciousness, if there is the c onception of non-dualism, where then is bondage? And who is the one to be emanci

pated? The real nature of all [p. 224] embodied objects is ever the absolute Consciousness. Like the pot seen by the ey es, the body and its aggregates are not (viz., do not really exist). Knowing, as Atma, all the locomotive and fixed worlds that appear as other than Atma, medit ate upon them as 'It I am'. Such a person then enjoys his real nature. There is no other to be enjoyed than one-Self. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahmajnana, though he always s ees this established universe, does not see it other than his Atma. By cognising clearly my form, one is not trammelled by karma. He is an undaunted person who by his own experience cognises as his own real nature all (the universe and Brah man) that is without the body and the organs of sense--that is the all-witness-that is the one noumenal vijnana, that is the blissful Atma (as contrasted with jivatma or the lower self) and that is the self-resplendent. He is one that shou ld be known as 'I' (myself). O Rbhu, may you become He. After this, there will b e never any experience of the world. Thereafter there will always be the experie nce of the wisdom of one's own true nature. One who has thus known fully Atma ha s neither emancipation nor bondage. Whoever meditates, even for one muhurta (48 minutes) through the cognition of one's own real form, upon Him who is dancing a s the all-witness, is released from all bondage. Prostrations--prostrations to m e who am in all the elements, who am the Chidatma (viz., Atma of the nature of w isdom) that is eternal and free and who am the Pratyagatma. O Devata, you are I. I am you. Prostrations on account of myself and yourself who are infinite and w ho are Chidatma, myself being the supreme Is'a (Lord) and yourself being S'iva ( of a beneficent nature). What should I do? Where should I go? What should I reje ct? (Nothing, because) the universe is filled by me as with the waters of the un iversal deluge. Whoever gives up (fond) love of the external, love of the intern al and love of the body and thus gives up all associations, is merged in me. The re is no doubt about it. That Paramahamsa (ascetic) who, though living in the wo rld, keeps aloof from human congregation as from serpent, who regards a beautifu l woman as a (living) [p. 225] corpse and ion and is ,) myself. hat is now the endless sensual objects as poison, and who has abandoned all pass indifferent towards all objects is no other than Vasudeva, [*1] (viz. This is satya (truth). This is nothing but truth. It is truth alone t said. I am Brahman, the truth. There is naught else but I.

"(The word) 'upavasa' (lit., dwelling near) signifies the dwelling near (or unio n) of jivatma and Paramatma and not (the religious observance as accepted by the worldy of) emaciating the body through fasts. To the ignorant, what is the use of the mere drying up of the body? By beating about the hole of a snake, can we be said to have killed the big snake within, A man is said to attain paroksha (i ndirect) wisdom when he knows (theoretically) that there is Brahman; but he is s aid to attain sakshatkara (direct cognition) when he knows (or realises) that he is himself Brahman. When a yogin knows his Atma to be the Absolute, then he bec omes a jivanmukta. To mahatmas, to be always in the state 'I am Brahman' conduce s to their salvation. There are two words for bondage and moksha. They are 'mine ' and 'not mine'. Man is bound by 'mine', but he is released by 'not mine'. He s hould abandon all the thoughts relating to externals and so also with reference to internals. O Rbhu having given up all thoughts, you should rest content (in y our Atma) ever. "The whole of the universe is caused through sankalpa alone. It is only through sankalpa that the universe manifests. Having abandoned the universe, which is of the form of sankalpa and having fixed your mind upon the nirvikalpa (one which is changeless), meditate upon my abode in your heart. O most intelligent being,

pass your time in meditating upon me, glorifying me in songs, talking about me t o one another and thus devoting yourself entirely to me as the Supreme. Whatever is chit (consciousness) in the universe is only Chinmatra. This universe is Chi nmaya only. You are Chit. I am Chit: contemplate upon the worlds also as Chit. M ake the desires nil. Always be without any stain. How then can the bright lamp o f Atmic vijnana [p. 226] arising through the Vedas be affected by the karma arising from the ignorance of the actor and the agent? Having given up not-Atma and being in the world unaffe cted by it, delight only in the Chinmatra within, ever intent on the One. As the akas' of the pot and that of the house are both located in the all-pervading ak as', so the jivas and Is'vara are only evolved out of me, the Chidakas' (the one akas' of universal consciousness). So that which did not exist before the evolu tion of Atmas (jivas and Is'vara) and that which is rejected at the end (viz., u niversal deluge) is called maya by Brahmajnanis through their discrimination. Sh ould maya and its effects (the universe) be annihilated, there is no state of Is 'vara, there is no state of jiva. Therefore like the akas' without its vehicle, I am the immaculate and Chit. "The creation, sentient as well as non-sentient from ikshana (thinking) to prave s'a (entry) (as stated in Chhandogya-Upanishad, Prapathaka VI, Khandas II and II I) of those having the forms of jivas and Is'vara is due to the creation (or ill usion) of Is'vara; while the samsara (worldly existence) from the waking state t o salvation is due to the creation of jiva. So the karmas ordained in the sacrif ice (called) Trinachaka (so called after Nachiketas of Katha-Upanishad) to yoga are dependent upon the illusion of Is'vara; while (the systems from) Lokayata (a theistical system) to sankhya rest on the illusion of jiva. Therefore aspirants after salvation should never make their heads enter into the field of controvers y regarding jiva and Is'vara. But with an undisturbed mind, the tattvas of Brahm an should be investigated. Those who do not cognise the tattva of the secondless Brahman are all deluded persons only. Whence (then) is salvation to them? Whenc e then is happiness (to them) in this universe? What if they have the thoughts o f the superiority and inferiority (of Is'vara and jiva)? Will sovereignty and me ndicancy (experienced by a person) in the dreaming state affect him in his wakin g state? When buddhi is absorbed in ajnana, then it is termed, by the wise, slee p. Whence then is sleep to me who have not ajnana and its effects? When buddhi i s in full bloom, then it is said to be the jagrat (waking state). [p. 227] [paragraph continues] As I have no changes, etc., there is no waking state to me . The moving about of buddhi in the subtle nadis constitutes the dreaming state. In me without the act of moving about, there is no dreaming. Then at the time o f sushupti when all things are absorbed, enveloped by tamas, he then enjoys the highest bliss of his own nature in an invisible state. If he sees everything as Chit without any difference, he alone is an actual vijnani. He alone is S'iva. H e alone is Hari. He alone is Brahma. This mundane existence which is an ocean of sorrow, is nothing but a long-lived dream, or an illusion of the mind or a long -lived reign of the mind. From rising from sleep till going to bed, the one Brah man alone should be contemplated upon. By causing to be absorbed this universe w hich is but a superimposition, the chitta partakes of my nature. Having annihila ted all the six powerful enemies, through their destruction become the non-dual One like the scent-elephant. Whether the body perishes now or lasts the age of m oon and stars, what matters it to me having Chit alone as my body? What matters it to the akas' in the pot, whether it (the pot) is destroyed now or exists for a long time. While the slough of a serpent lies cast off lifeless in its hole, i t (the serpent) does not evince any affection towards it. Likewise the wise do n ot identify themselves with their gross and subtle bodies. If the delusive knowl

edge (that the universe is real) with its cause should be destroyed by the fire of atmajnana, the wise man becomes bodiless, through the idea 'It (Brahman) is n ot this; It is not this.' Through the study of S'astras, the knowledge of realit y (of the universe) perishes. Through direct perception of truth, one's fitness for action (in this universe) ceases. With the cessation of prarabdha (the porti on of the past karma which is being enjoyed in this life), the destruction of th e manifestation (of the universe) takes place. Maya is thus destroyed in a three fold manner. If within himself no identification (of jiva) with Brahman takes pl ace, the state (of the separateness) of jiva does not perish. If the non-dual on e is truly discerned, then all affinities (for objects) cease. With the cessatio n of prarabdha (arising from the cessation of [p. 228] affinities), there is that of the body. Therefore it is certain that maya perish es thus entirely. "If it is said that all the universe is, that Brahman alone is that is of the na ture of Sat. If it is said that the universe shines, thon it is Brahman alone th at shines. (The mirage of) all the water in an oasis is really no other than the oasis itself. Through. inquiry of one's Self, the three worlds (above, below an d middle) are only of the nature of Chit. In Brahman, which is one and alone, th e essence of whose nature is absolute Consciousness and which is remote from the differences of jiva, Is'vara and guru, there is no ajnana. Such being the case, where then is the occasion for the universe there? I am that Brahman which is a ll full. While the full moon of wisdom is robbed of its lustre by the rahu (one of the two nodes of the moon) of delusion, all actions [*1] such as the rites of bathing, alms-giving and sacrifice performed during the time of eclipse are all fruitless. As salt dissolved in water becomes one, so if Atma and manas become identified, it is termed samadhi. Without the grace of a good (perfect) guru, th e abandonment of sensual objects is very difficult of attainment; so also the pe rception of (divine) truth and the attainment of one's true state. Then the stat e of being in one's own self shines of its own accord in a yogin in whom jnana-s 'akti [*2] has dawned and who has abandoned all karmas. The (property of) fluctu ation is natural to mercury and mind. If either mercury is bound (or consolidate d) or mind is bound (or controlled), what then on this earth cannot be accomplis hed? He who obtains murchchha [*3] cures all. diseases. The dead are brought to life again. He who has bound (his mind or mercury) is able to move in the air. T herefore mercury and mind confer upon one the state of Brahman. The master of in driyas (the organs) is manas (mind). The master of manas is prana. The master of prana is laya (absorption yoga). Therefore laya-yoga should be practised. To th e yogins, laya (-yoga) is said to be [p. 229] without actions and changes. This laya (absorption) of mind which is above speec h and in which one has to abandon all sankalpas and to give up completely all ac tions, should be known through one's own (experience). As an actress, though sub ject (or dancing in harmony) to music, cymbals and other musical instruments of time, has her mind intent upon the protection of the pot on her head, so the yog in, though intent for the time being upon the hosts of objects, never leaves off the mind contemplating on Brahman. The person who desires all the wealth of yog a should, after having given up all thoughts, practise with a subdued mind conce ntration on nada (spiritual sound) alone."

CHAPTER III "The One Principle cannot at any time become of manifold forms. As I am the part

less, there is none else but myself. Whatever is seen and whatever is heard is n o other than Brahman. I am that Parabrahman, which is the eternal, the immaculat e, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom, and the endless. I am of the nature of bliss; I am of undivided wisdom; I am the supreme of the supreme; I am the resplendent absolute Consciousness. As the clo uds do not touch the akas', so the miseries attendant on mundane existence do no t affect me. Know all to be happiness through the annihilation of sorrow and all to be of the nature of sat (be-ness) through the annihilation of asat (not-be-n ess). It is only the nature of Chit (Consciousness) that is associated with this visible universe. Therefore my form is partless. To an exalted yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as ab solute Consciousness. Practise always silence 'I am (viz., that you yourself are ) Parabrahman' which is truth and absolute Consciousness, which is undivided and non-dual, which is invisible, which is stainless, which is pure, which is secon d-less, and which is beneficent. It (Brahman) is not subject to [p. 230] birth and death, happiness and misery. It is not subject to caste, law, family a nd gotra (clan). Practise silence--I am Chit which is the vivarta-upadana [*1] ( viz., the illusory cause) of the universe. Always practise silence--I am (viz., you are) the Brahman, that is the full, the secondless, the undivided consciousn ess which has neither the relationship nor the differences existing in the unive rse and which partakes of the essence of the non-dual and the supreme Sat and Ch it. "That which always is and that which preserves the same nature during the three periods of time, unaffected by anything, is my eternal form of Sat. Even the sta te of happiness which is eternal without upadhis (vehicles) and which is superio r to all the happiness derivable from sushupti is of my bliss only. As by the ra ys of the sun, thick gloom is soon destroyed, so darkness, the cause of rebirth is destroyed by Hari (Vishnu) viz., the sun's lustre. Through the contemplation and worship of my (Hari's) feet, every person is delivered from his ignorance. T he means of destroying deaths and births is only through the contemplation of my feet. As a lover of wealth praises a wealthy man, so if with earnestness a pers on praises the Cause of the universe, who will not be delivered from bondage? "As in presence of the sun the world of its own accord begins to perform its act ions, so in my presence all the worlds are animated to action. As to the motherof-pearl, the illusory conception of silver is falsely attributed, so to me is f alsely attributed through maya this universe which is composed of mahat, etc. I am not with those differences that are (observable) in the body of low caste men , the body of cow, etc., the fixed ones, the bodies of brahmanas and others. As to a person, even after being relieved from the misconception of the directions, the (same misconception of) direction continues (as before), [p. 231] just so is to me the universe though destroyed by vijnana. Therefore the univers e is not. I am neither the body nor the organs of sense and action, nor pranas, nor manas, nor buddhi, nor ahankara, nor chitta, nor maya, nor the universe incl uding akas' and others. Neither am I the actor, the enjoyer, nor he who causes t he enjoyment. I am Brahman that is Chit, Sat and Ananda alone and that is Janard ana (Vishnu). "As, through the fluctuation of water, the sun (reflected therein) is moved, so Atma arises in this mundane existence through its mere connection with ahankara. This mundane existence has chitta as its root. This (chitta) should be cleansed by -repeated effort. How is it you have your confidence in the greatness of chi

tta? Alas, where is all the wealth of the kings! Where are the Brahmas? Where ar e all the worlds? All old ones are gone. Many fresh evolutions have occurred. Ma ny crores of Brahmas have passed away. Many kings have flitted away like particl es of dust. Even to a jnani, the love of the body may arise through the asura (d emoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative (divine) wisdom, how can they germinate again? Just as a very intelligent person delights in the shortcomings of another, so if one finds out his own faults (and corrects them) who will not be relieved from bonda ge? O Lord of munis, only he who has not atmajnana and who is not an emancipated person, longs after siddhis. He attains such siddhis through medicine, [*1] (or wealth), mantras, religious works, time and skill. In the eyes of an atmajnani, these siddhis are of no importance. One who has become an atmajnani, one who ha s his sight solely on atma, and one who is content with Atma (the higher self) t hrough (his) atma (or the lower self), never follows (the dictates of) avidya. W hatever exists in this world, he knows to be of the nature of avidya. How then w ill an atmajnani who has relinquished avidya be immersed in (or affected by) it. Though medicine, mantras, religious work, time and skill (or mystical [p. 232] expressions) lead to the development of siddhis, yet they cannot in any way help one to attain the seat of Paramatma. How then can one who is an atmajnani and w ho is without his mind be said to long after siddhis, while all the actions of h is desires are controlled?"

CHAPTER IV On another occasion Nidagha asked Lord Rbhu to enlighten him as to the character istics of jivanmukti. [*1] To which Rbhu replied in the affirmative and said the following: "In the seven bhumikas or (stages of development of wisdom) there are four kinds of jivanmuktas. [*1] Of these the first stage [*2] is s'ubhechchha (good desire ); the second is vicharana (inquiry); the third is tanumanasi (or pertaining to the thinned mind); the fourth is sattvapatti (the attainment of sattva); the fif th is asamsakti (non-attachment); the sixth is the padarthabhavana (analysis of objects) and the seventh is the turya (fourth or final stage). The bhumika which is of the form of pranava (OM) is formed of (or is divided into) akara--A, ukar a--U, makara--M, and ardhamatra. Akara and others are of four kinds on account o f the difference of sthula (gross), sukshma (subtle), bija (seed or causal), and sakshi (witness). Their avasthas are four: waking, dreaming, dreamless sleeping and turya (fourth). He who is in (or the entity that identifies itself with) th e waking state in the gross ams'a (essence or part) of akara is named Vis'va; in the subtle essence, he is termed Taijasa; in the bija essence, he is termed Pra jna; and in the sakshi essence, he is termed Turya. "He who is in the dreaming state (or the entity which identifies itself with the dreaming state) in the gross essence of ukara is Vis'va; in the subtle essence, he is termed Taijasa; in the bija essence, is termed Prajna; and in the sakshi essence, he is termed Turya. "He who is in the sushupti state in the gross essence of makara is termed Vis'va ; in the subtle essence, Taijasa; in the [p. 233] bija essence, he is termed Prajna; and in the sakshi essence, he is termed Turya

. "He who is in turya state in the gross essence of ardhamatra is termed Turya-vis 'va. In the subtle, he is termed Taijasa; in the bija essence, he is termed Praj na; and in the sakshi essence, he is termed Turya-turya. "The turya essence of akara is (or embraces) the first, second and third (bhumik as or stages of the seven). The turya essence of ukara embraces the fourth bhumi ka. The turya essence of makara embraces the fifth bhumika. The turya essence of ardhamatra is the sixth stage. Beyond this, is the seventh stage. "One who functions in the (first) three bhumikas is called mumukshu; one who fun ctions in the fourth bhumika is called a brahmavit; one who functions in the fif th bhumika is called a brahmavidvara; one who functions in the sixth bhumika is called a brahmavidvariya; and one in the seventh bhumika is called a brahmavidva rishtha. With reference to this, there are s'lokas. They are: "'S'ubhechchha is said to be the first jnanabhumi (or stage of wisdom); vicharan a, the second; tanumanasi, the third; sattvapatti, the fourth; then come asamsak ti as the fifth, padarthabhavana as the sixth and turya as the seventh.' "The desire that arises in one through sheer vairagya (after resolving) 'Shall I be ignorant? I will be seen by the S'astras and the wise (or I will study the b ooks and be with the wise)' is termed by the wise as S'ubhechchha. The associati on with the wise and S'astras and the following of the right path preceding the practice of indifference is termed vicharana. That stage wherein the hankering a fter sensual objects is thinned through the first and second stages is said to b e tanumanasi. That stage wherein having become indifferent to all sensual object s through the exercise in the (above) three stages, the purified chitta rests on Atma which is of the nature of sat is called sattvapatti. The light (or manifes tation) of sattvaguna that is firmly rooted (in one) without any desire for the fruits of actions through the practice in the above four stages [p. 234] is termed asamsakti. That stage wherein through the practice in the (above) five stages one, having found delight in Atma, has no conception of the internals or externals (though before him) and engages in actions only when impelled to do s o by others is termed padarthabhavana, the sixth stage. The stage wherein after exceedingly long practice in the (above) six stages one is (immovably) fixed in the contemplation of 'Atma alone without the difference (of the universe) is the seventh stage called turya. The three stages beginning with S'ubhechcha are sai d to be attained with (or amidst) differences and non-differences. (Because) the universe one sees in the waking state he thinks to be really existent. When the mind is firmly fixed on the non-dual One and the conception of duality is put d own, then he sees this universe as a dream through his union with the fourth sta ge. As the autumnal cloud being dispersed vanishes, so this universe perishes. O Nidagha, be convinced that such a person has only sattva remaining. Then having ascended the fifth stage called sushuptipada (dreamless sleeping seat), he rema ins simply in the non-dual state, being freed from all the various differences. Having always introvision though ever participating in external actions, those t hat are engaged in the practice of this (sixth stage) are seen like one sleeping when fatigued (viz., being freed from all affinities). (Lastly) the seventh sta ge which is the ancient and which is called gudhasupti [*1] is generally attaine d. Then one remains in that secondless state without fear and with his conscious ness almost annihilated where there is neither sat nor asat, neither self nor no t-self. Like an empty pot in the akas', there is void both within and without; l ike a filled vessel in the midst of an ocean, he is full both within and without . Do not become either the knower or the known. May you become the Reality which remains after all thoughts are given up. Having discarded (all the distinctions

of) the seer, the sight and the seen with their affinities, meditate solely upo n Atma which shines as the supreme Light. "He is said to be a jivanmukta (emancipated person) in whom, though participatin g in the material concerns of the [p. 235] world, the universe is not seen to exist like the invisible akas'. He is said to be a jivanmukta, the light of whose mind never sets or rises in misery or happi ness, and who does not seek to change what happens to him (viz., either to dimin ish his misery or increase his happiness). He is said to be a jivanmukta who tho ugh in his sushupti is awake and to whom the waking state is unknown and whose w isdom is free from the affinities (of objects). "He is said to be a jivanmukta whose heart is pure like akas', though acting (as if) in consonance to love, hatred, fear and others. He is said to be a jivanmuk ta who has not the conception of his being the actor and whose buddhi is not att ached to material objects, whether he performs actions or not. He is said to be a jivanmukta, of whom people are not afraid, who is not afraid of people and who has given up joy, anger and fear. He is said to be a jivanmukta who, though par ticipating in all the illusory objects, is cool amidst them and is a full Mind, (being) as if they belonged to others. O muni, he is called a jivanmukta who, ha ving eradicated all the desires of his chitta, is (fully) content with me who am the Atma of all. He is said to be a jivanmukta who rests with an unshaken mind in that all pure abode which is Chinmatra and free from all the modifications of chitta. He is said to be a jivanmukta in whose chitta do not dawn (the distinct ions of) the universe, I, he, thou and others that are visible and unreal. Throu gh the path of the guru and S'astras, enter soon Sat--the Brahman that is immuta ble, great, full and without objects--and be firmly seated there. S'iva alone is Guru; S'iva alone is Vedas; S'iva alone is Lord; S'iva alone is I; S'iva, alone is all. There is none other than S'iva. The undaunted Brahmana having known Him (S'iva) should attain wisdom. One need not utter many words as they but injure the organ of speech. "(The Rshi) S'uka [*1] is a mukta (emancipated person). (The Rshi) Vamadeva is a mukta. There are no others (who have attained emancipation) than through these (viz., the two [p. 236] paths of these two Rshis). 'Those brave men who follow the path of S'uka in this world become sadyomuktas (viz., emancipated) immediately after (the body away) ; while those who always follow the path of vedanta in this world are subject ag ain and again to rebirths and attain krama (gradual) emancipation, through yoga, sankhya and karmas associated with sattva (guna). Thus there are two paths laid down by the Lord of Devas (viz.,) the S'uka and Vamadeva paths. The S'uka path is called the bird's path: while the Vamadeva path is called the ant's path. [*1 ] Those persons that have cognised the true nature of their Atma through the man datory and prohibitory injunctions (of the Vedas), the inquiry into (the true me aning of) mahavakyas (the sacred sentences of the Vedas), the samadhi of sankhya yoga or asamprajnata samadhi [*2] and that have thereby purified themselves, at tain the supreme seat through the S'uka path. Having, through hathayoga [*3] pra ctice with the pain caused by yama, postures, etc., become liable to the ever re curring obstacles caused by anima and other (siddhis) and having not obtained go od results, one is born again in a great family and practises yoga through his p revious (karmic) affinities. Then through the practice of yoga during many lives , he attains salvation (viz.,) the supreme seat of Vishnu through the Vamadeva p ath. Thus there are two paths that lead to the attainment of Brahman and that ar e beneficent. The one confers instantaneous salvation and the other confers grad

ual salvation. "To one that sees (all) as the one (Brahman), where is delusion? Where is sorrow ? Those that are under the eyes of those whose buddhi is solely occupied with th e truth (of Brahman) that is the end of all experience are released from all hei nous sins. All beings inhabiting heaven and earth that fall under the vision of Brahmavits are at once emancipated from the sins committed during many crores of births." [p. 237]

CHAPTER V Then Nidagha asked Lord Rbhu to enlighten him as to the rules (to be observed) i n the practice of Yoga. Accordingly He (the Lord) said thus: "The body is composed of the five elements. It is filled with five mandalas (sph eres). [*1] That which is hard is Prthivi (earth), one of them; that which is li quid is Apas; that which is bright is Tejas (fire); motion is the property of Va yu; that which pervades everywhere is Akas'. All these should be known by an asp irant after Yoga. Through the blowing of Vayumandala in this body, (there are ca used) 21,600 breaths every day and night. If there is a diminution in the Prthiv imandala, there arise folds in the body; if there is diminution in the essence o f Apas, there arises gradually greyness of hair; if there is diminution in the e ssence of Tejas, there is loss of hunger and lustre; if there is diminution in t he essence of Vayu, there is incessant tremor; if there is diminution in the ess ence of Akas', one dies. The jivita (viz., Prana) which possesses these elements having no place to rest (in the body) owing to the diminution of the elements, rises up like birds flying up in the air. It is for this reason that it is calle d Udyana (lit., flying up). With reference to this, there is said to be a bandha (binding, also meaning a posture called Uddiyanabandha, by which this flight ca n be arrested). This Uddiyanabandha [*2] is to (or does away with) death, as a l ion to an elephant. Its experience is in the body, as also the bandha. Its bindi ng (in the body) is hurtful. If there is agitation of Agni (fire) within the bel ly, then there will be caused much of pain. Therefore this (Uddiyanabandha) shou ld not be practised by one who is hungry or who has urgency to make water or voi d excrement. He should take [p. 238] many times in small quantities proper and moderate food. He should practise Mant rayoga, [*1] Layayoga and Hathayoga, through mild, middling and transcendental m ethods (or periods) respectively. Laya, Mantra, and Hathayogas have each (the sa me) eight subservients. They are yama, niyama, asana, pranayama, pratyahara, (Pa rana, dhyana, and samadhi. [*2] (Of these), yama is of ten kinds. They are non-i njury, truth, non-coveting, continence, compassion, straightforwardness, patienc e, courage, moderate eating, and purity (bodily and mental). Niyama is of ten ki nds. They are tapas (religious austerities), contentment, belief in the existenc e of God or Vedas, charity, worship of Is'vara (or God), listening to the exposi tion of religious doctrines, modesty, a (good) intellect, japa (muttering of pra yers), and vrata (religious observances). There are eleven postures beginning wi th chakra. Chakra, padma, karma, mayura, kukkuta, vira, svastika, bhadra, simha, mukta, and gomukha, are the postures enumerated by the knowers of yoga. Placing the left ankle on the right thigh and the right ankle on the left thigh, and ke eping the body erect (while sitting) is the posture "Chakra". Pranayama should b e practised again and again in the following order, viz., inspiration, restraint of breath and expiration. The pranayama is done through the nadis (nerves). Hen ce it is called the nadis themselves.

"The body of every sentient being is ninety-six digits long. In the middle of th e body, two digits above the anus and two digits below the sexual organ, is the centre of the body (called Muladhara or sacral plexus). Nine digits above the ge nitals, there is kanda of nadis which revolves oval-shaped, four digits high and four digits broad. It is surrounded by fat, flesh, bone, and blood. In it, is s ituate a nadi-chakra (wheel of nerves) having twelve spokes. Kundali by which th is body is supported is there. It is covering by its face the Brahmarandhra (viz ., Brahma's hole) of Sushumna. (By the side) of Sushumna dwell the nadis [p. 239] [paragraph continues] Alambusa and Kuhuh. In the next two (spokes) are Varuna an d Yas'asvini. On the spoke south of Sushumna is, in regular course, Pingala. On the next two spokes, are Pasha and Payasvini. On the spoke west of Sushumna is t he nadi called Sarasvati. On the next two spokes are S'ankhini and Gandhari. To the north of Sushumna dwells Ida; in the next is Hastijihva; in the next is Vis' vodara. In these spokes of the wheel, the twelve nadis carry the twelve vayus fr om left to right (to the different parts of the body). The nadis are like (i.e., woven like the warp and woof of) cloth. They are said to have different colours . The central portion of the cloth (here the collection of the nadis) is called the Nabhichakra (navel plexus). Jvalanti, Nadarupini, Pararandhra, and Sushumna are called the (basic) supports of nada (spiritual sound). These four nadis are of ruby colour. The central portion of Brahmarandhra is again and again covered by Kundali. Thus ten vayus move in these nadis. A wise man who has understood th e course of nadis and vayus should, after keeping his neck and body erect with h is mouth closed, contemplate immovably upon Turyaka (Atma) at the tip of his nos e, in the centre of his heart and in the middle of bindu, [*1] and should see, w ith a tranquil mind through the (mental) eyes, the nectar flowing from there. Ha ving closed the anus and drawn up the vayu and caused it to rise through (the re petition of) pranava (Om), he should complete with S'ri bija. He should contempl ate upon his Atma as S'ri (or Paras'akti) and as being bathed by nectar. This is kalavanchana (lit., time illusion). It is said to be the most important of all. Whatever is thought of by the mind is accomplished by the mind itself. (Then) a gni (fire) will flame in jala (water) and in the flame (of agni) will arise the branches and blossoms. Then the words uttered and the actions done regarding the universe, are not in vain. By checking the bindu in the path, by making the fir e flame up in the water and by causing the water to dry up, the body is made fir m. Having contracted simultaneously the anus and yoni (the womb) united together , he should draw up Apana and unite with it Samana. He [p. 240] should contemplate upon his Atma as S'iva and then as being bathed by nectar. In the central part of each spoke, the yogin should commence to concentrate Bala ( will or strength). He should try to go up by the union of Prana and Apana. This most important yoga brightens up in the body the path of siddhis. As a dam acros s the water serves as an obstacle to the floods, so it should ever be known by t he yogins that the chhaya of the body is (to jiva). This bandha is said of all n adis. Through the grace of this bandha, the Devata (goddess) becomes visible. Th is bandha of four feet serves as a check to the three paths. This brightens up t he path through which the siddhas obtained (their siddhis). If with Prana is mad e to rise up soon Udana, this bandha checking all nadis goes up. This is called Samputayoga or Mulabandha. Through the practising of this yoga, the three bandha s are mastered. By practising day and night intermittingly or at any convenient time, the vayu will come under his control. With the control of vayu, agni (the gastric fire) in the body will increase daily. With the increase of agni, food, etc., will be easily digested. Should food be properly digested, there is increa se of rasa (essence of food). With the daily increase of rasa, there is the incr ease of dhatus (spiritual substances). With the increase of dhatus, there is the

increase of wisdom in the body. Thus all the sins collected together during man y crores of births are burnt up. "In the centre of the anus and the genitals, there is the triangular Muladhara. It illumines the seat of S'iva of the form of bindu. There is located the Paras' akti named kundalini. From that seat, vayu arises. From that seat, agni becomes increased. From that seat, bindu originates and nada becomes increased. From tha t seat, Hamsa is born. From that seat, manas is born. The six chakras beginning with Muladhara are said to be the seat of S'akti (Goddess). From the neck to the top of the head is said to the seat of S'ambhu (S'iva). To the nadis, the body is the support (or vehicle); to Prana, the nadis are the support; to jiva, Prana is the dwelling place; to Hamsa, jiva is the support; to S'akti, Hamsa is the s eat and the locomotive and fixed universe. [p. 241] "Being without distraction and of a calm mind, one should practise pranayama. Ev en a person who is well-skilled in the practice of the three bandhas should try always to cognise with a true heart that Principle which should be known and is the cause of all objects and their attributes. Both expiration and inspiration s hould (be stopped and made to) rest in restraint of breath (alone). He should de pend solely on Brahman which is the highest aim of all visibles. (The giving out of) all external objects is said to be rechaka (expiration). The (taking in of the) spiritual knowledge of the S'astras is said to be puraka (inspiration) and (the keeping to oneself of) such knowledge is said to be kumbhaka (or restraint of breath). He is an emancipated person who practises thus such a chitta. There is no doubt about it. Through kumbhaka, it (the mind) should be always taken up, and through kumbhaka alone it should be filled up within. It is only through ku mbhaka that kumbhaka should be firmly mastered. Within it is Paramas'iva. That ( vayu) which is non-motionless should be shaken again through kantha-mudra (throa t-posture). Having checked the course of vayu, having become perfect in the prac tice of expiration and restraint of breath and having planted evenly on the grou nd the two hands and the two feet, one should pierce the four seats through vayu through the three yogas. He should shake Mahameru with the (aid of) prakotis (f orces) [*1] at the mouth of vayu. The two putas (cavities) being drawn, vayu thr obs quickly. The union of moon, sun and agni should be known on account of necta r. Through the motion of Meru, the devatas who stay in the centre of Meru move. At first in his Brahma-granthi, there is produced soon a hole (or passage). Then having pierced Brahma-granthi, he pierces Vishnu-granthi then he pierces Rudragranthi. Then to the yogin comes vedha [*2] (piercing) through his liberation fr om the impurities of delusion, through the religious ceremonies (performed) in v arious births, through the grace of gurus and devatas and through the practice o f yoga. [p. 242] "In the mandala (sphere or region) of Sushumna (situated between Ida and Pingala , vayu should be made to rise up through the feature known as Mudra-bandha. The short pronunciation (of Pranava) frees (one) from sins: its long pronunciation c onfers (on one) moksha. So also its pronunciation in apyayana or pluta svara (to ne). He is a knower of Veda, who through the above-mentioned three ways of pronu nciation [*1] knows the end of Pranava which is beyond the power of speech, like the never-ceasing flow of oil or the long-drawn bell-sound. The short svara goe s to bindu. The long svara goes to brahmarandhra: the pluta to dvadas'anta (twel fth centre). The mantras should be uttered on account of getting mantra siddhis. This Pranava (OM) will remove all obstacles. It will remove all sins. Of this, are four bhumikas (states) predicated, viz., arambha, ghata, parichaya, and nish patti. Arambha is that state in which one having abandoned external karmas perfo rmed by the three organs (mind, speech and body), is always engaged in mental ka rma only. It is said by the wise that the ghata state is that in which vayu havi

ng forced an opening on the western side and being full, is firmly fixed there. Parichaya state is that in which vayu is firmly fixed to akas', neither associat ed with jiva nor not, while the body is immovable. It is said that nishpatti sta te is that in which there take place creation and dissolution through Atma or th at state in which a yogin having become a jivanmukta performs yoga without effor t. "Whoever recites this Upanishad becomes immaculate like agni. Like vayu, he beco mes pure. He becomes freed from the sin of drinking alcohol. He becomes freed fr om the sins of the theft of gold. He becomes a jivanmukta. This is what is said by the Rgveda. Like the eye pervading the akas' (seeing without effort everythin g above), a wise man sees (always) the supreme seat of Vishnu. The brahmanas who have always their spiritual eyes wide open praise and illuminate in diverse way s the spiritual seat of Vishnu. "OM, thus is the Upanishad." Footnotes ^220:1 This means boar and refers to the incarnation of Vishnu as a boar. ^220:2 Books such as Mahabharata and Ramayana. ^220:3 Prana, Apana, Udana, Vyana and Samana, having their respective places and functions in the body. ^220:4 Sound, touch, form, taste and odour. ^220:5 Producing respectively uncertainty, certain knowledge, fluctuation of tho ught, and egoism and having certain centres in the body. ^221:1 In the states of waking, dreaming and dreamless sleeping. ^221:2 Being past karmas now being enjoyed, past karmas being in store to be enj oyed hereafter and the karmas now produced to be enjoyed hereafter. ^221:3 Presiding over water or tongue. ^221:4 Presiding over odour or nose. ^221:5 Presiding over leg or nether world. ^221:6 Vide the translation of Sarvasara-Upanishad. ^221:7 This refers to the several class of persons in different modes of life wh o wear their hair in different ways as yogins, ascetics and so on. ^222:1 Meaning respectively mental restraint, bodily restraint, the renunciation or practising of works without reference to their fruits, endurance of heart an d soul, etc., faith and settled peace of mind. ^222:2 Meaning meditation and reflection thereon. ^225:1 Viz., Vishnu, the Lord of all persons. ^228:1 During the solar and lunar eclipses, these rites are done by the Hindus. ^228:2 Of the six saktis, she is one that gives wisdom. ^228:3 Either controlling the breath through pranayama or the consolidation of m

ercury through some means, leading in both cases to siddhis, etc. ^230:1 Of the two causes of the universe, Spirit is the nimitta (instrumental) c ause while matter is the upadana (material) cause. This material cause is again subdivided into three: viz., arambha (initial), parinama (changed) and vivarta ( illusory). The first or material cause may be exemplified by the cotton or wooll en thread being the initial material cause of cloth or dresses which are woven o ut of these threads without changing the threads; the second by milk being the c hanged cause of curd, since a change takes place in the milk which becomes curd; the third by a serpent being the illusory cause of a rope, for here through ill usion we mistake the rope for the serpent. ^231:1 The mystic Hindu Tamil books teem with works on medicine through which th e higher siddhis can be developed. ^232:1 Jivanmukti is emancipation. Jivanmuktas are those that have attained eman cipation. ^232:2 This word and others are explained in full later on in the text. ^234:1 Lit., secret sleep. ^235:1 Suka is a Rshi, the son of the present Vyasa and the narrator of Bhagavat a Purana. Vamadeva is also a Rshi. ^236:1 Bird's path, like birds which fly at once to the place they intend to go; Ant's path, like ants which move slowly. ^236:2 It is that of intense self-absorption when one loses his consciousness of individuality. ^236:3 Hathayoga, as stated in Patanjali's Yoga Philosophy. ^237:1 There are either the five elements or Muladhara (sacral plexus), Svadhish thana (epigastric or prostatic plexus), Manipuraka (solar plexus), Anahata (card iac plexus) and Visuddhi (laryngeal or pharyngeal plexus). These are situated re spectively in the anus, the genital organs, navel, heart and throat. The last or the sixth plexus is omitted here, as the five plexuses mentioned above correspo nd to the five elements. This chapter treating of yoga is very mystical. ^237:2 This is one of the postures treated of in Siva Samhita and other books. ^238:1 There are four kinds of yoga--the fourth being Rajayoga. Mantrayoga is th at in which perfection is obtained through the pronunciation of mantras. Layayog a is that in which perfection is obtained through laya (absorption). ^238:2 They mean respectively forbearance, religious restraint, posture, restrai nt of breath, subjugation of the senses, contemplation, meditation, and intense self-absorption. ^239:1 Lit., germ. ^241:1 It is mystic here and later on. ^241:2 He has pierced all the granthis and hence becomes a master of vedha. ^242:1 There are the three kinds of pronunciation with 1 matra, 2 matras and 3 m atras. They are respectively hrasva, dirgha and pluta which may be translated as short, long and very long.

Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 243]

MANDALABRAHMANA-UPANISHAD [*1]

OF

S'UKLA-YAJURVEDA

BRaHMAnA I OM. The great muni Yajnavalkya went to Adityaloka (the sun's world) and saluting him (the Purusha of the sun) said: "O reverend sir, describe to me the Atma-tat tva (the tattva or truth of Atma)." (To which,) Narayana (viz., the Purusha of the sun) replied: "I shall describe t he eightfold yoga together with Jnana. The conquering of cold and heat as well a s hunger and sleep, the preserving of (sweet) patience and unruffledness ever an d the restraining of the organs (from sensual objects)--all these come under (or are) yama. Devotion to one's guru, love of the true path, enjoyment of objects producing happiness, internal satisfaction, freedom from association, living in a retired place, the controlling of the manas and the not longing after the frui ts of actions and a state of vairagya--all these niyama. The sitting in any pos ture pleasant to one and clothed in tatters (or bark) is prescribed for asana (p osture). Inspiration, restraint of breath and expiration, which have respectivel y 16, 64 and 32 (matras) constitute pranayama (restraint of breath). The restrai ning of the mind from the objects of [p. 244] senses is pratyahara (subjugation of the senses). The contemplation of the onene ss of consciousness in all objects is dhyana. The mind having been drawn away fr om the objects of the senses, the fixing of the chaitanya (consciousness) (on on e alone) is dharana. The forgetting of oneself in dhyana is samadhi. He who thus knows the eight subtle parts of yoga attains salvation. "The body has five stains (viz.,) passion, anger, out-breathing, fear, and sleep . The removal of these can be effected respectively by absence of sankalpa, forg iveness, moderate food, carefulness, and a spiritual sight of tattvas. In order to cross the ocean of samsara where sleep and fear are the serpents, injury, etc ., are the waves, trshna (thirst) is the whirlpool, and wife is the mire, one sh ould adhere to the subtle path and overstepping tattva [*1] and other gunas shou ld look out for Taraka. [*2] Taraka is Brahman which being in the middle of the two eyebrows, is of the nature of the spiritual of Sachchidananda. The (spiritu al) seeing through the three lakshyas (or the three kinds of introvision) is the means to It (Brahman). Sushumna which is from the muladhara to brahmarandhra ha s the radiance of the sun. In the centre of it, is kundalini shining like crores of lightning and subtle as the thread in the lotus-stalk. Tamas is destroyed th ere. Through seeing it, all sins are destroyed. When the two ears are closed by the tips of the forefingers, a phutkara (or booming) sound is heard. When the mi

nd is fixed on it, it sees a blue light between the eyes as also in the heart. ( This is antarlakshya or internal ). In the bahirlakshya (or external introvision ) one sees in order before his nose at distance of 4, 6, 8, 10, and 12 digits, t he space of blue colour, then a colour resembling s'yama (indigo-black) and then shining as rakta (red) wave and then with the two pita (yellow and orange red) colours. Then he is a yogin. When one looks at the external space, moving [p. 245] the eyes and sees streaks of light at the corners of his eyes, then his vision c an be made steady. When one sees jyotis (spiritual light) above his head 12 digi ts in length, then he attains the state of nectar. In the madhyalakshya (or the middle one), one sees the variegated colours of the morning as if the sun, the m oon and the fire had joined together in the akas' that is without them. Then he comes to have their nature (of light). Through practice, he becomes one with aka s', devoid of all gunas and peculiarities. At first akas' with its shining stars becomes to him Para-akas' as dark as tamas itself, and he becomes one with Para -akas' shining with stars and deep as tamas. (Then) he becomes one with Maha-aka s' resplendent (as) with the fire of the deluge. Then he becomes one with Tattva -akas', lighted with the brightness which is the highest and the best of all. Th en he becomes one with Surya-akas' (sun-akas') brightened by a crore of suns. By practising thus, he becomes one with them. He who knows them becomes thus. "Know that yoga is twofold through its division into the purva (earlier) and the uttara (later). The earlier is taraka and the later is amanaska (the mindless). Taraka is divided into murti (with limitation) and amurti (without limitation). That is murti taraka which goes to the end of the senses (or exists till the se nses are conquered). That is amurti taraka which goes beyond the two eyebrows (a bove the senses). Both these should be performed through manas. Antardrshti (int ernal vision) associated with manas comes to aid taraka. Tejas (spiritual light) appears in the hole between the two eyebrows. This taraka is the earlier one. T he later is amanaska. The great jyotis (light) [*1] is above the root of the pal ate. By seeing it, one gets the siddhis anima, etc. S'ambhavimudra occurs when t he lakshya (spiritual vision) is internal while the (physical) eyes are seeing e xternally without winking. This is the great science which is concealed in all t he tantras. When this is known, one does not stay in samsara. Its worship (or pr actice) gives salvation. Antarlakshya is of [p. 246] the nature of Jalajyotis (or waterjyotis). It is known by the great Rshis and is invisible both to the internal and external senses. "Sahasrara (viz., the thousand-petalled lotus of the pineal gland) Jalajyotis [* 1] is the antarlakshya. Some say the form of Purusha in the cave of buddhi beaut iful in all its parts is antarlakshya. Some again say that the all-quiescent Nil akantha accompanied by Uma (his wife) and having five mouths and latent in the m idst of the sphere in the brain is antarlakshya. Whilst others say that the Puru sha of the dimension of a thumb is antarlakshya. A few again say antarlakshya is the One Self made supreme through introvision in the state of a jivanmukta. All the different statements above made pertain to Atma alone. He alone is a Brahma nishtha who sees that the above lakshya is the pure Atma. The jiva which is the twenty-fifth tattva, having abandoned the twenty-four tattvas, becomes a jivanmu kta through the conviction that the twenty-sixth tattva (viz.,) Paramatma is 'I' alone. Becoming one with antarlakshya (Brahman) in the emancipated state by mea ns of antarlakshya (introvision), jiva becomes one with the partless sphere of P aramakas'. "Thus ends the first Brahmana."

BRaHMAnA II Then Yajnavalkya asked the Purusha in the sphere of the sun: "O Lord, antarlaksh ya has been described many times, but it has never been understood by me (clearl y). Pray describe it to me." He replied: "It is the source of the five elements, has the lustre of many (streaks of) lightning, and has four seats having (or ri sing from) 'That' (Brahman). In its midst, there arises the manifestation of tat tva. It is very hidden and unmanifested. It can be known (only) by one who has g ot into the boat of jnana. It is the object of both bahir and antar (external an d internal) lakshyas. In its midst is absorbed [p. 247] the whole world. It is the vast partless universe beyond Nada, Bindu and Kara. A bove it (viz., the sphere of agni) is the sphere of the sun; in its midst is the sphere of the nectary moon; in its midst is the sphere of the partless Brahma-t ejas (or the spiritual effulgence of Brahman). It has the brightness of S'ukla ( white light) [*1] like the ray of lightning. It alone has the characteristic of S'ambhavi. In seeing this, there are three kinds of drshti (sight), viz., ama (t he new moon), pratipat (the first day of lunar fortnight), and purnima (the full moon). The sight of ama is the one (seen) with closed eyes. That with half open ed eyes is pratipat; while that with fully opened eyes is purnima. Of these, the practice of purnima should be resorted to. Its lakshya (or aim) is the tip of t he nose. Then is seen a deep darkness at the root of the palate. By practising t hus, a jyotis (light) of the form of an endless sphere is seen. This alone is Br ahman, the Sachchidananda. When the mind is absorbed in bliss thus naturally pro duced, then does S'ambhavi take place. She (S'ambhavi) alone is called Khechari. By practising it (viz., the mudra), a man obtains firmness of mind. Through it, he obtains firmness of vayu. The following are the signs: first it is seen like a star; then a reflecting (or dazzling) diamond; [*2] then the sphere of full m oon; then the sphere of the brightness of nine gems; then the sphere of the midd ay sun; then the sphere of the flame of agni (fire); all these are seen in order . "(Thus much for the light in purva or first stage.) Then there is the light in t he western direction (in the uttara or second stage). Then the lustres of crysta l, smoke, bindu, nada, kala, star, firefly, lamp, eye, gold, and nine gems, etc. are seen. This alone is the form of Pranava. Having united Prana and Apana and holding the breath in kumbhaka, one should fix his concentration at the tip of h is nose and making shanmukhi [*3] with the fingers of both his hands, one hears [p. 248] the sound of Pranava (Om) in which manas becomes absorbed. Such a man has not ev en the touch of karma. The karma of (Sandhyavandana or the daily prayers) is ver ily performed at the rising or setting of the sun. As there is no rising or sett ing (but only the ever shining) of the sun of Chit (the higher consciousness) in the heart of a man who knows thus, he has no karma to perform. Rising above (th e conception of) day and night through the annihilation of sound and time, he be comes one with Brahman through the all-full jnana and the attaining of the state of unmani (the state above manas). Through the state of unmani, he becomes aman aska (or without manas). "Not being troubled by any thoughts (of the world) then constitutes the dhyana. [*1] The abandoning of all karmas constitutes avahana (invocation of god). Being firm in the unshaken (spiritual) wisdom constitutes asana (posture). Being in t he state of unmani constitutes the padya (offering of water for washing the feet of god). Preserving the state of amanaska (when manas is offered as sacrifice)

constitutes the arghya (offering of water as oblation generally). Being in state of eternal brightness and shoreless nectar constitutes snana (bathing). The con templation of Atma as present in all constitutes (the application to the idol of ) sandal. The remaining in the real state of the drk (spiritual eye) is (the wor shipping with) akshata;(non-broken rice). The attaining of Chit (consciousness) is (the worshipping with) flower. The real state of agni (fire) of Chit is the d hupa (burning of incense). The state of the sun of Chit is the dipa (light waved before the image). The union of oneself with the nectar of full moon is the nai vedya (offering of food, etc.). [*2] The immobility in that state (of the ego be ing one with all) is pradakshina (going round the image). The conception of 'I a m He' is namaskara (prostration). The silence (then) is the stuti (praise). The all-contentment (or serenity then) is the visarjana (giving leave to god or fini shing worship). (This is [p. 249] the worship of Atma by all Raja-yogins). He who knows this knows all. "When the triputi [*1] are thus dispelled, he becomes the kaivalya jyotis withou t bhava (existence) or abhava (nonexistence), full and motionless, like the ocea n without the tides or like the lamp without the wind. He becomes a brahmavit (k nower of Brahman) by cognising the end of the sleeping state, even while in the waking state. Though the (same) mind is absorbed in sushupti as also in samadhi, there is much difference between them. (In the former case) as the mind is abso rbed in tamas, it does not become the means of salvation, (but) in samadhi as th e modifications of tamas in him are rooted away, the mind raises itself to the n ature of the Partless. All that is no other than Sakshi-Chaitanya (witness-consc iousness or the Higher Self) into which the absorption of the whole universe tak es place, inasmuch as the universe is but a delusion (or creation) of the mind a nd is therefore not different from it. Though the universe appears perhaps as ou tside of the mind, still it is unreal. He who knows Brahman and who is the sole enjoyer of brahmic bliss which is eternal and has dawned once (for all in him)-that man becomes one with Brahman. He in whom sankalpa perishes has got mukti in his hand. Therefore one becomes an emancipated person through the contemplation of Paramatma. Having given up both bhava and abhava, one becomes a jivanmukta b y leaving off again and again in all states jnana (wisdom) and jneya (object of wisdom), dhyana (meditation) and dhyeya (object of meditation), lakshya (the aim ) and alakshya (non-aim), drs'ya (the visible) and adrs'ya (the non-visible and uha (reasoning) and apoha (negative reasoning). [*2] He who knows this knows all . "There are five avasthas (states), viz.: jagrat (waking), svapna (dreaming), sus hupti (dreamless sleeping), the turya (fourth) and turyatita (that beyond the fo urth). The jiva (ego) that is engaged in the waking state becomes attached to th e pravrtti (worldly) path and is the participator of naraka (hell) as the [p. 250] fruit of sins. He desires svarga (heaven) as the fruit of his virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, "Eno ugh of the births tending to actions, the fruits of which tend to bondage till t he end of this mundane existence." Then he pursues the nivrtti (return) path wit h a view to attain emancipation. And this person then takes refuge in a spiritua l instructor in order to cross this mundane existence. Giving up passion and oth ers, he does only those he is asked to do. Then having acquired the four sadhana s (means to salvation), he attains, in the middle of the lotus of his heart, the Reality of antarlakshya that is but the Sat of Lord and begins to recognise (or recollect) the bliss of Brahman which he had left (or enjoyed) in his sushupti state. At last he attains this state of discrimination (thus): 'I think I am the non-dual One only. I was in ajnana for some time (in the waking state and calle

d therefore Vis'va). I became somehow (or involuntarily) a Taijasa (in the dream ing state) through the reflection (in that state) of the affinities of the forgo tten waking state; and now I am a Prajna through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differe nces of state and place. And there is nothing of differentiation of class beside s me.' Having expelled even the smack of the difference (of conception) between 'I' and 'That' through the thought 'I am the pure and the secondless Brahman', a nd having attained the path of salvation which is of the nature of Parabrahman, after having become one with It through the dhyana of the sun's sphere as shinin g with himself, he becomes fully ripened for getting salvation. Sankalpa and oth ers are the causes of the bondage of the mind; and the mind devoid of these beco mes fit for salvation. Possessing such a mind free from all (sankalpa, etc.,) an d withdrawing himself from the outer world of sight and others and so keeping hi mself out of the odour of the universe, he looks upon all the world as Atma, aba ndons the conception of 'I', thinks I am Brahman' and considers all these as Atm a. Through these, he becomes one who has done his duty. [p. 251] "The yogin is one that has realised Brahman that is all-full beyond turya. They (the people) extol him as Brahman; and becoming the object of the praise of the whole world, he wanders over different countries. Placing the bindu in the akas' of Paramatma and pursuing the path of the partless bliss produced by the pure, secondless, stainless, and innate yoga sleep of amanaska, he becomes an emancipa ted person. Then the yogin becomes immersed in the ocean of bliss. When compared to it, the bliss of Indra and others is very little. He who gets this bliss is the supreme yogin. "Thus ends the second Brahmana."

BRaHMAnA III The great sage Yajnavalkya then asked the Purusha in the sphere (of the sun): "O Lord, though the nature of amanaska has been defined (by you), yet I forget it (or do not understand it clearly). Therefore pray explain it again to me." Accor dingly the Purusha said: "This amanaska is a great secret. By knowing this, one becomes a person who has done his duty. One should look upon it as Paramatma, as sociated with S'ambhavimudra and should know also all those that can be known th rough a (thorough) cognition of them. Then seeing Parabrahman in his own Atma as the Lord of all, the immeasurable, the birthless, the auspicious, the supreme a kas', the supportless, the secondless the only goal of Brahma, Vishnu and Rudra and the cause of all and assuring himself that he who plays in the cave (of the heart) is such a one, he should raise himself above the dualities of existence a nd non-existence; and knowing the experience of the unmani of his manas, he then attains the state of Parabrahman which is motionless as a lamp in a windless pl ace, having reached the ocean of brahmic bliss by means of the river of amanaska -yoga through the destruction of all his senses. Then he resembles a dry tree. H aving lost all (idea of) the universe through the disappearance of growth, sleep , disease, expiration and inspiration, his body being always steady, he comes to have a supreme quiescence, being devoid of the movements of [p. 252] his manas and becomes absorbed in Paramatma. The destruction of manas takes plac e after the destruction of the collective senses, like the cow's udder (that shr ivels up) after the milk has been drawn. It is this that is amanaska. By followi ng this, one becomes always pure and becomes one that has done his duty, having been filled with the partless bliss by means of the path of taraka-yoga through

the initiation into the sacred sentences 'I am Paramatma,' 'That art thou,' 'I a m thou alone,' 'Thou art I alone,' etc. "When his manas is immersed in the akas' and he becomes all-full, and when he at tains the unmani state, having abandoned all his collective senses, he conquers all sorrows and impurities through the partless bliss, having attained the fruit s of kaivalya, ripened through the collective merits gathered in all his previou s lives and thinking always 'I am Brahman,' becomes one that has done his duty. 'I am thou alone. There is no difference between thee and me owing to the fullne ss of Paramatma.' Saying thus, he (the Purusha of the sun) embraced his pupil [* 1] and made him understand it. "Thus ends the third Brahmana."

BRaHMAnA IV Then Yajnavalkya addressed the Purusha in the sphere (of the sun) thus: "Pray ex plain to me in detail the nature of the fivefold division of akas'." He replied: "There are five (viz.): akas', parakas', mahakas', suryakas', and paramakas'. T hat which is of the nature of darkness, both in and out is the first akas'. That which has the fire of the deluge, both in and out is truly mahakas'. That which has the brightness of the sun, both in and out is suryakas'. That brightness wh ich is indescribable, all-pervading and of the nature of unrivalled bliss is par amakas'. By cognising these according to this description, one becomes of their nature. He is a yogin only in name, who does not cognise well the nine chakras, the six adharas, the three lakshyas and the five akas'. Thus ends the fourth Bra hmana." [p. 253]

BRaHMAnA V "The manas influenced by worldly objects is liable to bondage; and that (manas) which is not so influenced by these is fit for salvation. Hence all the world be comes an object of chitta; whereas the same chitta when it is supportless and we ll-ripe in the state of unmani, becomes worthy of laya (absorption in Brahman). This absorption you should learn from me who am the all-full. I alone am the cau se of the absorption of manas. The manas is within the jyotis (spiritual light) which again is latent in the spiritual sound which pertains to the anahata (hear t) sound. That manas which is the agent of creation, preservation, and destructi on of the three worlds--that same manas becomes absorbed in that which is the hi ghest seat of Vishnu; through such an absorption, one gets the pure and secondle ss state, owing to the absence of difference then. This alone is the highest tru th. He who knows this, will wander in the world like a lad or an idiot or a demo n or a simpleton. By practising this amanaska, one is ever contented, his urine and faeces become diminished, his food becomes lessened: he becomes strong in bo dy and his limbs are free from disease and sleep. Then his breath and eyes being motionless, he realises Brahman and attains the nature of bliss. "That ascetic who is intent on drinking the nectar of Brahman produced by the lo ng practice of this kind of samadhi, becomes a paramahamsa (ascetic) or an avadh uta (naked ascetic). By seeing him, all the world becomes pure, and even an illi terate person who serves him is freed from bondage. He (the ascetic) enables the members of his family for one hundred and one generations to cross the ocean of samsara; and his mother, father, wife, and children--all these are similarly fr eed. Thus is the Upanishad. Thus ends the fifth Brahmana."

Footnotes ^243:1 Mandala means sphere. As the Purusha in the mandala or sphere of the sun gives out this Upanishad to Yajnavalkya, hence it is called Mandala-Brahmana. It is very mystic. There is a book called Rajayoga Bhashya which is a commentary t hereon; in the light of it which is by some attributed to S'ri Sankaracharya, no tes are given herein. ^244:1 Comm.: Rising above the seven Pranas, one should with introvision cognise in the region of Akas, Tamas and should then make Tamas get into Rajas, Rajas i nto Sattva, Sattva into Narayana and Narayana, into the Supreme One. ^244:2 Taraka is from tr., to cross, as it enables one to cross samsara. The hig her vision is here said to take place in a centre between the eyebrows--probably in the brain. ^245:1 The commentator puts it as 12 digits above the root of the palate--perhap s the Dvadasanta or twelfth centre corresponding to the pituitary body. ^246:1 The commentator to support the above that antarlakshya, viz., Brahman is jala- or water-jyotis quotes the Pranayama-Gayatri which says: "Om Apojyoti-raso 'amrtam-Brahma, etc."--Apo-jyotis or water-jyotis is Brahman. ^247:1 Comm.: S'ukla is Brahman. ^247:2 The original is, 'Vajra-Darpanam.' ^247:3 Shanmukhi is said to be the process of hearing the internal sound by clos ing the two ears with the two thumbs, the two eyes with the two forefingers, the two nostrils with the two middle fingers, and the mouth with the remaining two fingers of both hands. ^248:1 In this paragraph, the higher or secret meaning is given of all actions d one in the puja or worship of God in the Hindu houses as well as temples. Regard ing the clothing of the idol which is left out here, the commentator explains it as avarana or screen. ^248:2 Here also the commentator brings in nirajana or the waving of the light b efore the image. That is according to him, the idea, "I am the self-shining." ^249:1 The Triputi are the three, the knower, the known and the knowledge. Comm. : Dhyana and others stated before wherein the three distinctions are made. ^249:2 Uha and apoha--the consideration of the pros and cons. ^252:1 This is a reference to the secret way of imparting higher truth. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 254]

NADABINDU [*1]-UPANISHAD

OF

RGVEDA THE syllable A is considered to be its (the bird Om's) right wing, U, its left: M [*2], its tail; and the ardhamatra (half-metre) is said to be its head. The (rajasic and tamasic) qualities, its feet upwards (to the loins); sattva, it s (main) body; [*3] dharma is to be its right eye, and adharma, its left. The Bhurloka is situated in its feet; the Bhuvarloka, in its knees; the Suvarlok a, in its loins; and the Maharloka, in its navel. In its heart is situate the Janoloka; the tapoloka in its throat, and the Satyal oka in the centre of the forehead between the eyebrows. Then the matra (or mantra) beyond the Sahasrara (thousand-rayed) is explained (v iz.,) should be explained. An adept in yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by karmic influences or by tens of crores of sins. [*4] [p. 255] The first matra has agni as its devata (presiding deity); the second, vayu as it s devata; the next matra is resplendent like the sphere of the sun and the last, the Ardhamatra the wise know as belonging to Varuna (the presiding deity of wat er) . Each of these matras has indeed three kalas (parts). This is called Omkara. Know it by means of the dharanas, viz., concentration on each of the twelve kalas, o r the variations of the matras produced by the difference of svaras or intonatio n). The first matra is called ghoshini; the second, vidyunmali (or vidyunmatra); the third, patangini; the fourth, vayuvegini; the fifth, namadheya; the sixth, aindri; the seventh, vaishnavi; the eighth, s'ankari; the ninth, mahati; the ten th, dhrti (dhruva, Calcutta ed.); the eleventh, nari (mauni, Calcutta ed.); and the twelfth, brahmi. [*1] If a person happens to die in the first matra (while contemplating on it), he is born again as. a great emperor in Bharatavarsha. If in the second matra, he becomes an illustrious yaksha; if in the third matra, a vidyadhara; if in the fourth, a gandharva (these three being the celestial ho sts). If he happens to die in the fifth, viz., ardhamatra, he lives in the world of th e moon, with the rank of a deva greatly glorified there. If in the sixth, he merges into Indra; if in the seventh, he reaches the seat of Vishnu; if in the eighth, Rudra, the Lord of all creatures. If in the ninth, in Maharloka; if in the tenth, in Janoloka (Dhruvaloka, Calcutt a ed.); if in the eleventh, Tapoloka, and if in the twelfth, he attains the eter nal [*2] state of Brahma. [p. 256] That which is beyond these, (viz.,) Parabrahman which is beyond (the above matra s), the pure, the all-pervading, beyond kalas, the ever resplendent and the sour

ce of all jyotis (light) should be known. [*1] When the mind goes beyond the organs and the gunas and is absorbed, having no separate existence and no mental action, then (the guru) should instruct him (as to his further course of development). That person always engaged in its contemplation and always absorbed in it should gradually leave off his body (or family) following the course of yoga and avoid ing all intercourse with society. Then he, being freed from the bonds of karma and the existence as a jiva and bei ng pure, enjoys the supreme bliss by his attaining of the state of Brahma. [*2] O intelligent man, spend your life always in the knowing of the supreme bliss, e njoying the whole of your prarabdha (that portion of past karma now being enjoye d) without making ally complaint (of it). Even after atmajnana (knowledge of Mind or Self) has awakened (in one), prarabdh a does not leave (him); but he does not feel prarabdha after the dawning of tatt vajnana [*3] (knowledge of tattva or truth) because the body and other things ar e asat (unreal), like the things seen in a dream to one on awaking from it. That (portion of the) karma which is done in former births, and called prarabdha does not at all affect the person (tattvajnani), as there is no rebirth 'to him . As the body that exists in the dreaming state is untrue, so is this body. Where then is rebirth to a thing that is illusory? How can a thing have any existence, when there is no birth (to it)? As the clay is the material cause of the pot, so one learns from Vedanta that aj nana is the material cause of the [p. 257] universe: and when ajnana ceases to exist, where then is the cosmos? As a person through illusion mistakes a rope for a serpent, so the fool not know ing Satya (the eternal truth) sees the world (to be true.) When he knows it to be a piece of rope, the illusory idea of a serpent vanishes. So when he knows the eternal substratum of everything and all the universe becom es (therefore) void (to him), where then is prarabdha to him, the body being a p art of the world? Therefore the word prarabdha is accepted to enlighten the igno rant (only). Then as prarabdha has, in course of time, worn out, he who is the sound resultin g from the union of Pranava with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersi on of the clouds. The yogin being in the siddhasana (posture) and practising the vaishnavimudra, s hould always hear the internal sound through the right ear. The sound which he thus practises makes him deaf to all external sounds. Having overcome all obstacles, he enters the turya state within fifteen days. In the beginning of his practice, he hears many loud sounds. They gradually incr ease in pitch and are heard more and more subtly.

At first, the sounds are like those proceeding from- the ocean, clouds, kettle-d rum, and cataracts: in the middle (stage) those proceeding from mardala (a music al instrument), bell, and horn. At the last stage, those proceeding from tinkling bells, flute, vina (a musical instrument), and bees. Thus he hears many such sounds more and more subtle. When he comes to that stage when the sound of the great kettle-drum is being hea rd, he should try to distinguish only sounds more and more subtle. He may change his concentration from the gross sound to the subtle, or from the subtle to the gross, but he should not allow his mind to be diverted from them t owards others. [p. 258] The mind having at first concentrated itself on any one sound fixes firmly to th at and is absorbed in it. It (the mind) becoming insensible to the external impressions, i becomes one wit h the sound as milk with water, and then becomes rapidly absorbed in chidakas' ( the akas' where Chit prevails). Being indifferent towards all objects, the yogin having controlled his passions, should by continual practice concentrate his attention upon the sound which des troys the mind. Having abandoned all thoughts and being freed from all actions, he should always concentrate his attention on the sound, and (then) his chitta becomes absorbed in it. Just as the bee drinking the honey (alone) does not care for the odour, so the c hitta which is always absorbed in sound, does not long for sensual objects, as i t is bound by the sweet smell of nada and has abandoned its flitting nature. The serpent chitta through listening to the nada is entirely absorbed in it, and becoming unconscious of everything concentrates itself on the sound. The sound serves the purpose of a sharp goad to control the maddened elephant--c hitta which roves in the pleasure-garden of the sensual objects. It serves the purpose of a snare for binding the deer--chitta. It also serves th e purpose of a shore to the ocean waves of chitta. The sound proceeding from Pranava which is Brahman is of the nature of effulgenc e; the mind becomes absorbed in it; that is the supreme seat of Vishnu. The sound exists till there is the akas'ic conception (akas'asankalpa). Beyond t his, is the (as'abda) soundless Parabrahman which is Paramatma. The mind exists so long as there is sound, but with its (sound's) cessation, the re is the state called unmani of manas (viz., the state of being above the mind) . This sound is absorbed in the Akshara (indestructible) and the soundless state i s the supreme seat. The mind which along with Prana (Vayu) has (its) karmic affinities destroyed by the constant concentration upon nada is absorbed in the unstained One. There is

no doubt of it. [p. 259] Many myriads of nadas and many more of bindus--(all) become absorbed in the Brah ma-Pranava sound. Being freed from all states and all thoughts whatever, the yogin remains like on e dead. He is a mukta. There is no doubt about this. After that, he does not at any time hear the sounds of conch or dundubhi (large kettle-drum). The body in the state of unmani is certainly like a log and does not feel heat o r cold, joy or sorrow. The yogin's chitta having given up fame or disgrace is in samadhi above the thre e states. Being freed from the waking and the sleeping states, he attains to his true stat e. When the (spiritual) sight becomes fixed without any object to be seen, when the vayu (prana) becomes still without any effort, and when the chitta becomes firm without any support, he becomes of the form of the internal sound of Brahma-Pra nava. Such is the Upanishad. Footnotes ^254:1 Lit., Sound-seed. ^254:2 The commentator says that M is the last letter and hence tail and ardhama tra is the head, as it enables one to attain to higher worlds. ^254:3 Another reading is: The qualities are its feet, etc., and Tattva is its b ody. ^254:4 Comm.: Since this mantra has already occurred in the preceding khanda of the same sakha, it is simply referred in the text. The mantra is: The meaning seems to be--the letters A and U are the two wings of the Hamm (Om) of the form of Vishnu which goes to svarga, the abode of Surya, the thousand-ray ed God; that syllable, 'Om' bearing in its heart all the devas (of sattvaguna). He goes up to Sahasranha seeing the worlds personally: Sahasranha being the seat of the spiritual sun. ^255:1 Comm.: The four matras are subdivided into twelve by their having each th ree svaras, Udatta, Anudatta, and Svarita. Here the author goes on to give the n ames of the twelve kalas and shows the method of practising Dharana on each. Gho shini is that which gives Prajna: Vidyunmali is that which secures entrance into the loka of Vidyunmali, the king of the yakshas: Patangini is that which confer s the power of movement through air like the bird Patangini; Vayuvegini is that which gives the power of moving very rapidly: Namadheya means that which confers existence in Pitrloka: Aindri in Indraloka: Vaishnavi and Sankari in Vishnu and Siva-lokas respectively: Mauni to the loka of Munis or Janoloka and Brahmi to B rahmaloka. ^255:2 Eternal here means the lifetime of Brahma.

^256:1 Another edition says: he should enter through yoga the incomparable and q uiescent S'iva. ^256:2 Here the Calcutta edition stops. ^256:3 Tattvajnana is the discrimination of the tattvas of this universe and man . Atmajnana--the discrimination of Atma or the Self in man. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 260]

YOGAKUNDALI [*1]-UPANISHAD

OF

KRSHNA-YAJURVEDA

CHAPTER I CHIttA [*2] has two causes, vasanas and (prana) vayu. If-one of them is controll ed, then both are controlled. Of these two, a person should control (prana) vayu always through moderate food, postures, and thirdly s'akti-chala. [*3] I shall explain the nature of these. Listen to it, O Gautama. One should take a sweet an d nutritious food, [*4] leaving a fourth (of his stomach) unfilled) in order to please S'iva (the patron of yogins). This is called moderate food. Posture herei n required is of two kinds, padma and vajra. Placing the two heels over the two opposite thighs (respectively) is the padma (posture) which is the destroyer of all sins. Placing one heel below the mulakanda [*5] and the other over it and si tting with the neck, body and head erect is the vajra posture. The s'akti (menti oned above) is only kundalini. A wise man should take it up from its place (viz. , the navel, upwards) to the middle of the eyebrows. This is called s'akti-chala . In practising it, two things are necessary, [p. 261] [paragraph continues] Sarasvatichalana [*1] and the restraint of prana (breath). Then through practice, kundalini (which is spiral) becomes straightened. Of the se two, I shall explain to you first Sarasvati-chalana. It is said by the wise o f old that Sarasvati is no other than Arundhati. [*2] It is only by rousing her up that kundalini is roused. When prana (breath) is passing through (one's) Ida (left nostril), he should assume firmly padma-posture and should lengthen (inwar ds) 4 digits the akas' of 12 digits. [*3] Then the wise man should bind the (sar asvati) nadi by means of this lengthened (breath) and holding firmly together(bo th his ribs near the navel) by means of the forefingers and thumbs of both hands , (one hand on each side) should stir up kundalini with all his might from right to left often and often; for a period of two muhurtas (48 minutes), he should b e stirring it up fearlessly. Then he should draw up a little when kundalini ente rs sushumna. By this means, kundalini enters the mouth of sushumna. Prana (also) having left (that place) enters of itself the sushumna (along with kundalini).

By compressing the neck, one should also expand the navel. Then by shaking saras vati, prana goes above (to) the chest. Through the contraction of the neck, pray s, goes above from the chest. Sarasvati who has sound in her womb should be shak en (or thrown into vibration) each day. Therefore by merely shaking it, one is c ured of diseases. Gulma (a splenetic disease), jalodara (dropsy), pliha (a splen etic disease) and all other diseases arising within the belly, are undoubtedly d estroyed by shaking this S'akti. I shall now briefly describe to you pranayama. Prana is the vayu that moves in t he body and its restraint within is known as kumbhaka. It is of two kinds, sahit a and kevala. [*4] One should practise sahita till he gets kevala. There are fou r bhedas (lit., piercings or divisions) viz., surya, ujjayi, s'itali, and bhastr i. [p. 262] [paragraph continues] The kumbhaka associated with these four is called sahita k umbhaka. Being seated in the padma posture upon a pure and pleasant seat which gives ease and is neither too high nor too low, and in a place which is pure, lovely and f ree from pebbles, etc., and which for the length of a bow is free from cold, fir e, and water, one should shake (or throw into vibration) Sarasvati; slowly inhal ing the breath from outside, as long as he desires, through the right nostril, h e should exhale it through the left nostril. He should exhale it after purifying his skull (by forcing the breath up). This destroys the four kinds of evils cau sed by vayu as also by intestinal worms. This should be done often and it is thi s which is spoken of as suryabheda. Closing the mouth and drawing up slowly the breath as before with the nose throu gh both the nadis (or nostrils) and retaining it in the space between the heart and the neck, one should exhale it through the left nostril. This destroys the h eat caused in the head as well as the phlegm in the throat. It removes all disea ses, purifies his body and increases the (gastric) fire within. It removes also the evils arising in the nadis, jalodara (water-belly or dropsy) and dhatus. Thi s kumbhaka is called ujjayi and may be practised (even) when walking or standing . Drawing up the breath as before through the tongue with (the hissing sound of) # ##2360### and retaining it as before, the wise man should slowly exhale it throu gh (both) the nostrils. This is called s'itali kumbhaka and destroys diseases, s uch as gulma, pliha, consumption, bile, fever, thirst, and poison. Seated in the padma posture with belly and neck erect, the wise man should close the mouth and exhale with care through the nostrils. Then he should inhale a li ttle with speed up to the heart, so that the breath may fill the space with nois e between the neck and skull. Then he should exhale in the same way and inhale o ften and often. Just as the bellows of a smith are moved (viz., stuffed with air within and then the air is let out), so he should move the air within his body. If the body gets tired, then he should inhale through the right nostril. If his belly is full of vayu, then he should press well his nostrils with [p. 263] all his fingers except his forefinger, and performing kumbhaka as before, should exhale through the left nostril. This frees one from diseases of fire in (or in flammation of) the throat, increases the gastric fire within, enables one to kno w the kundalini, produces purity removing sins, gives happiness and pleasure and destroys phlegm which is the bolt (or obstacle) to the door at the mouth of bra hmanadi (viz., sushumna). It pierces also the three granthis [*1] (or knots) dif

ferentiated through the three gunas. This kumbhaka is known as bhastri and shoul d especially be performed. Through these four ways when kumbhaka is near (or is about to be performed.), th e sinless yogin should practise the three bandhas. [*2] The first is called mula bandha. The second is called uddiyana, and the third is jalandhara. Their nature will be thus described. Apana (breath) which has a downward tendency is forced up by one bending down. This process is called mulabandha. When apana is raised up and reaches the sphere of agni (fire), then the flame of agni grows long, bei ng blown about by vayu. Then agni and apana come to (or commingle with) prana in a heated state. Through this agni which is very fiery, there arises in the body the flaming (or the fire) which rouses the sleeping kundalini through its heat. Then this kundalini makes a hissing noise, becomes erect like a serpent beaten with stick and enters the hole of brahmanadi (sushumna). Therefore yogins should daily practise mulabandha often. Uddiyana should be performed at the end of kum bhaka and at the beginning of expiration. Because prana uddiyate (viz., goes up) the sushumna in this bandha, therefore it called uddiyana by the yogins. Being seated in the vajra posture, and holding firmly the two toes by the two hands, h e should press at the kanda and at the place near the two ankles. Then he should gradually upbear the tana [*3] (thread or nadi) which is on the western side fi rst to udara (the upper part of the abdomen above the navel), then to the heart and then to the neck. When prana reaches the sandhi (junction) of navel, slowly it removes [p. 264] the impurities (or diseases) in the navel. Therefore this should be frequently p ractised. The bandha called jalandhara should be practised at the end of kumbhak a. This jalandhara is of the form of the contraction of the neck and is an imped iment to the passage of vayu (upwards). When the neck is contracted at once by b ending downwards (so that the chin may touch the breast), prana goes through bra hmanadi on the western tana in the middle. Assuming the seat as mentioned before , one should stir up sarasvati and control prana. On the first day kumbhaka shou ld be done four times; on the second day it should be done ten times, and then f ive times separately; on the third day, twenty times will do, and afterwards kum bhaka should be performed with the three bandhas and with an increase of five ti mes each day. Diseases are generated in one's body through the following causes, viz., sleepin g in daytime, late vigils over night, excess of sexual intercourse, moving in cr owd, the checking of the discharge of urine and faeces, the evil of unwholesome food and laborious mental operation with prana. If a yogin is afraid of such dis eases (when attacked by them), he says, "my diseases have arisen from my practic e of yoga." Then he will discontinue this practice. This is said to be the first obstacle to yoga The second (obstacle) is doubt; the third is carelessness; the fourth, laziness; the fifth, sleep; the sixth, the not leaving of objects (of s ense); the seventh, erroneous perception; the eighth, sensual objects; the ninth , want of faith; [*1] and the tenth, the failure to attain the truth of yoga. A wise man should abandon these ten obstacles after great deliberation. The practi ce of pranayama should be performed daily with the mind firmly fixed on Truth. T hen chitta is absorbed in sushumna, and prana (therefore) never moves. When the impurities (of chitta) are thus removed and prana is absorbed in sushumna, he be comes a (true) yogin. Apana, which has a downward tendency should be raised up w ith effort by the contraction (of the anus), and this is spoken of as mulabandha . Apana thus raised up mixes with agni and [p. 265] then they go up quickly to the seat of prana. Then prana and apana uniting with one another go to kundalini, which is coiled up and asleep. Kundalini being heat

ed by agni and stirred up by vayu, extends her body in the mouth of sushumna, pi erces the brahmagranthi formed of rajas, and flashes at once like lightning at t he mouth of sushumna. Then it goes up at once through vishnugranthi to the heart . Then it goes up through rudragranthi and above it to the middle of the eyebrow s; having pierced this place, it goes up to the mandala (sphere) of the moon. It dries up the moisture produced by the moon in the anahatachakra having sixteen petals. [*1] When the blood is agitated through the speed of prana, it becomes b ile from its contact with the sun, after which it goes to the sphere of the moon where it becomes of the nature of the flow of pure phlegm. How does it (blood) which is very cold become hot when it flows there? (Since) at the same time the intense white form of moon is speedily heated. [*2] Then being agitated, it goes up. Through taking in this, chitta which was moving amidst sensual objects exte rnally, is restrained there. The novice enjoying this high state attains peace a nd becomes devoted to Atma. Kundalini assumes the eight [*3] forms of prakrti (m atter) and attains S'iva by encircling him and dissolves itself in S'iva. Thus r ajas-s'ukla [*4] (seminal fluid) which rises up goes to S'iva along with marut ( vayu); prana and apana which are always produced become equal. Pranas flow in al l things, great and small, describable or indescribable, as fire in gold. Then t his body which is adhibhautika (composed of elements) becomes adhidaivata (relat ing to a tutelar deity) and is thus purified. Then it attains the stage of ativa hika. [*5] Then the body being freed from the inert state [p. 266] becomes stainless and of the nature of Chit. In it, the ativahika becomes the ch ief of all, being of the nature of That. Like the conception of the snake in a r ope, so the idea of the release from wife and samsara is the delusion of time. W hatever appears is unreal. Whatever is absorbed is unreal. Like the illusory con ception of silver in the mother-of-pearl, so is the idea of man and woman. The m icrocosm and the macrocosm are one and the same; so also the linga and sutratma, svabhava (substance) and form and the self-resplendent light and Chidatma. The S'akti named kundalini, which is like a thread in the lotus and is resplende nt, is biting with the upper end of its hood (namely, mouth) at the root of the lotus the mulakanda. Taking hold of its tail with its mouth, it is in contact wi th the hole of brahmarandhra (of sushumna). If a person seated in the pad ma pos ture and having accustomed himself to the contraction of his anus makes his vayu go upward with the mind intent on kumbhaka, then agni comes to svadhishthana fl aming, owing to the blowing of vayu. From the blowing of vayu and agni, the chie f (kundalini) pierces open the brahmagranthi and then vishnugranthi. Then it pie rces rudragranthi, after that, (all) the six lotuses (or plexuses). Then S'akti is happy with S'iva in sahasrara kamala (1,000 lotuses' seat or pineal gland). T his should be known as the highest avastha (state) and it alone is the giver of final beatitude. Thus ends the first chapter.

CHAPTER II I shall hereafter describe the science called khechari which is such that one wh o knows it is freed from old age and death in this world. One who is subject to the pains of death, disease and old age should, O sage, on knowing this science make his mind firm and practise khechari. One should regard that person as his g uru on earth who knows khechari, the destroyer of old age and death, both from k nowing the meaning of books and practice, and should perform it with all his hea rt. The science of khechari is not easily attainable, as also its practice. [p. 267] [paragraph continues] Its practice and melana [*1] are not accomplished simultan

eously. Those that are bent upon practice alone do not get melana. Only some get the practice, O Brahman, after several births, but melana is not obtained even after a hundred births. Having undergone the practice after several births, some (solitary) yogin gets the melana in some future birth as the result of his prac tice. When a yogin gets this melana from the mouth of his guru, then he obtains the siddhis mentioned in the several books. When a man gets this melana through books and the significance, then he attains the state of S'iva freed from all re birth. Even gurus may not be able to know this without books. Therefore this sci ence is very difficult to master. An ascetic should wander over the earth so lon g as he fails to get this science, and when this science is obtained, then he ha s got the siddhi in his hand (viz., mastered the psychical powers). Therefore on e should regard as Achyuta (Vishnu) the person who imparts the melana, as also h im who gives out the science. He should regard as S'iva him who teaches the prac tice. Having got this science from me, you should not reveal it to others. There fore one who knows this should protect it with all his efforts (viz., should nev er give it out except to persons who deserve it). O Brahman, one should go to th e place where lives the guru, who is able to teach the divine yoga and there lea rn from him the science khechari, and being then taught well by him, should at f irst practise it carefully. By means of this science, a person will attain the s iddhi of khechari. Joining with khechari s'akti (viz., kundalini s'akti) by mean s of the (science) of khechari which contains the bija (seed of letter) of khech ari, one becomes the lord of khecharas (Devas) and lives always amongst them. Kh echari bija (seed-letter) is spoken of as agni encircled with water and as the a bode of khecharas (Devas). Through this yoga, siddhi is mastered. The ninth (bij a) letter of somams'a (soma or moon part) should also be pronounced in the rever se order. Then a letter composed of three ams'as of the form of moon has been de scribed; and after that, the eighth letter should be pronounced in [p. 268] the reverse order; then consider it as the supreme and its beginning as the fift h, and this is said to the kuta (horns) of the several bhinnas (or parts) of the moon. [*1] This which tends to the accomplishment of all yogas, should be learn t through the initiation of a guru. He who recites this twelve times every day, will not get even in sleep that maya (illusion) which is born in his body and wh ich is the source of all vicious deeds. He who recites this five lakhs of times with very great care--to him the science of khechari will reveal itself. All obs tacles vanish and the devas are pleased. The destruction of valipalita (viz., wr inkle and greyness of hair) will take place without doubt. Having acquired this great science, one should practise it afterwards. If not, O Brahman, he will suf fer without getting any siddhi in the path of khechari. If one does not get this nectarlike science in this practice, he should get it in the beginning of melan a and recite it always; (else) one who is without it never gets siddhi. As soon as he gets this science, he should practise it; and then the sage will soon get the siddhi. Having drawn out the tongue from the root of the palate, a knower of Atma should clear the impurity (of the tongue) for seven days according to the advice of his guru. He should take a sharp knife which is oiled and cleaned and which resembles the leaf of the plant snuhi ("Euphorbia antiquorum") and should cut for the space of a hair (the fraenum Lingui). Having powdered saindhava (roc k-salt) and pathya (sea-salt), he should apply it to the place. On the seventh d ay, he should again cut for the space of a hair. Thus for the space of six month s, he should continue it always gradually with great care. In six months, S'irobandha (bandha at the head), [*1] which is at the root of the tongue is destroye d. Then the yogin who knows timely action should encircle with S'iro-vastra (lit ., the cloth of the head) the Vak-Is'vari (the deity presiding over speech) and should draw (it) up. Again by daily drawing it up for six months, it comes, O sa ge, as far as the middle of the eyebrows and obliquely up to the opening of the ears; having gradually practised, it goes to the root of the chin. Then in [p. 269]

three years, it goes up easily to the end of the hair (of the head) It goes up o bliquely to S'akha [*1] and downwards to the well of the throat. In another thre e years, it occupies brahmarandhra and stops there without doubt. Crosswise it g oes up to the top of the head and downwards to the well of the throat. Gradually it opens the great adamantine door in the head. The rare science (of khechari) bija has been explained before. One should perform the six angas (parts) of this mantra by pronouncing it in six different intonations. One should do this in or der to attain all the siddhis; and this karanyasam [*2] should be done gradually and not all at a time, since the body of one who does it all at once will soon decay. Therefore it should be practised, O best of sages, little by little. When the tongue goes to the brahmarandhra through the outer path, then one should pl ace the tongue after moving the bolt of Brahma which cannot be mastered by the d evas. On doing this for three years with the point of the finger, he should make the tongue enter within: then it enters brahmadvara (or hole). On entering the brahmadvara, one should practise mathana (churning) well. Some intelligent men a ttain siddhi even without mathana. One who is versed in khechari mantra accompli shes it without mathana. By doing the japa and mathana, one reaps the fruits soo n. By connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk, one should restrain his breath in his heart and seat ed in a convenient posture with his eyes concentrated between his eyebrows, he s hould perform mathana slowly. In six months, the state of mathana becomes natura l like sleep in children. And it is not advisable to do mathana always. It shoul d be done (once) only in every month. A yogin should not revolve his tongue in t he path. After doing this for twelve years, siddhi is surely obtained. Then he s ees the whole universe in his body as not being different from Atma. This path o f the urdhvakundalini (higher kundalini), O chief of kings, conquers the macroco sm. Thus ends the second chapter. [p. 270]

CHAPTER III Melanamantra.--(Hrim), (bham), (sam), (sham), (pham), (sam), and (ksham). The lotus-born (Brahma) said: O S'ankara, (among) new moon (the first day of the lunar fortnight) and full moo n, which is spoken of as its (mantra's) sign? In the first day of lunar fortnigh t and during new moon and full moon (days), it should be made firm and there is no other way (or time). A man longs for an object through passion and is infatua ted with passion for objects. One should always leave these two and seek the Nir anjana (stainless). He should abandon everything else which he thinks is favoura ble to himself. Keeping the manas in the midst of s'akti, and s'akti in the mids t of manas, one should look into manas by means manas. Then he leaves even the highest stage. Manas alone is the bindu, the cause of creation and preservation. It is only through manas that bindu is produced, like the curd from milk. The o rgans of manas is not that which is situated in the middle of bandhana. Bandhana is there where S'akti is between the sun and moon. Having known sushumna and it s bheda (piercing) and making the vayu go in the middle, one should stand in the seat of bindu, and close the nostrils. Having known vayu, the above-mentioned b indu and the sattva-prakrti as well as the six chakras, one should enter the suk ha-mandala (viz., the sahasrara or pineal gland, the sphere of happiness). There are six chakras. Muladhara is in the anus; svadhishthana is near the genital or gan; manipuraka is in the navel; anahata is in the heart; vis'uddhi is at the ro ot of the neck and ajna is in the head (between the two eyebrows). Having known these six mandalas (spheres), one should enter the sukhamandala (pineal gland), drawing up the vayu and should send it (vayu) upwards. He who practises thus (th

e control of) vayu becomes one with brahmanda (the macrocosm). He should practis e (or master) vayu, bindu, chitta, and chakra. Yogins attain the nectar of equality through samadhi alone. Just as the fire lat ent in (sacrificial) wood does not [p. 271] appear without churning, so the lamp of wisdom does not arise without the abhyas a yoga (or practice of yoga). The fire placed in a vessel does not give light ou tside. When the vessel is broken, its light appears without. One's body is spoke n of as the vessel, and the seat of "That" is the fire (or light) within; and wh en it (the body) is broken through the words of a guru, the light of brahmajnana becomes resplendent. With the guru as the helmsman, one crosses the subtle body and the ocean of samsara through the affinities of practice. That vak [*1] (pow er of speech) which sprouts in para, gives forth two leaves in pas'yanti, buds f orth in madhyama and blossoms in vaikhari--that vak which has before been descri bed, reaches the stage of the absorption of sound, reversing the above order (vi z., beginning with vaikhari, etc). Whoever thinks that He who is the great lord of that vak, who is the undifferentiated and who is the illuminator of that vak is Self; whoever thinks over thus, is never affected by words, high or low (or g ood or bad). The three (aspects [*2] of consciousness), vis'va, taijasa, and pra jna (in man), the three Virat, Hiranyagarbha, and Is'vara in the universe, the e gg of the universe, the egg of man [*3] and the seven worlds--all these in turn are absorbed in Pratyagatma through the absorption of their respective upadhis ( vehicles). The egg being heated by the fire of jnana is absorbed with its karana (cause) into Paramatma (Universal Self). Then it becomes one with Parabrahman. It is then neither steadiness nor depth, neither light nor darkness, neither des cribable nor distinguishable. Sat (Be-ness) alone remains. One should think of A tma as being within the body like a light in a vessel. Atma is of the dimensions of a thumb, is a light without smoke and without form, is shining within (the b ody) and is undifferentiated and immutable. [p. 272] The Vijnana Atma that dwells in this body is deluded by maya during the states o f waking, dreaming, and dreamless sleep; but after many births, owing to the eff ect of good karma, it wishes to attain its own state. Who am I? How has this sta in of mundane existence accrued to me? What becomes in the dreamless sleep of me who am engaged in business in the waking and dreaming states? Just as a bale of cotton is burnt by fire, so the Chidabhasa [*1] which is the result of non-wisd om, is burnt by the (wise) thoughts like the above and by its own supreme illumi nation. The outer burning (of body as done in the world) is no burning at all. W hen the wordly wisdom is destroyed, Pratyagatma that is in the dahara (akas' or ether of the heart) obtains vijnana, diffusing itself everywhere and burns in an instant jnanamaya and manomaya (sheaths). After this, He himself shines always within, like a light within a vessel. That muni who contemplates thus till sleep and till death is to be known as a ji vanmukta. Having done what ought to be done, he is a fortunate person. And havin g given up (even) the state of a jivanmukta, he attains videhamu.kti (emancipati on in a disembodied state), after his body wears off. He attains the state, as i f of moving in the air. Then That alone remains which is soundless, touchless, f ormless, and deathless, which is the rasa (essence), eternal, and odourless, whi ch has neither beginning nor end, which is greater than the great, and which is permanent, stainless, and decayless. Thus ends the Upanishad. Footnotes

^260:1 In this Upanishad are stated the ways by which the Kundalini power is rou sed from the navel upwards to the middle of the eyebrows and then up to sahasrar a in the head: this being one of the important works of an adept to master the f orces of nature. ^260:2 Chitta is the flitting aspect of Antahkarana. ^260:3 Lit., the moving of s'akti which is Kundalini. ^260:4 Regarding the quantity to be taken, one should take of solid food half of his stomach: of liquid food, one quarter, leaving the remaining quarter empty f or the air to percolate. ^260:5 Mulakanda is the root of kanda, the genital organ. ^261:1 The moving of sarasvati nadi situated on the west of the navel among the 14 nadis (Vide Varaha and other Upanishads). ^261:2 Sarasvati is called also Arundhati who is literally one that helps good a ctions being done and the wife of Rshi Vasishtha--also the star that is shown to the bride on marriage occasions. ^261:3 In exhalation, prana goes out 16 digits and in inhalation, goes in only f or 12, thus losing 4. But if inhaled for 16, then the power is aroused. ^261:4 Lit., associated with and alone. Vide S'andilya-Upanishad. ^263:1 They are Brahmagranthi, Vishnugranthi, and Rudragranthi. ^263:2 Bandhas are certain kinds of position of the body. ^263:3 This probably refers to Sarasvati Nadi. ^264:1 The text is Anakhiam which has no sense. It has been translated as Anasth a. ^265:1 Twelve seems to be the right number of petals in the anahata-chakra of th e heart; but the moon is probably meant having sixteen rays. ^265:2 The passages here are obscure. ^265:3 They are Mulaprakrti, Mahat, Ahankara and the five elements. ^265:4 Here it is the astral seminal fluid which, in the case of a neophyte, not having descended to a gross fluid through the absence of sexual desire, rises u p being conserved as a spiritual energy. ^265:5 A stage of being able to convey to other bodies the deity appointed by Go d to help in the conveying of sukshma (subtle) body to other bodies at the expir y of good actions which contribute to the enjoyment of material pleasures (vide Apte's Dictionary). ^267:1 Melana is lit., joining. This is the key to this science which seems to b e kept profoundly secret and revealed by adepts only at initiation, as will appe ar from the subsequent passages in this Upanishad. ^268:1 All these are very mystic. ^269:1 Probably it here means some part below the skull.

^269:2 Certain motions of the fingers and hands in the pronunciation of mantras. ^271:1 Vak is of four kinds (as said here) para, pasyanti, madhyama, and vaikhar i. Vaikhari being the lowest and the grossest of sounds, and part being the high est. In evolution vak begins from the highest to the lowest and in involution it takes a reverse order, to merge into the highest subtle sound (Para). ^271:2 The first three aspects of consciousness refer to the gross, subtle, and karana bodies of men, while the second three aspects refer to the three bodies o f the universe. This is from the standpoint of the three bodies. ^271:3 The egg of man--this shows that man in his formation is and appears as an egg, just as the universe is, and appears as an egg. ^272:1 It is the consciousness that becomes distorted and is unable to cognise i tself through the bodies. Thirty Minor Upanishads, tr. by K. Narayanasvami Aiyar, [1914], at sacred-texts. com [p. 273]

INDEX OF PROPER NAMES A ABHIMaNA <page 157> Achyuta <page 37> Adhibhautika <page 265> Adhibhuta <page 64> Adhidaivika <page 265> Adhyatma <page 64> Adhyatma-Upanishad <page 55> Adityas <page 128> Adityaloka <page 243> Advaita <page 27> Agneya-sacrifice <page 143> Agni <page 46>, <page 61>, <page 62>, <page 75>, <page 113>, <page 116>, <page 1 21>, <page 187>, <page 197>, <page 237> Agnihotra <page 138> Agrahya <page 22> Agamin <page 221>

Ahambrahmasmi <page 49> Ahankara <page 27>, <page 44>, <page 55>, <page 116> Ahavaniya <page 121> Ahimsa <page 173> Aindri <page 255> Ajapa-Gayatri <page 213> Ajnana <page 20> Ajna <page 212>, <page 270> Akara <page 232>, <page 254> Akarma <page 201> Akas' <page 46>, <page 61>, <page 62>, <page 75>, <page 113>, <page 116>, <page 197>, <page 237> Akshata <page 248> Alambusa <page 176>, <page 206>, <page 239> Amanaska <page 245>, <page 251> Amaroli <page 200> Amrtanada-Upanishad <page 216> Amrtabindu-Upanishad <page 34> Amurti <page 245> Ananda <page 17> Anandamaya <page 14>, <page 47> Anahata <page 212>, <page 253> Ananta <page 16> Anganyasas <page 214> Anna <page 75>, <page 260> Annamaya <page 14> Antahkarana <page 44>, <page 46>, <page 113> Antarlakshya <page 244> Antarvedi <page 122> Antaryamin <page 15> Apana <page 177>, <page 206>, <page 219>

Apantaratama <page 60>, <page 69> Apara <page 57> Apas <page 46>, <page 61>, <page 62>, <page 75>, <page 113>, <page 116>, <page 1 97>, <page 236> Apoha <page 249> Apsaras <page 134> Apyayana <page 242> Arambha <page 193>, <page 242> Arani <page 203> Aranyakas <page i> Ardhamatra <page 203>, <page 232>, <page 254> Arghya <page 248> Arjava <page 173> Arundhati <page 261> Aruni <page 132> As'abdhabrahman <page 38> Asamsakti <page 232> Asana <page 238>, <page 243>, <page 248> Asamprajnata-Samadhi <page 10> Asat <page 17>, <page 61> Asmat <page 58> Ashtakshara <page 124>, <page 128> Asipatravanas'reni <page 141> Asuras <page 19> Asteya <page 173> Asura <page 22> As'valayana <page 31> As'vattha <page 177> Atadvyavrtti-Samadhi <page 10> Atala <page 187>

Atharvan <page 172> Atharvanaveda <page 6>, <page 62> [p. 274] Ativahika <page 265> Atma <page 208> Atmabodha-Upanishad <page 37> Atmanishtha-Vidya <page 4> Atmajnana <page 256> Atma-Tattva <page 243> Atura-Sannyasa <page 137> Avichchinna <page 47> Avadhuta <page 153> Avahana <page 248> Avarana-S'akti <page 43>, <page 130> Avasthas <page 47>, <page 232>, <page 249> Avidya <page 13> Avimukta <page 124> Avyakta <page 43>, <page 47>, <page 115> B BAHIRLAKSHYA <page 244> Bahudaka <page 132>, <page 153> Bandha <page 13>,<page 21> Bhadra <page 174>, <page 202>, <page 217> Bharata <page 1>, <page 125> Bharadvaja <page 124>, <page 132> Bhastri <page 261> Bhasvati <page 73> Bhiksha <page 27> Bhikshuka-Upanishad <page 132> Bhinnas <page 268>

Bhuh <page 74>, <page 187>, <page 254> Bhutas'raddha <page 149> Bhutadi <page 61> Bhumika <page 232> Bhuvah <page 74>, <page 187>, <page 254> Bija <page 232> Bindu <page 200>, <page 202>, <page 208> Bodha <page 57> Boar-shaped <page 220> Brahmi <page 255> Brahmanda <page 44>, <page 270> Brahma <page 19>, <page 60>, <page 62>, <page 69> Brahmanya <page 129> Brahmanas <page i>, <page 62>, <page 110> Brahman <page 16>, <page 18> Brahmacharya <page 135>, <page 175> Brahmacharin <page 212> Brahmajnana <page 106> Brahma-nada <page 2> Brahmarandhra <page 238> Brahmavidya <page 31>, <page 212>, <page 222> Brahmavit <page 51>, <page 233> Brahmavidvara <page 233> Brahmavidvariya <page 233> Brahmavidvarishtha <page 233> Brahmopanishad <page 106> Brhadratha <page 24> Brhaspati <page 124>, <page 125> Buddhi <page 55> C

CHAKRA <page 7>, <page 117>, <page 205>, <page 238> Chandra <page 19> Chandala <page 51> Chandrayana <page 132> Chhandas <page 62>, <page 128> Chidabhasa <page 47>, <page 272> Chidananda <page 10> Chinmatra <page 10>, <page 82> Chit <page 248> Chitta <page 7>, <page 9>, <page 55> Colours, Seven <page 117> D DAHARA <page 63>, <page 75>, <page 272> Dakshinagni <page 121> Danti <page 159> Dars'anagni <page 121> Dattatreya <page 132>, <page 145>, <page 190> Daya <page 173> Devas <page 19> Devadatta <page 177>, <page 206> Devarshi <page 148> Devas'raddha <page 148> Dhananjaya <page 177>, <page 206> Dharana <page 173>, <page 188>, <page 216>, <page 238>, <page 243> Dharma <page 110> Dharma-megha <page 50>, <page 58> Dharma-S'astras <page 62> Dhatus <page 116>, <page 121> Dhrti <page 173>, <page 255> Dhruva <page 188>, <page 255>

Dhupa <page 248> Dhyana <page 26>, <page 173>, <page 189>, <page 216>, <page 238>, <page 243>, <p age 248> Dhayanabindu-Upanishad <page 202> Dik <page 46>, <page 221> Diksha <page 121> Dipa <page 248> [p. 275] Diseases <page 264> Divyas'raddha <page 149> Drk <page 248> Duhkha <page 20> Dundubhi <page 259> Durvasas <page 145> Dvadas'anta <page 184> Dvaparayuga <page 130> Dvaita <page 27> E EKAdAnDi <page 156> Ekanta <page 27> G GaNdHaRi <page 174>, <page 206> Gandharvas <page 62>, <page 64> Ganes'a <page 179> Garbha-Upanishad <page 116> Garhapatya <page 121> Gautama <page 132>, <page 212> Gayatri <page 180>, <page 190>, <page 217> Ghata <page 193>, <page 242> Ghora-Angiras <page 60>, <page 69> Ghoshini <page 255>

Gomukha <page 174> Goraksha <page 135> Gotra <page 12> Grahya <page 22> Granthi <page 56>, <page 241>, <page 266> Grhastha <page 135> Gudhasupti <page 234> Gulma <page 182>, <page 261> Guru <page 93>, <page 267> H HA <page 198>, <page 210> Hamsa <page 132>, <page 147>, <page 153>, <page 161>, <page 206>, <page 213>, <p age 254> Hamsa-Upanishad <page 212> Hanuman <page 1>, <page 125> Haradhvaja <page 137> Haritaka <page 132> Hastjihva <page 176>, <page 206>, <page 239> Hathayoga <page 196>, <page 238> Havirats <page 62> Hiranyagarbha <page 44> Hita <page 64> Hrdaya <page 117>, <page 160>, <page 201>, <page 204>, <page 208> Hrim <page 204> Hrshikes'a <page 192> I ICHCHHa <page 75> Ida <page 122>, <page 176>, <page 206>, <page 239> Ikshana <page 226> Ikshvaku <page 24>

Indra <page 19>, <page 187>, <page 221> Ishana <page 28> Ishtadevata <page 179> Is'vara <page 19> Is'vara-chaitanya <page 43> Itihasas <page 54> J JADABHARAtA <page 132>, <page 145> Jagrata <page 13>, <page 47>, <page 113>, <page 232>, <page 234> Jalajyotis <page 246> Jalandhara <page 194>, <page 207>, <page 263> Jalodara <page 261> Jambavan <page 125> Janoloka <page 187>, <page 254> Jati <page 20> Japa <page 53> Jayanta <page 64> Jiva <page 14>, <page 19>, <page 47> Jivanmukta <page 6>, <page 88>, <page 232>, <page 234> Jivita <page 122>, <page 237> Jnana <page 16>, <page 20>, <page 184>, <page 193> Jnanendriyas <page 45>, <page 113> Jvalanti <page 239> Jvalakila <page 75> Jyotisha <page 62> K KAILaS <page 25> Kaivalya-Upanishad <page 31> Kaivalya <page 139> Kala <page 125>

Kalatita <page 125>, <page 130> Kalahamsa <page 202> Kalavanchana <page 239> Kalisantarana-Upanishad <page 130> Kalasutra <page 141> Kalpa <page 62> [p. 276] Kanda <page 238> Kanthata <page 214> Kanthamudra <page 241> Karanyasa <page 213> Karma <page 20> Karmendriyas <page 44>, <page 213> Karkata <page 107> Karta <page 14> Kas'i <page 42> Kaustubha <page 204> Kaya-rupa <page 188> Kaya-vyuha <page 188> Kevala <page 56>, <page 182>, <page 261> Khaga <page 107> Khanda-paras'u <page 61> Khecharimudra <page 183>, <page 194>, <page 207>, <page 266> Kilaka <page 213> Kimpurusha <page 134> Kinnaras <page 134> Koka <page 75> Kos'a <page 46> Koshthagni <page 121> Krama-mukta <page 236>

Kravyadi <page 75> Krchchhra <page 148> Krkara <page 177>, <page 206> Krshna-Yajurveda <page 5> Kshama <page 173> Kshetrajna <page 15>, <page 221> Kshatriya <page 62>, <page 110> Kudupa <page 122> Kuhuh <page 176>, <page 206>, <page 239> Kumbhaka <page 10>, <page 182>, <page 241> Kundalini vi, <page 174>, <page 185>, <page 238> Karma <page 177>, <page 188> Kurmira <page 72> Kurukshetra <page 124> Kus'a <page 217> Kutastha <page 15> Kuta <page 268> Kutichaka <page 132>, <page 147>, <page 153> L LA <page 197>, <page 210> Lakshmi <page 222> Lakshmana <page 125> Layayoga <page 193>, <page 228>, <page 238> Linga <page 216> Lingi <page 137> Lokas <page 74> Lokaloka <page 77> M MAdHUSudANA <page 37> Madhyama <page 122>

Madhyamalakshya <page 245> Mahabandha, <page 194> Mahadeva <page 25>, <page 41> Mahamudra <page 194> Maharloka <page 254> Maharaurava <page 156> Mahat <page 44> Mahatala <page 187> Maha-samvartaka <page 75> Mahavakyas <page 49> Maha-vichi-vagura <page 141> Maitrayani <page i> Maitreya-Upanishad <page 24> Maitri <page 10> Makara <page 232> Malas <page 116> Manana <page 49> Manas <page 34>, <page 54> Mandalabrahmana-Upanishad <page 243> Manipuraka <page 205>, <page 213>, <page 270> Manomaya <page 14>, <page 47> Mantrayoga <page 193>, <page 238> Manushya-Rshi <page 148> Manushyas'raddha <page 149> Manushyas <page 19> Mardala <page 257> Matras <page 179>, <page 194>, <page 216>, <page 218>, <page 254> Mathana <page 261> Maya <page 17> Mayura <page 174>

Melana <page 267>, <page 270> Mimamsa <page 62> Mitahara <page 173> Mithya <page 17> Moksha <page 13>, <page 21> Mauna <page 8>, <page 79> Mudha <page 27> Muhurta <page 40> Mukta <page 174> Muktikopanishad <page 1> Mukhya <page 71> Mulakanda <page 260> Muladhara <page 205>, <page 213>, <page 270> [p. 277] Mulabandha <page 79>, <page 194>, <page 263> Murchchha <page 47>, <page 228> Marti <page 245> Mrtyu <page 221> N NadA <page 200>, <page 202>, <page 214> Nadabindu-Upanishad <page 254> Nadarupini <page 239> Nadis <page 14>, <page 68>, <page 80>, <page 176> Naga <page 177>, <page 206> Naimis'a , <page 134> Naivedya <page 248> Namadheya <page 255> Namaskara <page 248> Narada <page 130>, <page 134> Naradaparivrajaka-Upanishad <page 134>

Naraka <page 21>, <page 249> Narasimha <page 42> Narayana <page 37>, <page 67>, <page 127> Narayana-Upanishad <page 127> Nasinam <page 72> Nidagha <page 93>, <page 145>, <page 232> Nididhyasana <page 49> Nilakantha <page 246> Niralamba-Upanishad <page 18> Nirukta <page 62> Nirvikalpa Samadhi <page 56> Nishadas <page 62> Nishkala <page 190> Nishpatti <page 193>, <page 242> Nivrtti <page 57> Niyama <page 79>, <page 174>, <page 243> Nyaya <page 62> O OM <page 124>, <page 125>, <page 128>, <page 167>, <page 180>, <page 202>, <page 254> Om-namo-Narayanaya <page 124>, <page 128> P PAdA <page 216> Padarthabhavana <page 232> Padma <page 174>, <page 205>, <page 217>, <page 260> Palam <page 123> Paingala-Upanishad <page 43> Panchavarga <page 15> Para <page 122> Parakas' <page 252> Paramapada <page 22>

Paramatma <page 16> Paravak <page 215> Paramjyotis <page 242> Paramahamsa <page 132>, <page 147>, <page 153>, <page 212> Parameshthi <page 31> Parames'vara <page 31> Pararandhra <page 239> Parthiva-Pranava <page 218> Parvati <page 212> Parichaya <page 193>, <page 242> Parivrat <page 172> Parivrajaka <page 134> Pas'yanti <page 122> Patangini <page 255> Patala <page 187> Pathya <page 268> Payasvini <page 176>, <page 239> Phutkara <page 244> Pindas <page 149> Pindanda <page 271> Pingala <page 122>, <page 176>, <page 206>, <page 239> Pippalada <page 106>, <page 123> Pis'achas <page 19> Plutamatras <page 196> Pitrs'raddha <page 149> Pliha <page 182>, <page 261> Pradakshina <page 248> Pradhana <page 115>, <page 171> Prajapatis <page 62> Prajapatya <page 138>

Prakrti <page 19> Prajna <page 37>, <page 168> Prajna <page 47>, <page 169>, <page 232> Prajnana <page 37> Prana <page 10>, <page 177>, <page 206>, <page 218>, <page 219> Pranamaya <page 14>, <page 47>, <page 86>, <page 173>, <page 216>, <page 238>, < page 243> Prarabdha <page 2>, <page 4>, <page 51>, <page 221> Prastha <page 123> Pratibhasika <page 47> Pratyahara <page 79>, <page 173>,<page 188>, <page 216>, <page 238>, <page 243> Prthivi <page 45>, <page 61>, <page 62>, <page 75>, <page 113>, <page 116>, <pag e 197>, <page 237> Praves'a <page 226> Puja, <page 248> [p. 278] Punarbhava <page 75> Pundarikaksha <page 37> Puranas <page 54> Puraka <page 217> Puritati <page 122> Purva <page 245> Purushasukta <page 136> Pasha <page 176>, <page 206>, <page 239> Pushkara <page 107> R RA <page 198>, <page 210> Raivataka <page 145> Raikva <page 60>, <page 61>, <page 69> Rajas <page 112> Rajas-S'akti <page 265>

Rajarshi <page 148> Rajayoga <page 193> Rakshasas <page 62>, <page 64> Rama <page 60> Rama <page 75> Rambha <page 64> Rasatala <page 187> Ratha-Mandala <page 217> Rechaka <page 217> Retas <page 121> Ruchira <page 217> Rudra <page 62>, <page 124>, <page 127> Rudra-Mantras <page 54> Rbhu <page 93>, <page 145>, <page 220> Rgveda <page 5>, <page 62> Rshabha <page 145> Rshis'raddha <page 148> Rtu <page 117> S SA <page 198> S'abdabrahman <page 35> Sachchidananda <page 85>, <page 244> Sadas'iva <page 42> Sadhana-chatushtaya <page 135>, <page 235> Sadyomuktas <page 236> Sahasrara vi, <page 246>, <page 254>, <page 266> Sahajoli <page 194> Sahita <page 182> Saindhava <page 268> S'akayanya <page 24>

S'akha <page 134>, <page 269> Sakala <page 190> S'akti-chalana <page 260> Sakshi <page 15>, <page 232> Salokya <page 2> Samadhi <page 10>,<page 173>,<page 189>, <page 216>, <page 238>, <page 246> Samaveda <page 5>, <page 62> Samana <page 177>, <page 206>, <page 219> S'ambhavimudra <page 245> Samipya <page 3> Samhita <page i> Samprajnata <page 10> Samprasada <page 64> Samputayoga <page 240> Samrat <page 62> Samsara <page 24> Samskaras <page 135> Samvartaka <page 132>, <page 148> Sanaka <page 1>, <page 82> Sanatkumara <page 212> Sanatsujata <page 145> Sanchita <page 221> Sandhya <page 27> Sandhyavandana <page 109> S'andilya-Upanishad <page 173> Sankalpa <page 225> Sankalpa-Vikalpa <page 113> S'ankhini <page 176>, <page 206>, <page 239> S'ankari <page 255> Sannyasa <page 13>, <page 151>, <page 152>

Sannyasin <page 22>, <page 151> S'anti <page 159> Santosha <page 138> Sarasvati <page 176>, <page 180> Sarasvati-chalana <page 261> S'ariraka-Upanishad <page 113> Sarupya <page 3> Sat <page 17>, <page 61> Sat-asat <page 61> Sattra <page 134> Satya <page 16>, <page 138>, <page 173>, <page 187> Satyaloka <page 252> Satyavasu <page 148> Sattva <page 114> Sattvapatti <page 232> S'aucha <page 26>, <page 173> Savitri <page 180> Schopenhauer <page i> S'esha <page 86> Shanmukhi <page 246> Siddhasana <page 174>, <page 205>, <page 257> [p. 279] S'ikha <page 108>, <page 132>, <page 144> S'iksha <page 62>, <page 110> Simha <page 174>, <page 205> S'irobandha <page 268> S'iro-vastra <page 268> S'ishya <page 22> S'isna <page 213> Sita <page 1>, <page 125>

S'itali <page 261> S'iva <page 187> Skanda <page 64> Skanda-Upanishad. <page 41> Snana <page 26>, <page 248> Snuhi <page 268> So'ham <page 26>,<page 55> Soma <page 187> S'onita <page 117> Soumitri <page 1> Sounds, Seven <page 117>, <page 134> S'ribija <page 239> S'ri-Rama <page 1> S'ri S'ankaracharya <page i> S'raddha <page 52>, <page 148> S'raddha <page 31> S'ravana <page 49> Sthandila <page 133> Sthavara <page 19> Sthita-Prajna <page 58> Sthula <page 232> Subala-Upanishad <page 61> S'ubhechchha <page 232> S'udras <page 62>, <page 110> S'ukla-dhyana <page 133> S'ukla <page 117> S'ukla-Yajurveda <page 5> S'uka <page 1>, <page 82>, <page 132>, <page 155>, <page 235> Sukha <page 20> Sukshma <page 232>

Surya <page 19>, <page 261> Suryakas' <page 262> Sushumna <page 122>, <page 176>, <page 206>, <page 239> Sushupti <page 14>, <page 47>, <page 113>, <page 232> Sutala <page 187> Silva <page 108> Suvar <page 187>, <page 254> Svapna <page 13>, <page 47>, <page 113> Svara <page 34> S'veta <page 72> S'vetaketu <page 132>, <page 145> Svastika <page 174>, <page 217> Svadhishthana <page 202>, <page 212>, <page 270> Svarupa-dhyana <page 1> S'yena <page 72> T TAIJASA <page 47>, <page 168>, <page 232> Talatala <page 187> Tamas <page 112> Tana <page 263> Tanumanasi <page 232> Tanmatras <page 44> Tapa <page 181>, <page 187>, <page 254> Tapa s <page 22> Taraka <page 2>, <page 124>, <page 244>, <page 245> Tarka <page 216> Tarasara-Upanishad <page 124> Tat <page 49> Tatastha <page 159> Tattvas <page 27>, <page 220>

Tattvajnana <page 256> Tattvamasi <page 49> Tejobindu-Upanishad <page 78> Triangle <page 78>, <page 210> Trimurti <page 148> Triputi <page 249> Trshna <page 244> Turya <page 14>, <page 70> Turyaka <page 239> Turiyatita <page 153> Turiyatita-Avadhuta-Upanishad <page 55> Tvam <page 49> Tvambrahmasi <page 49> Tvamtadasi <page 49> Tyaga <page 97> U UdaNA <page 177>, <page 219> Uddiyana <page 194>, <page 207>, <page 237>, <page 263> Uddiyate <page 263> Ujjayi <page 261> Ukara <page 232> Uma <page 31> Unmani <page 214> Upanayana <page 134> Uparati <page 87> Upasya <page 21> Upavasa <page 142>, <page 225> [p. 280] Upendra <page 125>, <page 221> Uragas <page 134>

Uttara <page 245> V VA <page 198>, <page 210> Vaideha <page 145> Vaikhanasa <page 137> Vaikhari <page 122> Vairagya <page 2>, <page 57>, <page 58> Vaishnavi <page 255>, <page 257> Vais'vanara <page 62> Vais'yas <page 62>, <page 111> Vajra <page 260> Vajrasuchi-Upanishad <page 110> Vajroli <page 200> Vak <page 93> Vamadeva <page 132>, <page 145>, <page 235> Vanaprastha <page 135> Varaha-Upanishad <page 220> Varna-hatya-dosha <page iii> Varuna <page 187>, <page 221>, <page 239> Varuni <page 176> Vasanas <page 7>, <page 260> Vasishtha <page 1>, <page 132> Vatasiddha <page 145> Vaushat <page 213> Vayu <page 46>, <page 61>, <page 62>, <page 75>, <page 113>, <page 116>, <page 1 87>, <page 221> Vayuvegini <page 255> Vedanta <page i> Veda-Vyasa <page viii> Vicharana <page 232>

Videhamukta <page 6>, <page 90>, <page 272> Vidhimukha <page 10> Vidvan <page 22> Vidya <page 4>, <page 13>, <page 35> Vidyunmali <page 255> Vijnanamaya <page 14> Vikshepa-S'akti <page 44> Vina <page 257> Vipra <page 108> Vira <page 174> Virat-chaitanya <page 45> Viratpurusha <page 136> Visarjana <page 248> Vishnu <page 19> Vishnu-Purana <page viii> Vis'uddhi <page 213> Vis'va <page 47>, <page 168>, <page 232> Vis'vambhara <page 62> Vis'vodhari <page 76>, <page 239> Vitala <page 187> Vivarta-Upadana <page 230> Vrata <page 143> Vyahrti <page 122>, <page 190> Vyakarana <page 62> Vyana <page 177>, <page 206> Y YA <page 198>, <page 210> Yajnavalkya <page 43>, <page 124>, <page 125>, <page 132>, <page 243> Yajnopavita <page 108>, <page 132>, <page 144> Yajurveda <page 5>, <page 62>

Yakshas <page 62>, <page 64> Yama <page 19>, <page 79>, <page 173>, <page 187>, <page 238>, <page 243> Yas'asvini <page 176>, <page 206>, <page 239> Yoga <page 183>, <page 193> Yogakundali-Upanishad <page 260> Yogatattva-Upanishad <page 192>

________________________________________ PRINTED BY ANNIE BESANT AT THE VASANta PRESS, ADYAR, MADRAS.