THIRTY MINOR UPANISHA~S

THIRTY
MINOR

UPANISHADS

TRA.NSLATED

BY

K. NARAYA~ASVAMI

AIYAR

Translator of

Laghu Yoga Vii,~ishtha, Viisut$evamanana

&c.

&c.

MADRAS

1914

&c.

.All Rights Reserved

TO

THE RSHIS OF INDIA

WHO BY TREADING

THE

PATH

OF

THE UPANISHADS

HAVE PERFEOTED THEMSELVES

AND

REALISED

THIS
To

SPREAD THEIR

THE GOAL

HUMBLE

ANCIENT

IS

EFFORT

TEACHINGS

IN A MODERN: GARB

DEDICATED
BY ONE

WHO LOVES AND "~ORSrrIPS

AND

As

TRIES

THEIR

TO WALK

HrMBLE

IN

THEIR

THE~I
FOOTSTEPS

AND DEVOTED

DISCIPLE

CONTENTt;
PAGE

1. VEDANTA-UPANISHADS:
1. Muktikopanishad

of S'ukla-Yajurveda
2. Sarvaeara-Upauishad

13

of Krshna-Yajurveda

3. Niralamba- Upanishad
of S'ukla- Yajnrve<;la

4. Maitreya- U panishad

18
24

of Samaveda

5. Kaivalya-Upanishad

31

of Krshua- Yajurveda

6. Amrtabindu-Upsnished
34

Do.
7. .Atmabogha- U panishad

37

of ~gvega

8. Skanda- Upanishad

41

of Krshna- Y ajurveda

9. Paingala-Upanishad

-'

of S'ukla-Yajnrveda

43

10. Ac,l.hyatma- U panishad

Do.
11. Sabala- U panishad
Do.

61

of Krt>hva,- Yaj urveda

78

Do.

106

12. Tejobindu- U panishad

13. Brahmopamshad

14. Vajrasuchi-Upanishad
of Samaveda

II.

110

PHYSIOLOGICAL UPANISHADS:
15. S'ariraka- U panishad
of Krshna- Yajurveda

113

16 Garbha-Upanishad
Do.

116

viii
PAGE

III.

MANTRA-UPANISHADS:

17. 'farasara- U panishad

of S'ukla- Yaj urveda .
18. N arayaJ;la-U panishad
of Krshna- Yajurveda
19. Kalisantaraua- ITpanishad
Do.

124

128
130

IV. SllNNYASA-UPANISHADS:
20. Bhikshuku-Ilpnnishad
of S'ukla- Yajurveda
21. N aradaparivrajaka- U pam shad
of Atharvaaaveda

132
134

V. YOGA-UPANISHADS:
22. S'avdi1ya- Upanishad
of Atha.rvauaveda
23. Yogatattva- t:panishad
of Krshua- Yajnrveda
24. Dhyanabindu- Upanishad
of Samaveda
25. Hamsa-Upanishad
of S'nkla- Yajurveda
26. Amrtanaq.a- U panishad
of Krshna- Y ajurveda
27. Varaha- U panishad
Do.
28. Mandalabrahmana- Upanishad
of S'ukla-Yajurvsda
29. Nadabindu-Upanishad
of ~gveda
30. Yogakuudali- Upanishad
of K rsh ua-Y ajurveda
INDEX

173
192
202
212
216
220
243
254
260
273

FOREWORD
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 the Hindu Scriptures, the Vedas
hold the pre-eminent place. The Upanishads which are culled
from the AraI}.yaka-portions of the Veq.as-so-called
because
they were read in the Araaya (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. Vec,lanta is also the
end of all knowledge, since the word Vedas means according
FOR

to its derivation

knowledge '.

Rightly were the Upanishads

so

considered, since their knowledge led a person to Atma, the

goal of life. The other portion of the Vedas, viz., Samhitas and
Brahmanae, conferred upon a man, if he should conform to the
requisite conditions, the mastery of the Universe only which
is certainly inferior to Atma.
It is these Upaniehada that to
the western philosopher Schopenhauer were the cc solace of life".
There are now extant, in all, 108 U panishads, of which the
principal or major 12 Upanishads commented upon by 8'r1 8'ankaracharya and others were translated into Enghsh by Dr. Roer
and Raja Rajenq.ra Lal Mitra and re-translated
by Max Muller
in his" Sacred Books of the East," together with one other Upanishad called Maitruyu1)-i. Of the rest, 95 in number, two or three
Upanishads have appeared in English up to now, but never so
many as are here presented to the public, so far as I am aware.
Many years ago, the late Sundara 8'astri, a good Sanscrit
Scholar and myself worked together to put into English garb
the Upanisbada that had not been attempted before, and

11

succeeded in publishing most of those WhICh are here gathered in

the monthly issues of The 'Iheoeophiei,
The Karmic agents
willed that my late co-worker should abandon 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 cause since then 01'over 18 years
from place to place in all parts of India left me no leisure until
now to republish all the above translauons in a book form. But
when this year a httle rest was afforded me, I was able to revise
them as well as add a ew more. I am conscious of the many
faults from which this book suffers and have no other hope in it
than that it will serve as a piece of pioneer work, which may
induce real Y ogms 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, which were nearly the
same in Telugu or Grantha characters, were in many cases fuller and more intelligible and sigmficant.
Hence we adopted or
our translation South Indian editions.
The edition o the 108
U panishads which the late Tukaram Tatya of Bombay has published in Devanagari characters approaches the South Indian
edition.
As the South Indian edition of the U panishads is not
available 01' the study of all, I intend to have the recensions of
that edition printed in Devanagari characters, so that even those
that have a little knowledge of Sanscrit may be able to follow
the original with the help of this translation.

Transliteration
In the transliteration
of Sanscrit letters into the English
alphabet
certain difficulties present themselves.
Let me take
first the letter st, There are three letters in Sanecrit ~, ~, and
!;f.

They are differently

pronounced

and one should not be con-

founded with another.

For the first letter we have the English
equivalent S and for the last Sh. But for the second one we

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 m 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 efficacy upon proper pronunciation,
When we therefore utter the words wrongly, there is committed
according to Sanscrit writers, Varna-Hatya-Dosha
or the sin of
the murder of letters or words.
In my translation
I have
represented the letter ~ by fir and not by Sh, since I consider
are:-

the

latter

to

be

mistake.

Other

transliterations

arr~~'lI;~3feo~G1lT(f~~\:T05

. _

It would be well if our

i 11 ~ N NTThDDh~TThT)-OhL

leaders of thought conferred together and came to some agreement upon the question of transliteration.

The Order of the Upanisharj,s

The Upanishads translated have been classified under the
headmgs of (1) Veganta, (2) Physiology, (3) Mantra, (4) Sannyasa and (5) Yoga. But these are not hard and fast divisions.
For instance in the Sannyasa and Yoga U panishads, mantras
also are given.
But in the Mantric Upanishads, Mantras alone
are given.

Ver!anta and Yoga Upanishaif,s

The Upanishads that come nnder the headings of Vedanta
and Yoga are the most important,
But it is the latter U panishags that are most occult in their character, since It IS they
that give clues to the mysterious forces located in nature and
man, as well as to the ways by which they may be conquered.
With reference to Veganta, the ancient teachers thereof have
rightly ordained that none has the right to enter upon a study
of it, unless he has mastered to a slight degree at least
the Sag.hana-Chatushtaya,
or four means of salvation.
He
should not only be couvinced in theory of the fact that Atma

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 worldly things: besides he should
have developed a fair mastery over the body and the mmd. A
non-compliance with these precedent conditions leads men into
many anomahes.
The orthodox and the clever without any
practice are placed in a bad predicament through a study of
these U panishads.
In such U panishads as Maifreya and others,
pilgrimages to holy places, the rituals of the Hindus, ceremonial
impurities at the time of birth and death, Mantras, etc., are made
light of. '1'0 the orthodox that are blind and strict observers of
rites and ceremonies, statements like these give a rude shock.
Hence Upanishads
are not meant for persons of this stamp.
Nor are they intended for mere intellectual people who have
no knowledge of practice about them, and are immersed in the
things of the world.
Some of us are aware of the manner in
which men with brains alone have made a travesty of the
doctrine of Maya. Not a few clever but unprincipled persons
actually endeavour to justIfy arguments of all kinds of dissipations and wrong conduct by the assertion that it is all Maya.
The old Rshis were fully aware of the fact that Veqanta would
be desecrated by those that had not complied with its precedent
conditions.
Only when the desires and the self are overcome
and the heart is made pure, or as Upanishadic writers put it,
the heart-knot is broken, only then the Atma in the heart
will be truly realised: and then it is that the Atma in all universe is realised also, the universe being then seen as Maya.
But so long as the Atma in the heart is not realised through
living the life, the universe will not be realised as Maya, and
" God everywhere"
will be but in words.
One special point worthy of notice in the U panishada is
that all the knowledge bearing upon a subject is not put forward in one and the same place.
We have to wade through a
mass of materials and a number of U panishads, ere we can have
a connected view of a subject.
In modern days when a subject
is .faken up, all the available information is given in one
place in a. systematic

manner.

But not

80

in the Upanishads.

v
Take the subject of Pranaa which refer to life itself. In one
U panishad, one piece of information 18 gIven, another
in another and so on. And unless we read them all together and reconcile the seemingly discrepant statements, we
cannot have a complete and clear knowledge of the subject.
This process was adopted by the Rshis, probably because
they wanted to draw out thereby the intellectual and
spiritual faculties latent in the disciple, and not to make him a
mere automaton. In these days when knowledge is presented
in a well-assimilated form, It is no doubt taken up easily but it
does not evoke the latent reasomng 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 previous preparation of the mind, and
was also reverently appreciated as a boon and godsend, because
of the difficulty previously experienced. The function of the
teacher was not only to explain the difficult points to the taught,
but also to make him realise those things of which understanding was sought. As an illustration, we might take the case of
the soul. The Guru not only explained the difficult passages or
points relating to the soul, but also made the disciple leave the
body or bodies and realise himself as the soul. As we cannot
get such Gurus in the outer world nowadays, the only thing
left to do instead is to secure the publication of simple treatises on
matters of Veq.anta and Yoga for the benefit of the public.
I hope, I shall before long be able to make a start in this
direction.
In studying the Upamshads on Vedanta and Yoga, we find
certain peculiarities which throw a light on their greatness.
Both of them lay stress upon certain centres in the human body
for development. The 12 major Upanishads as well as the
Veq.anta Upanishads herem published deal with the heart and
the heart alone; while the Yoga Upanishads treat of many
centres including the heart. For the purpose of simplification,
all the centres may be divided under the main headings of head,
heart and the portion of the body from the navel downwards.

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. Christianity states that
God created
the soul in His own image and that the
soul has to rise to the full stature of God in order to reach Him.
Hinduism says that Jiva~ma (the human soul) is an Ams'a or
portion of Paramatma,
or God, which is to eventually unfold the
powers of God, and compares it with a ray of the sun of God, or
a spark

out of the fire of God.

animity

of opinion

that

God's powers in latency

In all religions,

the soul is a likeness

to be unfolded

there IS an unof God, having

hereafter.

Let us there-

fore first understand

the attributes of God. He is said to have
omnipresence,
omniscience and omnipotence.
Hinduism translates these ideas il~to Sat, Chit and Anan9.a.
'I'hey are eternal
existence, infinite knowledge,
and unlimited power.
'I'he soul
identifying
itself with the body thinks it lives for the life-term
of the body only j cooped up by the bram, it imagines, it has
only the knowledge circumscribed by the brain; carried away by
the pleasures of the senses, it whirls about in the midst of them as
if they constituted the Real Bliss.
But when it wakes up from
the dream of the lower things of the body and glances upwards
to the higher world of Spirit, it discovers its delusions and finds
itself to be of the same nature as the God above, who is eternal,
all-knowing
and all-powerful.
And this discovery has to be
made by each soul m the human body, in which it is functioning,
through
the three mam centres of head, heart and navel.
'I'hrough the heart, it cuts the heart-knot and realises its allpervading
character
when it realises its eternity of existence;
through
the brain, it rises beyond it through its highest seat,
viz., Sahasrara
which corresponds to the pineal gland in the
physical body, and obtains its omniscience j through the navel,
aceordmg
to the UpanishaQ.s-it
obtains a mastery over that
mysterious
force called Kundalini which is located
which confers upon It an unlimited
power-that
mastered

only

Psychologists
development

when

a man

tell us that
of will.

arises

desires

above
when

therein, and
force being

Kama

or passion.

conquered

lead to the

When will is developed

to a great degree,

V11

naturally great power, 01' omnipotence, ensues: our statement is

that Kundalini when conquered leads to unlimited powers and
perfections, 01' Siddhis like Al)ima, etc., and that Kuudalini can
only be conquered through rising above the desires of the senses.
From the foregoing it IS clear that the Vedan ta U panishads 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 U pamshads are intended for
those that want to have an all-round development of the soul
in its three aspects. Here I may remark that 8'ri 8'ankaracharya
and other commentators commented upon the 12 Upanishads
only, smce other Upanishads treating of Kundalini, etc., are 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 npon the minor Upanishads also, they would have
had to disclose certain secrets which confer powers and which
are not meant, therefore, for all. It would be nothing but fatal to
the community, were the secrets leading to the acquisition of
such powers imparted indiscrimmately
to all. In the case of
dynamite, the criminal using it may be traced, since it is of a
physical nature, but in the case of the use of the higher powers,
they are set in motion through the will, and can never be traced
through ordinary means. Therefore in the U panishad called
Yoga-Ku7J-dalini, the final truths that lead to the realisation of
the higher powers are said to be imparted by the Guru alone to
the disciple who has proved himself worthy after a series of births
and trials.
In order to expound the U panishada, especially those
that bear upon Yoga, some one who is a specialist III Yoga-better
still, if he is au Adept-should
undertake the task of editing
and translating
them. The passa,ges in Yoga U panishads are
very mystic sometimes; sometimes there is no nommative or
verb, and we have to fill up the elhpses as best as we can.
One more remark may be made WIth reference to the
U panishads. Each U panishad 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

viii
Vedas and others not. Why is this? In my opinion this but
corroborates the statement made by the Vish1,l>u-Purli1)'(1, about
the Vegas. It says that at the end of each .l;)waparaYuga, a
Vega-Vyasa, or compiler of the Vedas, incarnates as an Avatara
of Vishnu-e-a minor one-to compile the Vedas. In the Yugas
preceding the Kali Yuga we are in, the Vedaa were" one"
alone though voluminous. Just before this Kali Yuga began,
Krsbna- Dwaipayane Veda-Vyasa incarnated, and, after withdrawing the Vedas that were not fit for this Yuga and the
short-lived people therein, made with the aid of his disciples a
division of the remaining portions into four. Hence perhaps
we are unable to trace the Vedas of which some of the extant
Upanishads form part.
ADYAR,

March 1914.

K. NARAYANABWAMI

MUK'-!-'IKOP .ANISH.A:P
OF

8'UKLA-Y A.JURVEJ;>A
AJ;lHYAYA

with devotion and obedience 8'ri-Riima.-the Lord

Hari, at the end of His Samadhi, who being Himself changeless
is the witness of the thousands of changes of Buddhi, and who
ever rests in Swarupa-Dhyana (the meditation on Reality)
while seated nnder the bejewelled dome of the palace in the
lovely city of Ayoqhya, in the midst of Sita, Bharata and Soumitri (Lakshmana) S'a~rughna and others, eulogised day and
night by Sanaka and other hosts of Munis, as well as by Vasishtha, S'uka, and other devotees of Vishnu-e-Hanuman, after
praising them, asked: "0 Rsma, Thou art Paramatma of the
nature of Sachchidananda, 0 foremost of the family of Raghu,
I make prostrations to Thee again and again. 0 Ramo., I wish
to know for the sake of emancipation, Thy nature as it really
is. 0 Rsma, be Thou gracious enough to tell me that by which
I shall be easily released from the bondage of mundane existence and by which I shall attain salvation."
(S'ri-Riima replied:) "0 mig-hty-armed one, well asked:
hearken then to the truth uttered by Me. I am well established
in Veq.anta (or the end of Vedas or knowledge). Have thou
recourse to Vedanta, well."
[Hanuman again asked:)
0 foremost of Raghus, what are
Veq.antas? where do they abide? Pray enlighten me." (8'riRamo.replied :) " 0 Hanuman, listen to Me. I shall truly describe
ADDREbSING

It

THIRTY

MINOR UPANISHAJ,lS

to you the nature of Vedanta,

Through the expiratory breath
of 11yse1- Vishnu, the Vedas were generated as many.
Like
the oil in the sesamum seeds, Vedanta is well established (or
latent) in the Vedas."
(Hanuman asked again:) "0 Rama, how many are the Vedas
and then' branches?
0 Raghava, 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 said to be four in number.

Their branches
are many.
So also the Upanishads.
In B.gveqa, there are
branches, 21 in number.
0 son of Vayu, there are 109 branches
in Yajurveda, 0 conqueror of enermes, there are 1,000 branches in
Samaveda, 0 best of Monkeys, there are 50 branches m Atharvanaveda. In each branch, there IS one Upanishad.
Whoever with
devotion to Me studies even one of the Rks (hymns) in these,
attains the state of absorption, rare for the Munis to attain."
(Hanuman asked:) "0 Rama, some excellent Munis have said
there is one kind of salvation only, while others [stated that
salvation is attained] through the uttering of Thy name or the
initiation into Taraka (Om) at Kas'i (Benares); others through
Saitkhya- Yoga, others through the Yoga of Devotnon ; other
Mahershis through the meditation upon the meaning of Mahsvakyas (the sacred sentences of the Vedas),
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.
OKapi
(Monkey), even a person addicted to evil practices
attains the salvation of Salokya (My world) through the uttering
of My name, but not of other worlds.
Should one die in
Brahma-nula
Taraka

Ras'V

he attains My

Such a person attains salvation

without any

(the lotus-stalk-also

(Mantra).

street) in

rebirth; wherever he may die in Kas'i, Mahes'wara initiates him

by whispering My Taraka (Mantra) into his right ear. Such
person, freed from all sins, attams My Swariipa (Form).
It is
this that is termed Salokya-Sariipya salvation.
The twice-born
who is of virtuous conduct and who, without diverting his
1 There is a street ill Kasi called Brahma-nala,

MUKTIKOPANISHAJ;l

OF S'UKLA-YAJURVEJ;lA

intelhgence
on any other, meditates
upon Me, the .A.ll-Atma,
attains S.:imipya (nearness) 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 Reality attams Sayujya
(absorption)
mto Me, hke the caterpillar into the wasp.
This
is the Sayujya salvation which IS productive
of Brahmic bliss
and ausplCIOuS. Thus these kmds of salvation arise through
the Tlpasans (worship) of Me.
" The only means by which the final emancipation
is attained IS through Mandukya-Upamshad
alone, which is enough
for the salvatton of all aspirants. If Jfiana is not attained
therehy, study the 10 Upanishads ; thou shalt soon attain Jiiana,
and then :Jfy Seat.
0 son of .AiiJana, if thy Jfiana IS not made
firm, practise (study) well the 32 U pamshads,
'I'hou shalt get
release.
If thou longest after Videhamukti
(or disembodied
salvation), study the 108 ITpamshada.
I will truly state in order
the (names of the) Upanishads
with their S'anti (purificatory
Mantras). Hearken to them. (They are:) IS'a, Kena, Katha, Prasna.,
Munda, !lIal).duk} a, Trttiri, .A1tareya, Chhanq.ogya, Brhadaranyaka, Brahma,
Kaivalya,
Jii.bala, S'we~aS'wa~ara, Hamsa, Arul.li,
Garbha, Narayal.la,
(Parama)-Hamsa,
(L~mrta)-Bl11q.u, (Amrta)NaQa, (.Atharva)-S'lra, (.Atharva)-S'lkha,
]I.f~tltrayaI).i, Kaush ita.ki,
(Brhat )-Jl1bala, (N araaihma)- Tapaui,
Kalagniru(Jra,
~Ialtreyi,
Subala, Kshurika,
Mantrika,
Sarvaeara,
Niralamba,
(S'uka)Rahasya, Vajrasuchika,
Tejo-(BmQu), NfLQa-(BlllQu), Dhynna(Bindu), (Brahmaj-Vidyg,
Yoga-Tattwa,
AtmaboQhaka, Parivrat
(NaraQa-Parivrajaka),
(Tri)-S'Ikhi,
Si~a, (Yoga)-Chuda-(~lal.ll)
N irvana,
Mandala- (Brahmana],
Dakshma- (.JIurti),
arabha,
Skanda,
(Tripaq.vlbhutl)-nIaha-NarayaI;la,
Aq.waya-(Taraka),
(Rama)-Rahasya,
(Rama)- Tapani, Vasudeva, nluq.gala, S'al.ldilJ'a,

Pamgala, Bhikshu, Mahat-S'anraka, (Yoga)-S'ikha,

Turiyiitita,
Sannyasa, (Paramahamsaj-Parrvrajaka,
Akshamalika, Avyakta,
Ekakshara,
(Anna)-Purlfa,
Surya, Akshi, Adhyatrna, Kundika,
Savitr, iA~ma, Pas'upata, Parabrahma,
Avadhiita, Tripuratapant,
Devi, Tripura, Kara.Bhsvana,
(Ruq.ra)-Hrq.aya,(Y ogaj-Kuudalinj,
Bhasma-(Jabala)
[Ruq.riiksha, Ganapati,
Darsana,
Tiirasara,

THIRTY

MINOR UPANISHA~S

Mahavakya, Pafichabrahma, (Pral)a)-Agnihotra,

Gopala-Tapani,
Krshna, Yajfiavalkya, Varaha, S'atyayani, Hayagriva,
pattatreya, Garuda, Kali-(Santaral)a),
JaMb, Soubhagya, Saraswatirahasya, Bahvricha, and Muktika,
These 108 (Upaniehads) are
able to do away with the three Bhiivanas [of doubt, vain thought,
and false thought], conferring Juana 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 observances of Vedic
knowledge and study-become
Jrvanmuktas till the destruction of
their Prarabdha , in course of time as Prarabdha
is destroyed,
they attain My disembodied salvation.
There is no doubt of it.

son of Vayu, these 108 U panishads, which are the essence

of all the Upanishads,
and are capable of destroying all 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 free persons from bondage, whether they
read them with or without knowledge.
To gratIfy the desire
of a supplicant, a kingdom may be given or wealth, but never
shall the 108 Upanishads be imparted to an atheist, an ungrateful
person, one mtent on vicious actions, one having no devotion
towards Me, or one who loses his path in the cave of books. On
no account shall they be given to one devoid of devotion.

Maruti, it is only after a thorough examination that they should

be imparted to a disciple doing service (to a Guru), to a welldisposed 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 U panishads
attains
Me. There is no doubt of this. This is stated in the E,k
(verse)

thus-Viqya

(Saraswatt)

went to a Bra.hmana

(and ad-

dressed him] thus: 'Protect me. I shall be thy treasure.

Do
not confide me to the envious, to one not treading the right
path, or to the rogue.
Then I shall be potent.'
Impart this
Atmanishtha- ViQ.ya relating to Vishl)u to one after well examining him, who had studied much, is alert, intelligent,
vant of the vow of celibacy, and serving [the Guru]."

obser-

MUKTIKOPANISHAl,l

OF B'UKLA-YAJURVEJ;lA

Then Haniimii.n asked S'ri-Ramachanq.ra to relate the S'anti

of each Upanishad according to the divisions of Rgveda and
others to which they belong. To which S'ri-Rama replied:
"Aitareya, Kaushitaki, Naq.a-(Binc,lu), Atma-Boc,lha, Nirvana,
Mudgala, Akshamahka, Tripura, Soubhii.gya and Bahvrichathese 10 Upanishads are of Rgveda and have the S'anti beginning
with' Vii.nme-Manasi, etc '. lS'a, Brhadaranyaka, Jiibala, Hamsa,
(Parama)-Hamsa, Subala, Mantrika, Nirii.lamba, Tris'ikhi-Brahmaua, Mandala-Brahmana, Aq.waya-Taraka, Paingala, Bhikshu,
Turiyii.tita, Aq.hyatma, Tarasara, Yajfiavalkya, S'atyayani, and
Muktika-c-these 19 Upauishads are of S'ukla Yajurveda and
have the S'anti beginning with' Purnamada, etc'.
" Katha, Tittin, Brahma, Kaivalya, S'wetii.s'watara, Garbha,
NarayaJ;la, (Amrta)-Binqu, (Amrta)-Nac,la, Kalagniruq.ra, Kshuriks, Sarvasara, S'ukarahasya, Tejo-I Bindu), .I;>hyana-(Binq.u),
(Brahma) -Vlq.ya, Yoga- Tattwa, J;>akshiJ;la-(Miirti), Skanda, S'ariraka, (Yoga)-S'ikhii., Ekii.kshara, Akshi, .Avadhuta, Kara, (Ruc,lra)Hrdaya, (Yoga)-KuJ.ldalini, Pafichabrahma, (PraJ}.a)-Agnihotra,
Varaha, Kali-(Santii.raJ;la), and Saraswatirahasya,-these
32 Upanishads are of Krshna Yajurveda and have the S'ii.nti beginning
with' Sahanavavatu, etc '.
" Kena, Ohhsndcgya, AruJ}.i, Maitrayal).i, Maitreyt, Vajrasiichika, (Yoga)-Chiida-(MaJ;li), Vasudeva, Mahat-Sannyasa,
Avyakta, Kundiks, Savitri, Rudrakaha, Jii.biila, Darsana, and
Jabii.li,-these
16 Upanishads are of Samaveda and have the
S'anti begmning with ' Apyayantu, etc'.
"Pras'na, Mundaka, :Mii.J.ldiikya,(Atharva)-S'lra, (Atharva)S'ikhii., (Brhat)-Jabiila, (NrsIhma)-Tapani, (Narac,la-Parivrajaka),
Sita, S'arabha, Maha-Narayal).a, (Rii.ma)-Rahasya, (Rii.ma)-Tapani,
S'andliya, (Paramahamsa.l-Parivrajaka,
(Annal-Puma, Siirya,
Avma, Pas'upata, Parabrahma, Tripuratapant, Devi, Bhavana,
Bhasma-f.Iebala), Ganapati, Mahavakya, Gopala-Tapanl, Krshna,
Hayagriva, I)aHatreya, and Garuda,-these
31 Upanishads of
Atharval).a-Veq.a have the S'anti commencing with "BhadramKarnebhih, etc '.
"Persons desirous of emancipation and having developed
the four means of salvation should, with presents in their hands,

THIRTY

MINOR UPANISBAJ.>S

approach a Guru full of faith, of good family, proficient in

Veq.as, scripture-loving,
of good qualities, straightforward,
intent upon the welfare of all beings, and an ocean of compassion; and after studying under him, according to the rules,
the 108 Upanishads,
he shonld ever be going through
the
process of studying, thinking and reflecting upon them. With
the cessation of the three bodies through the destruotion of
Prarabdha, they attain the state of Plenum WIthout any U psdhis
like the ether in the pot (after the pot is broken).
This is the
embodied salvation, this is the final emancipation.
Therefore
even those in Brahmaloka
through the studying of Vedanta
from the mouth of Brahma attain with Him the final emancipation. Hence to all these is stated the final emancipation through
the Jfiana path, and not through
Karma, Ssnkhya- Yoga, and
other Upasanas.
Thus is the Upanishad. "
Al}HYAYA

II

Again Miiruti (Hanuman) addressed S'ri-Ramachanq.ra thus:

"What is Jrvanmukti ? what is Videhamukti ? what is the authority therein? what about its perfectron ? what is the object of
such a perfection? "
(S'rl-Rama replied:)
"The Dharma of a man's OhiHa that
has the characteristics of agency and enjoyment is fraught with
pains and hence tends towards bondage.
The control of it (the
Ohitta) is Jrvanrnukti.
Videhamukti follows when through the
extinction of Prarabdha, the removal of the vehicles [of the bodies]
takes place like the ether in the pot [after the pot is broken]. The
authority on the points of JlvanmuktI and Videhamukti is the
108 U panishads.
Its object [of perfection] is the attaining of
eternal bliss through the removal of the pains of agency, etc.
'I'his has to be achieved through human efforts. Like progeny
obtained through the Putrakameshti
sacrifice, wealth in trade,
or heaven through the Jyotishtoma
sacrifice, so Jlvanmukti is
gained through Samadhi arismg through Vedantic study, and
accomplished through human efforts. It has to be won through
the extinction of all Vasanas.
Regarding it, there are verses

MUKTIKOPANISHAl;>

OF' S'UKLA-YAJURVEl;>A

thus: (The efforts of man are stated to be of two kinds, those

that transcend scriptures and those that are according to scriptures. Those
that
transcend
scriptures
tend
to harm
while those that are according to scriptures tend to Reality.'
To men, true Juana does not arise through the Vasanas of the
world, scripture and body. Vasana is divided into two, the
pnre 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 efforts. This river of Vasanas towards objects, which flows in the pure and impure paths, should be
diverted to the pure path through human efforts. The impure
ones have to be transmuted into the pure. That which is diverted from the impure
turns
towards the pure.
So also
the reverse.
This child, ChiHa has to be fondled through
human efforts. 0 killer of enemies) it is only when through
means of practice both Vasana.s quite abandon thee, that thou
wilt be able to realise the effects of [such] practice.
Even in
the case of doubt, the pure Vasanas alone should be practised.
"0 son of Vayu, there is nothing wrong in the increase of
the pnre Vasanas.
The extinction of Vasana.s, Vijfiiina and the
destruction of Manas [as these three] when practised together
for a long time are regarded, 0 great and intelligent one, a.s
fruitful.
So long as these are not equally practised again and
again, so long the [Supreme] Seat is not attained, even after
the lapse of hundreds of years.
Even should one of these
[three] be practised for a long time, it will not YIeld its fruit
like a Mantra imperfectly done. Through the practice of these
for a long time} the firm knots of the heart are cut, without
doubt, like the breaking- of the threads in a lotus-stalk rent
in twain.
The illusory Samsarie Va.sana that has arisen through
the practice of [many] hundreds of lives never perishes except
through the practice of Yoga for a long time. Therefore, 0
Somya [disciple], after having put away to a distance the
desire of enjoyment through discrimmative human effort, resort
to these three alone. The wise know that a mind associated
with Vii.sana tends to bondage, while a mind well freed from

THIRTY

MINOR UPANIBHA:I;)B

Vl1!!anais said to be an emancipated one. 0 Maha-kapi [great

Monkey] practise the state of a mind devoid of Vasana.
Vasana perishes through well-conducted deliberation and truth.
Throngh the absorption of Vasanas, Manas attains quiescence
like a lamp [without oil]. He whose mind, devoid of destruction,
is [centred] on Me as of the nature of Ohinmatre, [consciousness
alone], abandoning the Vasanas} is no other than Myself of the
nature of Sachchidenanda, Whether Samaq.hi and Karma are
performed or not, one who has a supreme Chit~a with a heart
devoid of all desires is an emancipated person. He whose mind
is freed from Vasanas is not subject to the fruits arising from
the performance or non-performance of actions, or Samadhi or
Juana. Except through the entire giving up of Vasanas and
through Mouna [the observance of silence towards objects], the
Supreme Seat is not attained. Though devoid of Vasanas, the
eye and other organs are involuntarily prompted to their
(respective) external objects through habit. Just as the eye
without any desire sees without any effort the objects that fall
on it, so also the undaunted man of intelligence enters into the
affairs [of the world] without any desire. 0 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 ChiHa.
This excessively fluctuating Chitta is the cause of birth, dotage
and death, due to the identification of itself with objects practised firmly [for a long time]. Like the analogy of the seed
and the tree, the vibration of Pra:Q.aarises through Vasana and
(vice versa) the Vii.sana through the former-these forming the
seed of Chitta. To the tree of Chitta, there are two seeds: the
vibration of Pra:Q.aand Vasana. Should either of them perish,
both perish soon. Through the actions of the world being done
without attachment, through the abandoning of the [thought of
the] reality of the universe and the conviction of the destructibility of the body, Vasanii. does not arise. Through the complete giving up of Vasana, Chitta becomes not-Chitta. When
the mind does not think at all, being completely devoid of
Vitsana, then dawns the state of mindlessness which confers the

HUK'fIKOPANISHA.~

OF S'UKLA.-YAJURVEJ;lA.

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 yon follow whatever has been decided by the teacher and
the authorities of the sacred books. When your sins are bnrnt
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
otheJfvanmukta, (the destruction of), that without form being of
the Videhamukts, 0 son of Vayu, hearken to [the means of] the
destruction of Chitta,
That is said to be the destruction
of ChiHa when it, associated with all the attributes of Mai~ri
(friendship) and others, becomes quiescent [without any
resurrection] . There is no doubt of it. Then the Manas of
a Jivanmukta is free from fresh rebirth; to him, there is the
destruction of Manas with form. But to the Videhamukta, there
is the destruction of Manas without form. It is Manas that is
the root of the tree of Samsara,with its thousands of shoots,
branches, tender leaves and fruits. I think it to be Sankalpa
alone. In order that the tree of Samssra may wither soon, dry
up its root through the quiescence of Sankalpa, There is only
one means to control one's mind. That is to destroy the mind
as soon as it rises. That is the (great) dawn. In the case of
the wise, the mind is destroyed: but in the case of the ignorant,
it is indeed a fetter. So long as the mind is uot destroyed
throngh 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 the egoism of Chitta and controlled the organs, the enemies,
decay like lotuses m mid-winter. Pressing one hand against
the other, setting teeth against teeth, and forcing one limb
against the other, he should first conquer his mind.
"It is not possible on the part of the one-thoughted to
control the mind by sitting up again and again except through
the a.pproved means. As a. vicious rutting elephant is not subject to control except through the goad, so in the matter of the
control of the mind, the effective means are the attainment of
2

10

THIRTY

MINOR UPANISHAJ;lS

spiritual knowledge, association with the wise, the entire abdication of all Vasanas and the control of praI).as. While such
are the [prescribed]
means, should persons try to control the
mind through violence, they are like those that search in
darkness, having thrown aside the light (in their hands).
Those
who endeavour to control the mind through force are but trying
to bind a mad elephant with the filaments of a lotus-stalk.
To the tree of the mind having the ever-growing branches
of modifications, there are two seeds. One is the fluctuation of
Prana, and the other is the firmness of Vasana.
The [One]
All-pervading Consciousness is agitated by the fluctuation of
Prana,
The means of Dhyana by which [the one] Jiiana is
attained through the one-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 which remains- [v~z.], Chinmatra (the consciousness alone),
which is also Chidananda (conscious-bliss);
The wise say that
the interval experienced by Y ogins after the inspiration and
before the (next) expiration is [the internal] Kumbhaka (cessation 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
Brehmic nature is said to be Sarnprajfiata. Samadhi, while the
mind with the utter quiescence of modifications that confers
upon one supreme bliss is said to be Asamprajiiata-Samaq.hi
that is dear unto Y ogins. This [state] that is devoid of light,
Manas and Buddhi, and that is of the nature of Chi~ (consciousness merely) is styled by the Munis Ataq.vyavrtti Samsdhi (a
Samadhi that does not care or require the aid of auother).
It
is Plenum above, below and in the middle, and is of the nature
of S'iva (auspiciousness).
This noumenal (or occult) Samadhi is
itself Vidhi-Mukha (sanctioned by books or Brahma).
" The clinging to objects Without previous or subsequent
deliberation through intense thought [or longing] is stated to
be Vii.sana.
0 chief of Monkeys, whatever is meditated upon
by a person

with ardent impetuosity

without any other Vasana

MUK'fIKOPANISHAJ}

OJ!' S'UKLA-YAJUitVEJ}A

11

-that he soon becomes. A person that is entirely subject to

Vasana becomes of the nature of that. When he regards this
[universe 1 as Sat [the Reality], then he is subject to delusion.
Because of the many strong Vasa-nas, he does not abandon
the nature of the universe. This person of wrong vision sees
everything under infatuation like one deluded. Vasanas are
of two kinds-the pure and the impure. The impure ones are
the cause of rebirth, while the pure are the destroyers of it.
The impure are said by the wise to be of the nature of intense
Ajfiana, associated with the great Ahankara and generative of
rebirth. Of what avail is the chewing again and again of the
many S'astric stories to one that has abandoned the seed of rebirth, having turned it into a burnt one? 0 Maru~i,thou shouldst
with effort seek the effulgence within. 0 tiger of Monkeys,
whoever, after having abandoned the visible and the invisible,
is as the One alone is not a mere knower of Brahman but is
Brahman itself. One who having studied the four Vedas and
the various books does not cognize the reality of Brahman is
like the ladle ignorant of the taste of the dainty. Therefore
what other advice of indifference can be imparted to a person
that has not attained the indifference to the impure Vasana of
delusion [or body]? ThIS body is very impure while the one
[AtmaJ 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. After wholly
abandoning the Vasanas, give up even the desire for salvation.
After first giving up the Vasana of objects dependent upon the
Vii.sanii.
of the mind, attract 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 retire within the quiescent desires and become of the form of the longing
after Chit alone. 'l'hen, 0 Maruti I giving up that also associated as it is WIthManas and Buddhi, mayst thou now left alone
become firm in Me III Samadhi. 0 son of Vayu ! always worship
My Reality that 18 destructive of pains, without sound, touch,
form, decay, taste, destruction or smell, and without name and

12

THIRTY

MINOR UPANISHAJ;)S

Gotra [clan]. I am that non-dual One (Brahman) that is

of the nature of the visible (Juana), like unto the Ak3s',
supreme, always shining, without birth, non-dual, without
destruction, without attachment and pervading all. I am the
All, and of the nature of salvation. Oue should ever meditate
upon Me thus: 'I am of the form of the visible [Juana], the
pure, o changeless nature and have really no objects in Me. I
am the ever-full Brahman, transverse and across, up and down.'
Also meditate upon Me thus: c I am birthless, deathless, ageless, immortal, self-shining, all-pervading, destmctionless, causeless, pure beyond the effect (of the universe) and ever content.'
When one's body becomes a prey to tune, he gives up the state
of Jivanmukti, as the wind attains the motionless state.
r< The following is said in the ~IJ [-Veda] also: Like the
eye which is spread III the Aka.S'(seeing all things without any
obstacle), so the wise ever see the Snpreme Seat of Vishnu.
The Bra.hmaI,la8that have ever the Divine vision praise in diverse
ways and illumine the Supreme Seat of Vishnu."
OM-TAT-S.A.T

IS THE

UPANISHA:Q.

SARV AS.A.RA-UP ANISHA:P

OF

K~SH~A- YAJURVEj)A
[In the text, all the questions are given first and then the answers
follow. But the following arrangement is adopted to facilitate
reference.]

1. What is Bandha (bondage).

Atma [the Self] falsely superimposing the body and others
which are not-Self upon Himself, and identifying Himself with
them-this identification forms the bondage of the Self.
2. What is Moksha [emancipation] ?
The freedom from that [identification] is Moksha.
3. What is Aviq.ya (Nescience) ?
That which causes this identification-that indeed is Avi4ya.
4. What is Viq.ya (knowledge) ?
That which removes this identification is Viqya.
5. What are (meant by) the states of Jii.grat [the waking], Swapna [the dreaming], Suahupti [the dreamless sleeping]
and Turtya [the fourth] ?
Jagrat is that [state] during which Atma enjoys the gross
objects of senses as sound, etc., through the 14 organs' as
Manas, etc., having the sun and the rest as their presiding
deities.
Swapna is that [state] during which Atma experiences,
through the ]4 organs associated with the Vii.sanas [affinities],
1 This Upanishad
and the next form a glossary of some of the
Vedanta. "Sarva-Bsra ' is the all-essence or quintessence.

terms of

2 They are the 5 organs of sense, the 5 organs of action and the 4. of AntahkaraJ;la (the mternal organ I, VIZ., Manas, Buddhi, Chitta and Ahanki.ra.
Ea.eh;.
animated by a l;>evata or mtelhgential principle.

14

THIRTY

HINOR

UPANISHA:t>B

of the waking condition, sound and. other objects which are

of the form of the Vasanii.s created for the time being, even
in the absence of [the gross]
sonnd and the others. Atma
experiences Sushupti when it does not experience sound and
other objects of sense from the cessation of the functions of the
14 organs, there being no special eujoying consciousness on
account of the absence of these organs.
'furiya is that state during which Atma.is a witness to the'
existence of the above-mentioned three states, though it is in itself without (their) existence and non-existence and during
which it is one uninterrupted Chaitanya (consciousness) alone.
And that (lhaitanya is that which is connected with the three
states, which is without the three states, and which is pure.
6. What are the Annamaya, Pranamaya, Msnomaya, Vijfianamays and Ananq.amaya Kosas (sheaths) ?
Annamaya sheath is the aggregate of the materials formed
by food. When the ten Vayus (Vital airs), PraQ.a8and others,
flow through the Annamaya sheath, then it is called the Pranamaye sheath. When Atma connected with the a.bovetwo
sheaths performs the functions of hearing, etc., through the 14
organs of Manas and others, then it is called Manomaya. sheath.
When in the (Anta~-karaQ.a) internal organs connected with
the above three sheaths, there arise the modifications of contemplation, meditation, etc., about the peculiarities of the sheaths,
then it is called Vijfianamaya sheath.
When the self-cause Jfiana is in its Self-bliss like the banyan
tree in its seed, though associated with these four sheaths caused
by Ajfiana, then it is called Ananqamaya sheath. Atma which
is associated with the Upadhi [vehicle] of these sheaths is
figuratively called KOB'a.
7. What is meant by Karta (actor), Jtva, Pafichavarga.
[the five groups], Kshetrajfia (the lord of the place), Sakehi [the
witness], Kutastba and Antaryamin (the latent guide) ?
Karta (the actor) is the one who possesses the body and
the internal organs through their respective desires proceeding
from the idea of pleasure and pain. The idea of pleasure is that
modification of the mind known as love. The idea of pain is

BARVAS.A.U-UPANISHAJ;

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 Ag.hyasi [deluded one] that thinks that this
body, which is obtained through the effects of good and bad
Karmas, is one not so obtained.
Pafichavarga (the five groups) are (1) Manas, viz., Manas,
Buddhi, Ohitta and Ahankara (creating uncertainty, certitude,
flitting thought and egoism), (2) Prana, i.e., Prana, Apana, Vyana
Samana and Uq.i1na,(3) SaHwa, i. e., Sattwa, Rajas, and Tamas.
(4) the [five] elements: earth, water, fire, Viiyu and Aklis' and
(5) Dharma and its opposite Ag.harma.
The original Avig.yii which has the characteristics of the
above 5 groups, which does not perish without Atma-Jfiiina,
which appears eternal through the presence of Atma and which
is the vehicle for [the manifestation of] Atmii, is the seed o
the Linga [subtle] body. It is also called Hrdaya-granthi
[the heart-knot].
The Ohaitanya [consciousness] which is reflected and
shines in it is Kshetrajtia.
Sakshi [the witness] is that conscious one that is aware of
the appearance and disappearance [of the three states] of the
knower, the knowledge and the known, who is himself without
[or not affected by] this appearance and disappearance, and
who is self-radiant.
Kutaatba is he who is found without exception in the Buddhi
of all creatures from Brahma down to ants, and who is shining
as Atma and dwells as witness to the Bnddhi of all creatures.
Antaryamin is the Atma that shines as the ordainer, being
within all bodies like the thread [on which] beads [are strung]
and serving to know the cause of the several differences
of Kutastha and others associated with him.
8. Who is Pratyagiitma ?
He is of the nature of truth, wisdom, eternity and bliss. He
has no vehicles of body. He is abstract wisdom itself, like a
mass of pure gold that is devoid of the changes of bracelet,
crown, etc. He is of the nature of mere consciousness. He
is that which shines as Ohaitanye and Brahman. When He is

16

THIRTY

MINOR UPANIS~S

subject to the vehicle of Aviq.ya and is the meaning of the word

"Twam"
(' Thou' In "TaHwamasi "), then He is Pratyagatma.
9. Who is Paramatme ?
It is He who is associated with truth, wisdom, eternity,
bliss,
and

omniscience,
who is the

etc., who is subject

meaning

of the

to the vehicle of Maya

word "Tat"

(or' That'

in

"Tattwamasi
").
10. What is Brahman?
Brahman is that which is free from all vehicles, which
is the Absolute Consciousness devoid of particularities, which is
Sat

(Be-ness),

which is without

a second, which is bliss and

which is Maya-less.
It is different from characteristics of that
expressed by the word "Twam"
(Thou) subject to Upadhis
(vehicles), or the characteristics
of 'That'
expressed by the
word" Tat" subject to Upadhis.
It is itself differenoeless and
is seen as the Seat of everything.
It is the pure, the noumenal,
the true and the indestructible.
And what is Satya (the true) ?

It is the Sat (Be-ness) which is the aim pointed out by the

Veq.as.

It

IS

that which cannot be said to be Asat (not-Be-ness).

It is that which is not affected by the three periods of time. It

is that which continues to exist during the three periods of
time. It is that which is. It is one without a second. It has
not the differences of similarity or dissimilarity;
or it is that
which is the source of all ideas. It is that which does not perish
even though space, time, matter, cause, etc., perish.
And what is Jiiana (wisdom) ?
It is self-light.
It is that which illuminates all,

It is that

Absolute Consciousness which is without any obscuration.

It is
that Consciousness which has no beginning or end, which is
perpetual and which is the witness to all modifications and their
opposites.
And what is Ananta
It is that which is
that which is not subject
manhood, decay, old age
It is that

Consciousnesa

(the eternal) ?
without origin and destruction.
It is
to the six changes (v'iz., birth, growth,
and death). It is free from all U pii.Qhis.
which,

being

all full

and

wit.hout

BARVABiRA-OPANIBHAJ,l

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 Ananq.a (bliss) ?
It is the seat of all sentient beings, like the ocean of the
water, is eternal, pure, partless and non-dual, and is the sole
essence of Chidananda (consciousness-bliss).
11. Of how many kinds are substances?
There are three kinds, Sat (Be-ness), Asat (not-Be-ness) and
Mithya (Illusion).
Sat alone is Brahman. Asa] is that which is not. Mithya
is the illusory ascription to Brahman of the universe that is not.
What is fit to be known is Brahman, the Atma alone.
Brahma-Jfiana is the rooting out of all-bodies and such
like-that are not Self, and the merging in Brahman, the Sat.
The universe of Akas' and others including Jiva is not-A.tma.
12. What is Maya?
The root of this not-Atma is Maya. She appears in
Brahman like clouds, etc., in the sky. She has no beginning
but has an end. She is subject to proof and not-proof. She
neither 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 Ajfiana. She appears as Mulaprakrti, GUJ}aSamya (a state where the three Gunas are found in equilibrium},'
Avic;lya (Nescience) and other forms, transforming herself into
the form of the universe. Thus does a knower of Brahman
cognize her.

1 This refers
to that slumbering or latent state of the universe--called
also Mahii.-Sushupti when the Gunae are in equilibrium; on re-awakening into
activity when the GUJ}.asare disturbed, Miilapra.krti is called by the different
names of Miiya, Avi4yii, Tamas, etc.

NIRALAMBA 'UP ANISHAl)

OF

S'UKLA YAJURVEl;>A
HA.RIH-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 Brahmii.? Who is
VishJ}.u? Who is Ruq.ra? Who is Indra ] Who is Yama? Who
is Siirya? Who is Chandra f Who are Devas ? Who are Rii.kshasas? Who are Pisschas ? Who are Manushyas? Who are
Women? Who are Pasus, etc.] What is Sthavara? Who are
Brahmans and others? What is Jati (caste)? What is Karma?
What is Akarma? What IS Jfiana? What is Ajfiii.na? What is
Sukha ? What is Duhkha ] What is Swarga? What is Naraka ?
What is Bandha ? What is Moksha? Who is Upasya ? Who is
Viqwan? Who is Miidha? What is Asura? What is Tapas?
What is Paramapada ? What is Grahya? What is Agrahya?
Who is Sannysai ? Thus are the questions.
1. What is Brahman?
It is the Chaitanya that appears, through the aspects of
Karma and Jfiana, as this vast mundane egg composed of Mahat,
Ahankara and the five elements, earth, water, fire, Vayu and
AkaS'-that is secondless-that is devoid of all Upaq.his [vehicles],
that is full of all S'aktis [potencies], that is without beginning
and end, that is described as pure, beneficial, peaceful, and
Guna-leas and that is indescribable.
1

Lit.-without support.

NI&iLAMBA-UPANISHAJ,>

19

2. Who is Iswara ? and what are His characteristics?

Bramhan itself, having through His S'akti called Prakrti (matter) created the worlds and being latent in them, becomes the
ruler of Buddhi and Indriyas (organs of sense and action) as well
as Brahms (the creator) and others.
Hence he is named Iswara,
3. Who IS Jrva ?
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 Brahms, Vishnu, Rudra, Indra,
and others is Jiva.
Though one, he appears as many Jtvaa,
through 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 presence of Brahman.
5. What is Paramatma ? The supreme Atma or soul.
It is Brahman alone that is Paramatma as it (the former) is
far superIOr to bodies and others.
6. Who is Brahma [the creator] ? ")
7. Who is Vishnu [the preserver] ?
8. Who is Rudra [the destroyer] ?
9. Who IS Indra ?
That Brahman
is
10. Who is Yama [the angel of
Brahms,
Vis h J). u,
death] ?
Rudra and I n d r a,
11. Who is Surya [the Sun] ?
Yama, Sun and Moon,
12. Who IS Chandra [the Moon] ?
Devas, .A.suras, PIS'a13. Who are Devas [the Angels] ?
chas, men, women,
14. Who are Asuras [the Demons]?
beasts, etc., the fixed
15. Who are Pis'achaa
[the evil
ones, Brahmans and
spirits] ?
others.
H ere there is
16. Who are Manushyas [the men]?
no manyness in the
17. Who are Women?
least degree: all this
18. What are beasts, etc.?
is verily Brahman.
19. What are the Sthavaras [fixed
ones] ?
20. Who ar& Brahmans and others? )

20

THIRTY IUNOR UPANI8~B

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 conventiona.l.
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 occasional rites, sacrifices, vows, austerities,
gifts and other actions that are associated with the egoism of
the actor and the enjoyer, and that are productive of bondage,
rebirth, etc.
24. What is Joana?
It is the realisation by direct cognition of the fact tha.t
in this changing universe there is nothing bnt Chaitanya [the
one life] that is Consciousness, that is of the form of the
seer and the seen, pervading all things, that is the same in all,
and that is not subject to changes like pot, cloth. etc. This
realisation is brought about by means of the subjugation of the
body and the senses, the serving of a good Guru (teacher), the
hearing of the exposition of VeQantic doctrines and constant
meditation thereon.
25. What is Ajoana ?
It is the illusory attribntion, like the snake in the rope, of
ma.ny.A tmas (souls) through the diverse Upsdhia [or vehicles] of
the angels, beasts, men, the fixed ones, females, males, castes and
orders of life, bondage and emancipation, etc., to Brahman
that is secondless, all-permeating and of the nature of all.
26. What is Sukha (happiness) ?
It is a state of being of the nature of bliss, having cognized
through experience the Reality of Sachchidananda [or that
which is be-ness, consciousness and bliss].
27. What is Dnhkha (pains)?
It is the mere Sankalpa [or the thinking] of the objects of
mundane existence [or of not-Self according to the Bombay
Edition].

NIRlLAKBA-UPANISHAJ,l

21

28. What is Swarga (heaven)?

It is the association with Sa.t [either good men or Brahman
which is Sat, the true] .
29. What is Naraka (hell) ?
It is the association with that which brings about this mundane existence which is Asat [the false].
.
30. What is Bang.ha [bondage] ?
Such Sankalpas [thoughts] as "I was born," etc., a.rising
from the affinities of beginningless Ajiuina form bondage.
The thought obscuration [or mental ignorance] of the mundane existence of" mine" in such as father, mother, brother,
wife, child, house, g-ardens, lands, etc., forms bondage.
The thoughts of I-ness as actor, etc., are bondage.
The thought of the development in oneself of the eight
Siddhis (higher psychical powers) as AQima and others 1 is
bondage.
The thought of propitiating the angels, men, etc., is bondage.
The thought of going through the eight means of Yoga. 2
practice, Yama, etc., is bondage.
The thought of performing the duties of oue's own caste
and order of life is bondage.
The thoug-ht that command, fear and doubt a.re the attributes of [or pertain to] Atmii.is bondage.
The thought of knowing the rules of performing sacrifices,
vows, austerity and gift is bondage. Even the mere thought of
desire for Moksha (emancipation) is bondage. By the very act
of thought, bondage is caused.
31. What is Moksha [emancipation] ?
Moksha is the (state of) the annihilation, through the
discrimination of the eternal from the non-eternal, of all thoughts
of bondage, like those of "mine" in objects of pleasure and pain,
lands, etc., in this transitory mundane existence.
32. Who is Upssya [or fit to be worshipped] ?
That Guru (or spiritual mstructor) who enables (the disciple)
to attain to Brahman, the Consciousness that is in all bodies.
1
S

There are 18 8i~dhis, 8 higher and 10 lower.

They are Yama, Niyama, etc.

22

THIRTY

MINOR

UPANIBHAJ;lB

33. Who is S'ishya (the disciple) ?

The disciple is that Brahman alone that remains after the
consciousness of the universe has been lost (in him) through
Brahmic wisdom.
34. Who is Vidwan (the learned)?
It is he who has cognized the true form (or reality) of his
own consciousness that is latent in all.
35. Who is Mudha [the ignorant] ?
He who has the egoistic conception of the body, caste,
orders of life, actor, enjoyer and others.
36. What is Asura [the demoniacal] ?
It is the Tapas [austerity] practised by one inflicting
trouble on the Atma within through Japa [or inaudible muttering of Man~ras], abstinence from food, Agnihotra [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, Brahms, Rudra, Indra and
others.
37. What is Tapas?
Tapas is the act of burning-through the fire of direct cognition of the knowledge that Brahman is the truth and the universe, a myth-the seed of the deep-rooted desire to attain the
powers of Brahms, etc.
38. What is Paramapada [the supreme abode] ?
It is the seat of the eternal and emancipated Brahman
which is far superior to PraJ}.as(the vital airs), the organs of
sense and actions, the internal organs (of thought), the GU:Q.as
and others, which is of the nature of Sacachidenanda and which
is the witness to all.
39. What iii!Grahya [or fit to be taken in] ?
Only that Reality of Absolute Consciousness which is not
conditioned by space, time or substance.
40. What is Agrahya?
The thought that this universe is truth-this universe which
is different from one's Self and which being subject to Maya (or
illusion) forms the object of (cognition of) Buddhi and the organs.
41. Who is the Sannyaai [ascetic] ?

,.

NIRlLAlIBA-UPANISHA:r;>

23

A Sannya.si 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] "1" and" mine" and having taken his
refuge in Brahman alone, roams at large practising Nirvikalpa
Samadhi and being firmly convinced of "1 am Brahman"
throngh the realisation of the meaning of such sacred (Vedic)
sentences as " Thou art That" " All 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 only is a Paramahamsa, He only is an Avaq,hiita.
He only is a Brahman.
Whoever studies the NirlilambaUpanishaq, becomes, through the grace of Guru, pure like fire.
He becomes pure like Vayu (air). He does not return. He is
not born again: nay he is not born again.
Such is the Upanishad,

MAITRE YA.-UPANISHAD

OF

SAMAVEQA
A KING named Brhadratha, thinking this body to be impermanent
and having acquired indifference (to objects), retired to the forest,
leaving his eldest son to rule over (his) kingdom. With hands
uplifted and eyes fixed on the sun, he performed a severe Tapas
(or religious austerity). At the end of a thousand days, the
Lord S'a.ka.yanya Muni, a knower of Atma., who WaSlike fire
without smoke, and who WaSas a. scorching fire with his 'I'ejas
(spiritual lustre) approached (him) and addressed the King thus:
"Rise, rise and choose a boon." The King prostrated before him
and said: "0 Lord, I am not an Atmavi~ (or knower of Atma).
Thou art a Tattwavit, we hear. Please enlighten me about Sa~tva
(the state of Sat or Brahman)." (To which) the Muni replied
thus: " 0 thou that art born of the race of Ikshwsku : To begin
with, yonr 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 gratification of desires, since one who clings to the
gratific3.tion of desires is found to return again and again to
this Samsara (mnndane existence) r Thou art able to extricate
me (ant of this Samsara). I am drowned like a frog in a dry
well. Thou art my refuge.
C(

MAITREYA-UPANISHAJ;l

25

" 0 Lord!

this body was the result of sexual intercourse.

wisdom; it is hell (itself). It came out through
the urinary orifice. It is linked together by bones. It is coated
over with flesh. It is bound by skin. It is replete with freces,
urine, Vayu (air), bile, phlegm, marrow, fat, serum and many

It is without

other impurities.
0 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: "0 Maharaja, Brhadratha, the flag of the Ikshwaku
race, thou art an Atmajfiani.
Thou art one that has done
his duty.
Thou art famous by the name of Marut.'
At
which the King asked: "0 Lord! in what way, can you describe
Atma?" To which he replied thus: "Sound, touch, and others
which seem to be Artha (wealth) are in fact Anartha (evil).
The Bhutatma (the lower Self) clinging to these, never remembers the Supreme Seat. Through Tapas, SaHwa (quality) is
acquired; through Sattwa, a (pure) mmd is acquired; and through
mind, (Parama-) Atma., (the higher Se1) is reached.
Through
attaining Atma, one gets liberation.
Just as fire without fuel
is absorbed into its own womb, so Chitta (thought) through the
destruction of its modifications is absorbed into its own womb
(source). To a mind that has attained quiescence and truth,
and which is not affected by sense-objects, the events that Occur
to it through the bondage of Karma are merely unreal.
It is
Chitta alone that is Samsara,
It should be cleansed with
effort. Whatever his Chitta (thinks), of that nature he becomes.
This is an archaic mystery.
With the purifymg of Chitta, one
makes both good and bad Karmas to perish.
One whose mind
is thus cleansed attains the indestructible Bliss (through his
own Self). Just as Chitta becomes united with an object that
comes across it, so why should not one (be released) from
bondage, when one is united with Brahman.
One should meditate in the middle of the lotus of the heart, Parameswara (the
highest Lord) who is the witness to the play of Buddhi, who is the
object of supreme love, who is beyond the reach of mind and
speech, who has no beginning or end, who is Sat alone being of
the nature of light only, who is beyond meditation, who can
4

26

THIRTY

MINOR UPANIB~B

neither be given up nor grasped (by the mind), who is without

equal or superior, who is the permanent, who is of unshaken depth,
who is without light or darkness, who is all-pervading, changeless and vehicleless, and who is wisdom of the nature of Moksha
(salvation).
I am He-that
Parama~ma who is the eternal, the
pure, the liberated, of the nature of wisdom, the true, the subtle,
the all-pervading, the secondless, the ocean of bliss, and one
that is superior to Pratyaga~ma (the lower Se1). There is no
doubt about it. How will calamity (or bondage) approach me
who am depending upon my own bliss in my heart, who have
put to shame the ghost of desires, who look upon this universe
as (but) a jugglery and who am not associated with anything.
The ignorant with their observance of the castes and orders of
life obtain their fruits according to their Karmas.
Men who
have given up all duties of castes, etc., rest content in the bliss
of their own Self. The distinctions of caste and orders of life
have divisions among them, have beginning and end, and are
very painful.
Therefore
having given up all identification
with sons and as well as body, one should dwell in that endless
and most supreme Bliss."

II
Then Lord Maitreya went to Kailas and having reached it
asked Him thus: "0 Lord! please initiate me into the mysteries of
the highest Tattwa,"
To which Mahaq.eva replied: "The body
AJ;>HYAYA

is said to be a temple.
The Jiva in it is S'lva alone. Having
given up all the cast-off offerings of Ajfiiina, one should worship
Him with So'ham (I am He).
The cognition of everything as
non-different
from oneself is Jfiana (wisdom). Abstracting the
mind from sensual objects is :phyiina (meditation).
Purifying the
mind of Its impurities is Snana (bathmg).
The subjugation of the
Indriyas (sensual organs) is S'aucha

(purification).

One should

drink the nectar of Brahman and beg food for maintaining the
body. Having one (thought) alone, he should live in a. solitary
place without a second. The wise man should observe thus:
then be obtains Absolution.
"This body is subject to birth and death.
It is of the
nature

of the secretion of the father and mother.

It is impure,

M:AITREYA-UPANISHA:Q

27

being the seat of happiness and misery. (Therefore) bathing

is prescribed 01' touching it. It is bound by the l)hatus (skin,
blood, etc.), is liable to severe diseases, is a house of sins, is
impermanent and is of changing appearance and size. (Therefore) bathing is prescribed for touching it. Foul matter is
naturally oozing out always from the nine holes. It (body)
contains bad odour and foul excrement. (Thereore)bathing is
prescribed 01' touching it. It is connected (or tainted) with
the child-birth impurity of the mother and is born with it. It
is also tainted with death impurity. (Therefore) bathing is
prescribed for touching it. (The conception of) "I and mine" is
the odour arising from the besmeared dung and urine. The
release from it is spoken of as the perfect purification. The
(external) purification by means of water and earth is on
account of the worldly. The destruction of the threefold affinities
(of S'astras, world and body) generates the purity 01'cleansing
Chitta. That is called the (real) purification which is done by
means of the earth and water of Juana (wisdom) and Vairagya
(indifference to objects).
"The conception of Aq,waita (non-dualism) should be
taken in as the Bhiksha (alms-food); (but) the conception of
Dwaita (dualism) should not be taken in. To a Sannyas! (ascetic), Bhiksha is ordained as dictated by the S'astra and the Guru.
After becoming a Sannyast, a learned man should himself
abandon his native place and live at a distance, like a thief released from prison. When a person gives up Ahankara (l-amness) the son, wealth the brother, delusion the house, and desire
the wife, there is no doubt that he is an emancipated person.
Delusion, the mother is dead. Wisdom, the son is born. In
this manner while two kinds of pollution have occurred, how
shall we (the ascetics)observe the Sandhyas (conjunctionperiods)?
The Chit (consciousness) of the sun is ever shming in the
resplendent Akaa'of the heart. He neither sets nor rises; while
so, how shall we perform the Sandhyas ? Ekanta (solitude) is
that state of one without second as determined by the words of a.
Gum. Monasteries or forests are not solitudes. Emancipation
is only for those who do not doubt. To those who doubt, there

28

THIRTY

is no salvation even
attain faith.
(Mere)
tras uttered at the
constitute Sannyasa.

MINOR UPANISHAJ;lS

after many births.

Therefore one should
abandoning of the Karmas or of the Maninitiation of a Saunyasi (ascetic) will not
The union of Jiva (-Atma) (the lower Self)

and Parama
(-Atma) (the higher Self) at the two Sandhis
(morning and evening) is termed 8annyasa.
Whoever has a
nausea for all Ishat;ta (desires) and the rest as for vomited food,
and is devoid of all affection for the body, is qualified for
Sannyaaa . .At the moment when indifference towards all objects
arises in the mind, a learned person may take up Sannyaaa.
Otherwise, he is a fallen person.
Whoever becomes a Sannyast
on account of wealth, food, clothes and fame, becomes fallen in
both (as a Sannyasi and as houesholder);
(then) he is not
worthy of salvation.
"The
thought
o (contemplation
upon) Ta~twas is the
transcendental
one; that of the S'astras, the middling, and that
of Mantras, the lowest. The delusion o pilgrimages is the lowest
of the lowest.
Like one, who, having seen in water the reflection
of fruits in the branches of trees, tastes and enjoys them, the
ignorant without self-cognition are in vain overjoyed with (as
if they reached) Brahman. That
who does not abandon the
meditation upon the non-dual),
faith the wife, and wisdom the

ascetic is an emancipated person

internal alms-taking
(viz., the
generating Vairagya as well as
son. Those men (termed) great

through wealth, age, and knowledge, are only servants to those

that are great
through
their
wisdom as also to their
disciples.
Those whose minds are deluded
however learned they may be, do not attain

by My Maya,
Me, the all-full

Atma, and roam about like crows, simply or the purpose of filling
up their belly, well burnt up (by hunger,
etc.). For one
that longs after salvation, the worship of images made of stone,
metals, gem, or earth, is productive of rebirth and enjoyment.
Therefore the ascetic should perform his own heart-worship
alone, and relinquish external worship in order that he may not
be born again.
he is full within
ether,

Then like a vessel full to its brim in an ocean,

and full without.

Like a vessel void in the

he is void within and void without.

Do not become (or

MAITREYA-UPANISHAJ)

29

differentiate between) the Atma that knows or the Atm~i.that

is known. Do become of the form of that which remains, after
having given up all thoughts. Relinquishing with their
Vasanas the seer, the seen and the visual, worship Atma alone,
the resplendent supreme presence. That is the real supreme
State wherein all Sankalpas (thoughts) are at rest, which
resembles the state of a stone, and which is neither waking nor
sleeping."
AJ)HYAYA
III
"I am "I" (the Self). I am also another (the not-Self). I
am Brahman. I am the Sonrce (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 Vijfiana. I am the Excellent. I am Soma. I am the All.
I am without honour or dishonour. I am without Gnnas
(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 nor non-existence. I am
without language. I am the Shining. I am the Glory of void and
non-void. I am the good and the bad. I am Happiness. I
am without grief. I am Ohaitanya, I am equal (in all). I
am the like and the non-like. I am the eternal, the pure, and
the ever felicitous. I am without all and without not all.
I am Sattwika. I am always existing. 1 am without the number
one. I am without the 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, etc. I am with asylum. I am without asylum. I
am without support. 1 am without bondage 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 deliberation and yet am without deliberation. I am
He.
I am of the nature of the Akara and Ukara as also of
Makara. I am the earliest. The contemplator and contemplation
I am without. I am One that cannot be contemplated upon. I

30

THIRTY

:MINOR UPANISHAJ;lS

am He. I have full form in all. I have the characteristics of

Saohohidananda. I am of the form of places of pilgrimages. I am
the higher Self and S'iva. I am neither the thing defined
nor non-defined. I am the non-absorbed Eesence. I am not tbe
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 Wise. 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 Vedantaa
(either books or Atmic Wisdom). I am the easily attainable. I
have the name of one that is pleased as well as one that is not.
I am the fruits of all silence. I am always of the form of Chinmatra (Absolute Consciousness). I am always Sat (Be-ness) and
Chit (Consciousness). I am one that has not anything in the least.
I am not one that has not anything in the least. I am without
the heart-Grant hi (knot). I am the Being in the middle of the
lotus. I am without the six changes. I am without the six
sheaths and without the six enemies. I am within the within. I
am without place and time. I am of the form of happiness having
the quarters as My garment. I am the emancipated One, without
bondage. I am without the" no". I am of the form of the partless. I am the partless. I have Chitta, though released from
the universe. I am without the universe. I am of the form of all
light. I am the Light (Jyotis) in Chlllmatra (Absolute Consciousness). I am free from the three periods (of time past, present,
and future). I am without desires. I am without body. I am
One that has no body. I am Gunaless. I am alone. I am without emancipation. 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 have no place to
travel. I have no going, etc. I am always of the same form. I
am the Quiescent. I am Purnshottama (the Lord of Souls).
There is no doubt that he who has realised himself thus, is
Myself. Whoever hears (this) once becomes himself Brahman,
yea, he becomes himself Brahman. Thus is the Upanishad,"

-,,

KAIVALYA '.UPANISHAI)
OF

K~SH~A.YAJURVEI)A
HARIH-OM.Then I AS'walayana went to Lord Parameshti (Brahrna) and addressed Him thus: "Please initiate me into BrahmaviQya (Divine Wisdom), which is the most excellent, which is
ever enjoyed by the wise, which is mystic, and by which the
learned, after having soon freed themselves from all sins, reach
Purusha, the Supreme of the supreme."
To him the Grandfather (thuelreplied : "Know (It) through
S'raq.q.ha (faith), Bhakti (devotion), -Ohyana (meditation), and
Yoga. Persons attain salvation not through Karma, progeny
or wealth but through Bannyaaa (renunciation) alone. Ascetics
of pure mind through (the realisation of) the meaning
well-ascertained by Veq.anta-Vijfiana and through SannyasaYoga enter into That which is above Swarga (heaven) and is in
the cave (of the heart). They all attain Paramatma 3 in the
Brahma-world and are (finally) emancipated.
"Being seated in a pleasant posture in an unfrequented
place with a pure mind, and with his neck, head, and body erect.
having given up the duties of the (four) orders of life, having
subjugated all the organs, having saluted his Guru with devotion,
having looked upon the heart (-lotus) as being free from RajogUQa and as pure, and having contemplated in its (heart's)
centre Parames'wara who is always with His consort Ums, who is
pure and free from sorrow, who is unthinkable and invisible,
who is of endless forms, who is of the nature of happiness,
1 Lit., isolation- or emancipation-Upanishad.
~ After attaining Siil;lhano.-Chatnshtayaor the four means of salvation.
3 H~yago.rbha
or the higher Self.

32

THIRTY

MINOR UPANISHAl;>8

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 Chidenanda
(Consciousness-Bliss), who is formless, who is wonderful,
who is the Lord (of all),
who has three eyes, who has
a blue neck, (Nflakantha], and who is serenity (ltsel)-the
Muni attains Paramatmd, the womb of all elements, the AllWitness, and above Tamas. He only is Brahms. He only is
S'iva. He only is Indra, He only is the indestructible. He
only is the Supreme. He only is the Self-Shining. He only is
Vishlpl. He only is Prana, He only is Time. He only is
Agni (fire). He only is the moon. He only is all things that
exist or will hereafter exist. He only is eternal.
Having
known Him, one crosses death.
There is no other path to
salvation. He only attains Parabrahman who sees in himself
all elements and himself in all elements. There is no other
means. Having constituted his body an Arani (the lower
attritional piece of wood) and Pranava (Om), the upper Arani, a
wise man burns Ajfiana by the churning of meditation.
"It is only He (Paramatma) who, deluded by Maya,
assumes a body with the internal orgaus and does everything.
It is only He who in the waking state is gratified with women,
food, drink, and other diverse enjoyments. In the dreaming
state, the Jrva enjoys pleasures and pains in the several worlds
which are created by His Maya. In the dreamless sleeping state
when all are absorbed, He, replete with Tamas, attains the
state of happiness. Then through the force of the Karmas of
previous births, that Jiva again wakes up and goes to sleep.
All the diversified objects (of the universe) emanate from the
Jrva, 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 Prana, Manas, all the organs of sense and
action, Akiis', Vayu, Agni, water and the earth supporting
all. Parabrahman, which is of all forms, which is the
Supreme Abode of this universe, which is the most subtle
of the subtle and which is eternal, is only yourself. You are

KAIV ALYA-UPANIS~

33

only That. One who knows himself to be that Parabrahman

that shines as the universe in the waking, dreaming, dreamless
and other states, will be relieved from all bondage. I am that
Sa~as'iva, (or the eternal happiness) who is other than the
enjoyer, the enjoyed, and the enjoyment in the three seats (or
bodies), and who is witness and Ohinmatra, All emanate from
Me alone. All exist in Me alone. All merge into Me alone. I
am that non-dual Brahman. I am the atom of atoms; 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 the form of happiness. I have neither
hands nor feet. I have power unthinkable. I see without eyes.
I hear without ears. I am omniscient. I have one kind of
form only. None is able to know Me fully. I am always of
the form of Chit. I am the One that should be known through
all the Vedas. I am the Guru who revealed the Vec.lanta. I am
only He who knows the true meaning of Veqanta. I have no
sins or VIrtues. I have no destruction. I have no birth, body,
organs of sense or action, or Buddhi. To Me there is no earth,
water or fire. There is no Vayu; there is no AkaB'. He who
thinks Paramatma as being in the cave (of the heart), as having
no form, as being secondless, as being the witness of all and as
being neither Sat nor Asat, attains the pure form of Parama.tma.
"Whoever recites this Upanishad belonging to Yajurveda,
he becomes as pure as Agni (fire). He becomes purified
from the sins of theft of gold. He becomes purified from
the sins of drinking alcohol. He becomes purified from the
sins of murder of a Brahman. He becomes pnrified from the
sins of commission (of those that ought not to be done) and
the sins of omission (of those that ought to be done). There-fore he becomes a follower of Brahman. Were one who has
stepped beyond the duties of the four orders of life to recite
(this Upaniahad) always or even once, he acquires the wisdom
that destroys the ocean of Samssra, Therefore having known
Him, he attains the Kaivalya State (or state of isolation or
emancipation)-yea, he attains the Kaivalya State."

014- TAT-SAT.
5

..

AMRTABINDU'-ITPANISHAD
.
.

KE-SR~A-YAJURVEl;>A
OM. Manas (mind) is said to be of two kinds, the pure and the
impure.
That which is associated with the thought of desire is
the impure, while that which is without desire is the pure. To
men, their mind alone is the cause of bondage or emancipation.
That mind which is attracted by objects of sense tends to bondage, while that which is not so attracted tends to emancipation.
Now inasmuch as to a mind without a desire for sensual
objects there is stated to be salvation, therefore an aspirant after
emancipation should render his mind ever free from all longing
after material objects.
When a mind freed rom the desires for
objects and controlled in the heart attains the reality of Atma,
then is it in the Supreme Seat. Till that WhICharises in the heart
perishes, till then It (Manas) should be controlled.
This only
is (true) wisdom. This only is true Dhyana (meditation).
Other
ways are but long or tedious.
It (Brahman) is not at all one
that can be contemplated upon.
It 18 not one that cannot be
contemplated
upon. It is not capable of contemplation, (and
yet) it should be contemplated upon. Then one attains Brahman that is devoid of partiality . Yoga should be associated
with
Swara
(sound, accent).
(Brahman)
should be meditated upon without Swara.
By meditating without Swara upon
Brahman, that which is cannot become non-existent.
Such a
Brahman is partless, devoid of fancy and quiescent (or ree from
the action of mind).
1

Whoever cognizes

Lit., the immortal germ.

"I" to be that Brahman

AMJ1.'fABINJ;>U-UPANISHAJ;>

35

attains certainly Brahman. A wise man having known that

Brahman, that is without fancy, without end, without cause, or
example, beyond inference and without beginning, is emancipated.
There is (for him then) no destruction, no creation, no person in
bondage, no devotee, no aspirant for salvation, no emancipated
person. This is the truth. Atma that should be contemplated
upon is One in (the three states), the waking, the dreaming,
and the dreamless sleep. There is no rebirth to him who
goes beyond the three states. The one BhUtiitma of all
beings is in all beings. Like the moon (reflected) in water,
he appears as one and as many. While a pot is being
carried (from one place to another), the AkaS' (ether) that
is within it is not carried (along with it). As the pot alone
is carried, Jtva (within the body) may be likened to the AkaS'.
Like the pot, the body has various kinds of forms. The body
which perishes again and again is not conscious of its own
destruction. But he (the Jiva) knows (It) always. He who is
enveloped by the Maya of sound, is never able to come to (or see)
the sun (of Parabrahman) from the darkness (of ignorance).
Should such darkness be cleared, then he alone sees the nondual state. Parabrahman is g abdakahara.'
What remains
after the cessation of S'abda-Vedas, that is Akshara (indestructible), should be meditated upon by a learned man who
wishes to secure quiescence to his .A..tma.
Two Viqyas (sciences) are fit to be known, viz., gabqabrahman and Parabrahman. One who has completely mastered
S'abQ.abrahman attains Parabrahman. Having studied well the
books, the learned man should persevere studiously in Jfiana
(the acquisition of knowledge) and Vijfiana (Self-realisation
according to such knowledge). Then he should discard the
whole of the books, as a person in quest of grain gives up the
straw. Though there are cows of different colours, yet their
milk is of the same colour. Like milk is seen Jfiana, and like
cows are seen the different kinds of forms (in the universe). As
ghee is latent in milk, so is Vijfiana (Self-realisation) latent in
every being. Through churning always the Manas with the
1

It is the iadestruetible

known through the sound or the Ve980s.

36

TIDRTY

IUNOR

UPANIS~8

churning-stick of Manas and the string of Jiiana, Parabrahman

that is partless, calm and quiescent should be brought out like
fire from the wood. I am that Brahman. That Vii.suq.evawho
is support of all beings, who lives in all and who protects all
creatures is Myself. That Vii.suq.evais Myself.
Such is the Upanishad,
OM-TAT-SAT.

ATM.A.BO::PH.A.'-UP .A.NISH.A.::P
OF

~GVE.I;>A
OM. Prostrations to KarayaI).a wearing conch, discus, and mace,"
by whom the Yogi is released from the bondage of the cycle of
rebirth through the utterance of Him who is of the form of
Pranava, the Om, composed of the three letters .A, U, and M,
who is the uniform bliss and who is the Brahmapurusha (allpervading Purusha). Om. Therefore the reciter of the Mantra
" Om-namo-NarayaI).aya" reaches the Vaikuntha world. It is
the heart-Kamala (lotus), viz., the city of Brahmau. It is effulgent like lightning, shining like a lamp. It is Brahmanya
(the pre aider over the city of Brahman) that is the son of
Devakt. It is Brahmanya that is Madhusudana (the killer of
Madhu). It is Brahmanya that is Puudarrkaksha (lotus-eyed).
It is Brahmanya, Vishnu that is Achyuta (the indestructible).
He who meditates upon that sole NarayaI).a who is latent in all
beings, who is the causal Purusha, who is causeless, who is
Parabrahman, the Om, who is without pains and delusion and
who is all-pervading-that
person is never subject to pains.
From the dua-l, he becomes the fearless non-dual. Whoever
sees this (world) as manifold (with the differences of I, you, he,
etc.), passes rOID death to death. In the centre of the heartlotus is Brahman, which is the All, which has Prajfia as Its eye
and which is esta.blished in Prajfiana" alone. To creatures,
This Upanishad treats of A.tmic instruction.
The three symbols stand for A.kiisa, Manas, and Bnddhi,
a In the lIiiil,ldiikya Upanishad, Prajiiii is said to be the Jiva in the third
state and Prajiiiina is its attribute.
Prajiiaua is Prakarsha Jiiiina or special
wisdom, vis., of looking over the past and the future.
1

38

THIRTY

MINOR UPANIS~S

Prajfiana is the eye and Prajfia is the seat. It is Prajfiana

alone that is Brahman.
A person who meditates (thus), leaves
this world through Prajfiana, the Atmli and ascending attains
all his desires in the Supreme Swarga deathless.
Oh! I pray
Thee, place me in that nectar-everflowing unfailing world where
-Iyotis (the light) always shines and where one is revered.
(There IS no doubt) he attains nectar also. Om-namah,
I am without :Maya. I am without compare.
I am solely
the thing that IS of the nature of wisdom,
I am without
Ahankara (I-am-ness). I am without the difference of the universe,
Jiva and Iswara.
I am the Supreme that is not different from
Pra~yagatma
(mdivrdual Atma).
I am with ordinances and
prohibitions destroyed without remainder.
I am with Asramaa
(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 wisdom as chief essence. I am
the mere ocean of bliss called salvation. I am the subtle.
I am
without change.
I am A~mii 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 KutasthaChaitanya, (supreme Cosmic-mind).
I am of the form of the
Jyo~is (light) free from motion. I am not one that can be
known by inference.
I alone am full. I am of the form of the
stainless salvation.
I am without limbs or birth.
I am the
essence which is Sat itself. I am of the nature of the true
wisdom without limit. I am the state of excellent happiness.
I am One that cannot be differentiated.
I am the all-pervading
and without stain.
I am the limitless and endless Sattwa alone.
I am fit to be known through Y edanta,
I am the one fit to be
worshipped.
I am the heart of all the worlds. I am replete
with Supreme Bliss. I am of the nature of happiness, which is
Supreme Bliss. I am pure, secondless, and eternal. I am devoid
of beginning.
I am free from the three bodies (gross, subtle,
and causal).
I am of the nature of wisdom. I am the emancipated One.

I have a wondrous

form.

I am free from impurity.

39
I am the One latent (in all). I am the equal Atma of eternal
VIjiiana. I am the refined Supreme Truth.
I am of the nature
of Wisdom-Bliss alone.
Though I cognize as the secondless Atma by means of discriminative wisdom and reason, 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 o
Brahman alone is, and is the substratum on which this universe
is playing.

Thereore

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 Brahman.

LIke the bubbles, waves, etc., in the ocean,

so all beings, from Brahms down to worm, are fashioned in Me ;

just as the ocean does not long after the motion o the waves, so
to Me, there is no longing after sensual happiness, being Myself
o the form o (spiritual) Bliss. Just as in a wealthy person the
desire 01'poverty does not arise, so in Me who am immersed in
Brahmic Bliss, the desire for sensual happiness cannot arise. An
intelligent person who sees both nectar and poison rejects
poison; so having cognized .Atma, I reject those that are notAtma.
The sun that illuminates the pot (both within and
without) is not destroyed with the destruction o the pot; so the
Saksh! (WItness) that illuminates the body 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 through :Maya and I have crossed them and am secondless.
Let Pranas (vital airs) according to their laws be fluctuating.
Let Manas (mind) be blown about by desire. Row can pains
affect Me who am by nature full of Bliss?
I have truly known
Atma. My Ajiiana has fled away. The egoism of actorship
has left Me. There is nothing I should yet do. Brahman's
duties, family, Gotra (clan), name, beauty, and class-all
these belong to the gross body and not to Me who am
without any mark (0 body). Inertness, love, and joy-these
attributes
appertain
to the causal body and not to Me,
who am eternal and o changeless nature.
Just as an owl sees

40

THIRTY

HlNOE

UPANISH~S

darkness only in the sun, so a fool sees only darkness in the selfshining Supreme Bliss. Should the clouds screen the eyesight,
a fool thinks there is no sun; so an embodied person full of
Ajfiii.nathinks there is no Brahman. Just as nectar which is
other than poison does not commingle with it, so I, who am
different from inert matter, do not mix with its stains. As the
light of a lamp, however small, dispels immense darkness, 80
wisdom, however slight, makes Ajfiii.na, however immense,to
perish. Just as (the delusion) of the serpent does not exist in
the rope in all the three periods of time (past, present, and
future), so the universe from Ahankara (down) to body does not
exist III Me who am the non-dual One. Bemg of the nature of
Consciousness alone, there is not inertness in Me. Being of the
nature of Truth, there is not non-truth to Me. Being of the
nature of Bliss, there is not sorrow in Me. It is through Ajfiana
that the universe shines as truth.
Whoever recites this Atmabo~ha-Upanisha~ for a Muhiirta
(48 minutes) is not born again-yea, is not born again.

SK.A.N:PA1UP ANISHA:P
OF

K~SH~A- YAJURVEJ)A
0 Mahii.~eva (Lord of Devas), I am indestructible through
a small portion of Thy grace. I am replete with Vijfiii.na. I
am S'iva (Bliss). What is higher than It? Truth does not
shine as such on account of the display of the antahkarana
(internal organs). Through the destruction of the an~al,tkara:t;la,
Hari abides as Samvit (Consciousness) alone. As I also am of
the form of Samvit, I am without birth. What is higher than
It 7 All inert things being other (than Atma) perish like dream.
That Aohyute (the indestructible or Vishnu), who is the seer of
the conscious and the inert, is of the form of Jfiii.ua. He only is
Mahii.q.eva. He only is Maha-Hari (Mahavish:Q.u). He only is
the Jyotis of all Jyotis (or Light of all lights). He only is Parameevara, He ouly is Parabrahman.
That Brahman I am.
There is no doubt (about it). Jiva is S'iva. S'iva is Jiva. That
Jiva is S'iva alone. Bound by husk, it is paddy j freed from
husk, it is rice. In like manner Jiva is bound (by karma). If
ka.rma perishes, he (Jiva) is Sa~ii.S'iva. So long as he is bound by
the bonds of karma, he is Jiva. If freed from its bonds, then he
is Saq.Ss'iva. Prostrations on account of S'iva who is of the form
of Vish:t;lu,and on account of Vishuu who is of the form of S'iva.
The heart of Vishnu is S'iva. The heart of S'iva is Vishuu. As
I see no difference 2 (between these two), therefore to me are
prosperity and life. There is no difference-between
S'iva and
OM.

Skanda is the son of Siva and is represented on earth by San9.\:kumira.

This will give a rude shock to the followers of Siva and Viah~u in India,
who wage uselesa war 11.& to the supremacy of Viah'llUand Siva.
6
1

42

THIR'l'Y

MiNOR

UPANISHAJ.>S

Kesava (Vishnu). 'I'he body is said to be the divine temple.

The S'iva (in the body) is the God Saq,aS'iva (in the temple).
Having given up the cast-off offerings of ajfiana, one should
worship Him with the thought" I am He".
To see (onese1)
as not different (from Him) is (jfiana) wisdom. To make the
mind free from sensual objects is q.hyana (meditation). The
giving up of the stains of the mind is snana (bathing).
The
subjugation of the senses is s'oucha (cleausing). The nectar of
Brahman should be drunk. For the upkeep of the body, one
should go about for alms and eat. He should dwell alone in a
solitary place without a second. He should be with the sole
thought of the non-dual One. The wise person who conducts
himself thus, attains salvation. Prostrations on account of
S'rimat Param-Jyotis (Supreme Light) abode I May prosperity
and long life attend (me). 0 Narasimha ,2 0 Lord of Devas I
through Thy grace, persons cognize the true nature of Brahman
that is unthinkable, undifferentiated, endless, and immutable,
through the forms of the Gods, Brahms, NitrayaQ.a, and S'ankara.
Like the eye (which sees without any obstacle the things)
spread in the akas', so the wise always see the supreme abode of
VishJ;l.u. Brahmans with divine eyes who are always spiritually
awake, praise in diverse ways and illuminate the supreme abode
of VishJ;lu. Thus is the teaching of the Ve4M for salvation.
Thus is the ITpanishad.
1

1 Sa4iisiva, lito, eternal bliss. This is one of the names applied to Siva as also
Jla,hiiqeva.
S Na.rasimha., lit., Manlion. This refers to one of the incarnations of Vishllu
when he killed the evil power Himl}yakaaipu.

P AINGALA-UP ANISH.A:P'
OF

S'UKLA- YAJURVEl;>A
AJ;>HYAYA

OM. Paingala, having served under Yajfiavalkya for twelve years,

asked him to initiate him into the supreme mysteries of Kaivalya.
To which Yajfiavalkya replied thus: "0 gentle one, at first,
this (universe) was Sat (Be-ness) only. It (Sat) is spoken of as
Brahman which is ever free (from the trammels of matter), which
is changeless, which is Truth, Wisdom, and Bliss, and which is
full, permanent, and one only without a second. In It, was like a
mirage in the desert, silver in mother-of-pearl, a person in the
pillar, or colour, etc., in the crystals, mulaprakrti, having
in equal proportions the gu:r;tas,red," white, and black, and being
beyond the power of speech. That which is reflected in it is
Sskehi-Dbaitenya (lit., the witness-consciousness). It (mulaprakrti) undergoing again change becomes with the preponderance
of SaHva (in it), Avara:r;tas S'akti named avyakta, That which is
reflected in it (Avyakta) is Isvara-Ohaitanya,
He (Is'Vara) has
Maya under his control, is omniscient, the original cause of
creation, preservation, and dissolution, and the seed of this
universe. He causes the universe which was latent in Him, to
manifest itself through the bonds of karma of all creatures
like a painted canvas unfurled. Again through the extinction
This Upanishad is so called after the questioner.
2/Rajas, S~tva and 'ramas colours.
8 AvaraJ].a~akti literally means the veiling or contracting power. This is/it
that produces egoism. It may be called the centripetal force.
1

44

THIRTY

MINOR

UPANIBHA:I;)B

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 (AvaraJ.la) s'akti, dependent on (or appertaining
to Isvara, arose, through the preponderance of Rajas, Vikshepa1
s'akti called Mahat, 'I'hat which is reflected in it is Hiranyagarbha-Ohaitanya,
Presiding (as He does) over Mahat, He
(Hiranyagarbha) has a body, both manifested and unmanifested." From Vikshepa s'aktl of Hiranyagarbha arose, through
the preponderance of Tamas, the gross S'akti called ahankii.ra.
That which is reflected in It is VIrat-Chaitanya. He (Virii.t)
presiding over it (ahankara) and possessing a manifested body
becomes Vishnu, the chief Purusha and protector of all
gross bodies. From that Atma arose akas'; from akaa' arose
vayu, from vayu agni, from agni apas, and from apas
prthivi.
The five tanmatras3 (rudimentary properties) alone
are the guaas (of the above five). That generating canse of
the universe (ia'vara) wishing to create and having assumed
tamo-guua, wanted to convert the elements which were
subtle tanmatras into gross ones. In order to create the
universe, he divided into two parts each of those divisible ele..
ments; and having divided each moiety into four parts, made a
fivefold mixture, each element having moiety of its own
original element and one-fourth of a moiety of each of the other
elements, and thus evolved out of the fivefold classified gross
elements, the many myriads of Brahmandae (Brahma's egg or
macrocosm), the fourteen worlds pertaining to each sphere, and
the spherical gross bodies (microcosm) fit for the (respective)
worlds. Having divided the Rajas-essence of the five elements into
four parts, He out of three such parts created (the five) praJ.la.s
having fivefold function. Again out of the (remaining) fourth
part, He created karmeudriyas (the organs of action). Having
divided their SaHva-essence into four parts, He out of three such
parts created the antal}.ka.rar;ta(internal organ) ha.ving fivefold
1 Vikahepa
!;Iakti (lit.,) is the expanding power. It may be called the
centrifugal force.
II The account given here
though differing from that in other books may be
justified.
8 They are sound, touch, form, taste, and odour.

function. Out of the (remaining) fourth part of S'a~tva.-essence,

he created the jiianenqriyas (organs of sense). Out of the collective totality of 13aHva-essence,He created the ~evatas (deities)
ruling over the organs of sense and actions. Those (~evatiis) He
created, He located in the spheres (pertaining to them). They
through His orders, began to pervade the macrocosm. Throngh
His orders, Virat associated with ahankare created all the
gross things. Through His orders, Hiranyagarbha protected
the subtle things. Without Him, they that were located in
their spheres were unable to move or to do anything. Then He
wished to mfuse chetana (life) into them. Having pierced
the Brahmanda (Brahmii!s egg or macrocosm) and Brahmarandhras (head-fontanelle) in all the microcosmicheads, He entered
within. Though they were (at first) inert, they were then able
to perform karmas like beings of intelligence. The omniscient
Isvara entered the microcosmic bodies with a particle of Maya
and being deluded by that Maya, acquired the state of Jtva,
Identifying the three bodies with Himself, He acquired the state
of the actor and enjoyer. Associated with the attributes of the
states of jagrat, svapna, sushupti, trance, and death and being
immersed in sorrow, he is (whirled about and) deluded like
water-lift or potter's wheel, as if subject to birth and death."
~HYlYA

II

Paingala again addressed Yajiiavalkya thus: "How did

Is-va-ra, who is the creator, preserver, and destroyer and the
Lord of all the worlds, acquire the state of Jiva ?" To which
Yajiiavalkya replied: "I shall tell in detail the nature of Jiva
and Isvara, together with a description of the origin of the
gross, subtle, and karaQa (causal) bodies. Hear attentively
with one-pointed mind.
"1S'vara having taken a small portion of the quintuplicated
maha-bhusas, (the great elements), made in regular order the
gross bodies, both collective and segregate. The skull, the skin,
the intestines, bone, flesh, and nails are of the essence of prthivi.
Blood, urine, saliva, sweat and others are of the essence of

46

THIRTY

MINOR UPANISHAJ;lS

spas. Hunger, thirst, heat, delusion, and copulation are of the

essence of agni. Walking, lifting, breathing and others are of
the essence of vsyu. Passion, anger, etc., are of the essence of
ii.k8.s'. 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
ma.ny sins. Then He created praQas out of the collective three
parts of Rajas-essence of the fivefold divided elements. The
modifications of praQa are prana, apsna, vyana, udana, and
samane,; naga, kiirma, krkara, 9-eva<}atta and dhanafijaya are the auxiliary praQ.as. (Of the first five), the heart,
anns, navel, throat and the whole body are respectively
the seats. Then He created the karmendriyas out of the
fourth part of the Rajas-guna.
Of ii.kii.s'and the rest
the mouth, legs, hands, and the organs of secretion and
excretion are the modifications. Talking, walking, lifting,
excreting, and enjoying are their functions. Likewise out of the
collective three parts of Sattva-essenoe, He created the antahkarat;la (internal organ). An~a~karat;la/ manas, buddhi, chi~ta,
and ahailkii.ra are the modifications. Sankalpa (thought),
certitude, memory, egoism, and anuaandhena (inquiry) are
their functions. Throat, face, navel,' heart, and the middle of
the brow are their seats. Out of the (remaining) fourth part of
Sattva-essence, He created the jiianen<}riyas(organs of sense).
Ear, skin, eyes, tongue, and nose are the modifications. Sound,
touch, form, taste, and odour are their functions. Dik (the
quarters), Vayu, Arka (the sun), Varuna, Asvini Devas, Indra,
Upendra, Mr~Yu(the God of death), Prajapati, the Moon, Vishnu
the four-faced Brahms and S'ambhu (S'iva) are the presiding
deities of the organs. There are the five koeas (sheaths), viz.,
a.nnamaya, prsnamaya, manomaya, vijiianamaya, and anangamaya. Annamaya sheath is that which is created and developed
out of the essence of food, and is absorbed into the earth which
is of the form of food. It alone is the gross body. The pritQas
with the karmendriyas (organs of action) is the prii.t;lamaya
1 The fifth aspect of anta.l)karaJ.l&
is made to be itself, having the function
of anusandhiina or Inquiry, though others call it otherwise.
S Na.velis the &ea.tof chi~.

PAINGALA-UPANIBHA:P

47

sheath. Manas with the jiianenq.riyas (organs of sense) is the

manomaya sheath. Buddhi with the jiianenqriyas is the vijiiii.namaya sheath. These three sheaths constitute the lingas'arira (or the subtle body). (That which tends to) the ajiiana
(ignorance) of the Reality (of Atma) is the ananCJ.amayashea.th.
This is the karaJ.labody. Moreover the five organs of sense, the
five organs of action, the five praJ.lasand others, the five almS'
and other elements, the four internal organs, aviq.ya, passion,
karma, and tamae=-all these constitute this town (of body).
"Virat, under the orders of Isvara having entered this
microcosmic body, and having buddhi as his vehicle, reaches the
state of Visva. Then he goes by the several names of Vijiiana~ma, Ohidabhasa, Visva, Vyavaharika, the one presiding
over the waking gross body and the one generated by karma.
Sfrtratma, under the orders of Isvara, having entered the microcosmic subtle body, and having manas as his vehicle, reaches
the Taijasa state. Then he goes by the names of taijasa, pratibhasika and svapnakalpita (the one bred out of dream). Then
under the orders of Isvara, he who is coupled with avyakta,
the vehicle of Miiya having entered the microcosmickar~a
body, reaches the state of prajiia. He goes then by the names
of prsjfia, avichchinna, and pii.ramarthika and sushupthi-abhimeni (the presider over suehupti), Such sacred sentences, as
Tattvamasi (That art thou) and others, speak of the identity with
the Brahman of the Paramarthika-Jiva enveloped by ajnana,
which is but a small particle of avyakta ; but not vyavaharika
and pratibhiisika (Jivas). It is only that chaitanya which is
reflected in antahkarans, that attains the three states. When it
assumes the three states of jagrat, swapna, and sushupti, it is
like a water-lift as if grieved, born and dead. There are five
avasthas-jagrat,
swapna, susbupti, murchchha (trance), and
death. Jagrat avasthii is that in which there is the perception of objects, of sound, etc., through the grace of the
q.eva~a presiding over each of them. In it, the Jiva, being
in the middle of the eyebrows and pervading the body from
head to foot, becomes the agent of actions, such as doing,
hearing and others. He becomes also the enjoyer of the

THIRTY

llINOR

Ul"ANISBAJ,lB

fruits thereof; and such a person doing karma. for the fruits
thereof goes to other worlds and enjoys the same there.
Like an emperor tired of worldly acts (in the waking state), he
strives to find the path to retire into his abode within. The
svapna avastha is that in which, when the senses are at
rest, there is the manifestation of the knower and the known,
along with the affinities of (things enjoyed in) the waking
state. In this state Visva alone, its actions in the waking state
having ceased, reaches the state of Taijasa (of tejas or effulgence), who moves in the middle of the nadta (nerves),
illuminates by his lustre the heterogeneity of this universe
which is of the form of affinities, and himself enjoys according to his wish. The snshupti avastba is that in which
the chivta is sole organ (at play). Just as a bird, tired
of roaming, flies to its nest with its stomach filled, so the
Jiva beiag tired of the actions of the world in the waking
and dreaming states, enters ajiiii.na and enjoys bliss. Then
trance is attained which resembles death, and in which one with
his collection of organs quails, as it were, through fear and
ajiian80,like one beaten unexpectedly by a. hammer, club or any
other weapon. Then death avastha is that which is other than
the avast has 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 aviQya and the subtle elements, takes with it the organs of
sense and action, their objects, and pra~as along with the kamio
karmas and goes to another world, assuming another body.
Through the ripening of the fruits of previous karmas, the Jiva
has no rest like an insect in a whirlpool. It is only after many
births that the desire of emancipation arises in man through
the ripening of good karma. Then having resorted to a good
Guru and served under him for a long time, one out of
many attains mokahs, free from bondage. Bondage is
through non-inquiry and moksha through inquiry. Therefore
there should always be inquiry (into Atma). The Reality should
be ascertained through ar;lhyaropa (illusory attribution) and
apavad (withdrawal or recession of that idea). Therefore there

PAINGALA-UPANIS~

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-different from
Pratyagatma."
AJ;>HYAU

III

Then Paingala asked Yajiiavalkya to offer an exposition on

the mahavakyas (sacred sentences of the Veq.as). To which Yajfiavalkya replied: "One should scrutinise (the sacred sentences),
Tattvamasi (That art thou), Tvamtadaai (Thou art That), Twambrahmasi (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 of Sachchig.anang.a. It is He that is the basis of the notion' I' which has
the differentiated knowledge produced by antahkarana , and it
is He that is denoted by the word 'Twam' (Thou).
That is
the undifferentiated Brahman which remains as the aim (or meaning) of the words Tat and Tvam after freeing itself from Maya and
Avig.ya which are respectively the vehicles of Paramatma and
Jivatma.
The inquiry into the real significance of the sentences
Tat~vamasi and Ahambrahmasmi forms (what is called) s'ravana
(hearing-the
first stage of inquiry).
To inquire in solitude into the significance of sravana is manana.
The concentration of
the mind with one-pointedness upon that which should be sought
after by S'ravaQa and manana is nididhyasana,
Samadhi is that
state in which chiHa havmg given up (the conception of the
difference of) the meditator and the meditation, becomes of the
form of the meditated like a lamp in a place without wind. Then
arise the modifications pertaining to Atma. Such (modifications)
cannot be known; but they can only be inferred through memory
(of the samaghi state). The myriads of karmas committed in this
beg-inningless cycle of rebirths are annihilated only throngh
them. Through proficiency in practice, the current of nectar 1
1 It is said
that in samadhi astral nectar flows from the head down which
the Yogins are said to drink and which gives them infinite bhss,

50

THIRTY

MINOR UPANISHAl)S

always rains down in diverse ways. Therefore those who know

Yoga call this samadhi, dharma-megha (cloud). Through
these (modifications of Atmii), the collection of affinities is
absorbed without any remainder whatever. When the accumulated good and bad karmas are wholly destroyed, these sentences
(Tattvamasi and Ahambrahmiismi), like the myrobalan in the
palm of the hand, brmg him face to face with the ultimate
Reality, though It was before invisible. Then he becomes
a Jivanmukta.
"Is'vara wished to produce non-quintuplication (orinvolution)
in the fivefold differentiated elements. Having drawn into
their cause Brahma's egg and its effects of worlds, and mixed
together the subtle organs of sense and action and the four
internal organs and dissolved all things composed of the
elements into their cause, the five elements, He then caused
pnhivi to merge into water, water into agni, agni into
vayu, and vayu into iikiis', akiis' into ahankara, akankara
into mahat, mahat into avyakta, and avyakta into Purusha
in regular order. Virat, Hiranyagarbha and Is'vara being
freed from the vehicle of Maya, are absorbed into Paramatma.
This gross body composed of the five differentiated elements
and obtained through accumulated karma, is merged into its
subtle state of non-quintuplicated elements, through the extinction of (bad) karma and increase of good karma, then attains
its karaJ;la (causal) state and (finally) is absorbed into its
cause, (viz.,) Kutaatha-Pretyagatme, Visva and Taijasa and
Prajiia, their upsdhi (of aviq.ya) having become extinct, are
absorbed in Pratyagatma. This sphere (of universe) being
burnt up by the fire of jiiana is absorbed along with its cause
into Paramatma. Thereore a Brshmana should be careful
and always meditate upon the identity of Tat and Tvam, Then
Atma shines, like the sun freed from the (obscuration of the)
clouds. One should meditate upon Atma in the midst (of the
body) like a lamp within a jar.
" Atma, the Kutastba, should be meditated upon as being of
the size of a thumb, as being of the nature of the jyotis (light)
without smoke, as being within, illuminating all and as being

51
indestructible.
That Muni (sage) who meditates (upon Atma
always) until sleep or death comes upon him passes into the state
of (Jrvanmukti) emancipation like the immovable state of the wind.
Then there remains that One (Brahman) without sound, touch,
free from destruction, without taste or odour, which is eternal,
which is without beginning or end, which is beyond .the Tattva
of Mahat, and which IS permanent
and without stain or
disease."
AJ?HYAU IV
Then Paingala addressed Yajiiavalkya
thus:
wise, what is their karma? And what is their state?"

"To the
To which

Yajiiavalkya replied: " .A lover of moksha, havmg humility' and

other possessions (or virtues), enables twenty-one generations to
cross (to Atma). One through his being a Brahmavit" alone
enables 101 generations to cross. Know A~ma 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 are the
horses, the objects are the roads (through which the horses
travel) and the hearts are the moving balloons. Maharshis
say that Atma, when associated with the sense organs and
manas, is the enjoyer. Therefore it is the actual NarayaJ}.a

alone that is established in the heart.

Till his prarabdhs
karmas is worn out, 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 whether in a sacred place, or in a chandela's (outcaste's) house (without any distmction whatever), and attains
salvation.
Such a body (when seen by a person) should be
offered as a sacrifice to dik (the quarters) or should be buried
(underground).
It is only to Purusha (the wise) that sannyaaa
(renunciation)

is ordained

and not to others.

In case of the

1 Humility and other virtues twenty in number are described in Bhagavatj.Gitd,

Ohapter XIII.
2 There are four classes of Brahma Jfianis or initiates of whom this is one.
a That portion of past karma which is being enjoyed in this life.

52

THIRTY

MINOR UPANI8HAJ.lS

death of an ascetic who is of the form (or has attained the nature)
of Brahman, there is no pollution (to be observed) ; neither the
ceremonies of fire (as burning the body, homa, 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 wisdom there is neither
srra<;lQha
1 (required
to be performed), nor (funeral) ceremony.
So long as there is the upadhi (of non-wisdom) in one, so long
should he serve the Guru. He should conduct himself towards
his Guru's wife and children as he does to his Guru. If being
of a pure mind, of the nature of immaculate Chit and resigned,
and having the discrimination arising from the attainment of
wisdom" I am He," he should concentrate his heart on Paramatma
and obtain firm peace in his body, then he becomes of the
nature of Jyotie, void of manas and buddhi, Of what avail is
milk to one content with nectar? Of what avail are the Ve9,aB
to him who has known his Atma thus? For a Yogin content with
the nectar of wisdom, there is nothing more to be done. If he has
to do anything, then he is not a knower of TaHva. Pratyagatma
though far (or difficult of attainment), is not far; though in the
body, he is devoid of it (since) he is all-pervading. After having
purified the heart and contemplated on the One without disease
(viz., Brahman), the cognizing of 'I' as the supreme and the all
is the highest bliss. Like water mixed with water, milk with
milk, and ghee with ghee, 80 Jivatma and Para.matma are without
difference. When the body is rendered bright through wisdom
and the buddhi becomes of the partless One, then the wise man
burns the bondage of karma through the fire of Brahmajfia.na. Then he becomes purified, of the nature of the non-dual
named Parmesvara and the light like the stainless aki\s'. Like
water mixed with water, so Jtva (-Atma) becomes upadhiless (or
freed from the bonds of matter). Atma. is, like ak.S',of
an invisible form. (Therefore) the inner Atma is invisible like
vayu. Though he is within and without, he is the immovable
1

The yearly ceremonies in honour of the dead.

PAINGALA-UPANIBH~

53

Atma. Through the torch of wisdom, the internal A~ma. Bees

(or knows).
"A wise man, in whatever place or manner he dies, is
absorbed in that place like the all-pervading akaB'. It should
be known that Atma is absorbed as truly as the a.kaB'in the
pot (when broken). Then he attains the all-pervading wisdomlight that is without support. Though men should perform
tapas standing on one leg for a period of 1,000 years, it will not,
in the least, be equal to one-sixteenth part of dhyanayoga, One
desirous of knowing what jfiana (wisdom) and jfieya (the object
to be known) are, will not be able to attain his desired end, even
thongh he may study the S'as~rasfor 1,000 years. That which is
alone should be kuown as the indestructible. That which exists
(in this world) is only impermanent. (Therefore) after having
given np (the study of) the many S'astras, one should worship that
which is satya (truth). The many karmas, purity (of mind and
heart), japa (the muttering of mantras), sacrifice and pilgrimages-all these should be observed till Tattva is known. For
Mahatmas (noble souls) to be always in (the conception of) 'I
am Brahman' conduces to their salvation. There are two causes
(that lead) to bondage and emancipation, They are' mine' and
, not mine'. Through' mine' creatures are bound, whereas through
, not mine' they are released from bondage. When the mind attains the state of Unmani (above manas, viz., when it is destroyed),
then there is never the conception of duality. When the Unmani
state occurs, then is the supreme Seat (attained). (After which)
wherever the mind goes, there is the supreme Seat (to it, 'Viz., the
mind enjoys salvation wherever it is). That which is equal in
all is Brahman alone. One may attain the power to strike the
akas' with his fist; he may appease his hunger by eating husks
(of grain), but never shall he attain emancipation who has not
the self-cognition, 'I am Brahman'.
" Whoever recites this Upanishad becomes as imma.culateas
Agni. He becomes as pure as Brahma. He becomes as pure as
Vayu. He becomes like one who has bathed in all the holy waters.
He becomeslike one who has studied all the Vedas. He becomes
like one that has undergone all vedic observances. He

54

THIRTY MINOR UPANIBHAJ;lB

obtains the fruit of the recitation of Itihasas\ Pur8.J;l.as

and
Rudramantrae a lakh of times. He becomes like one that has
pronounced Pranava (Om) ten thousand times. He purifies
his ancestors ten degrees removed and his descendants ten
degrees removed. He becomes purified of all those that sit with
him for dinner. He becomes a great personage. He becomes
purified from the sins of the murder of a Brahman, the 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 wise man sees (always) the supreme
Seat of Vishnu. The Brahmauaa who have always their spiritual
eyes wide open praise and illuminate in diverse ways the
supreme Seat of Vishnu, Om: This Upanishad is truth."

ADHyATMA-UPANISHAD
..

OF

S'UKLA.YAJURVEI;>A
One Aja (unborn) is ever located in the cave (of the
heart) within the body. (Pr~hivi) the earth is His body;
though He pervades the earth, it does not know Him. The
waters are His body; though He pervades the waters, they do not
know HIm. Agni is His body; though He pervades agni, it
does not know HIm. Vayu is His body; though He pervades
vayu, it does not know Him. Akaa' is HIs body; though He
pervades aka!;!',it does uot know Him. Manas is HIS body;
though He pervades manas, it does uot know Him. Buddhi is
His body; though He pervades buddhi, it does not know Him.
Ahankara, is His body; though He pervades ahankara, it does
not know Him. Chitta is His body; though He pervades chitta,
it does not know Him. Avyakta is His body; though He pervades avyakta, it does not know Him. Akshara is His body;
though He pervades akshara, it does not know Him. Mrtyu
is His body; thongh 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 Nii.ra.yaI,la.
The wise should through the practice of deep meditation of
Brahman leave off the (recurrent) conception of" I" and
"mine" in the body and the senses which are other than Atma..
Having known himself as Pratyagatma, the witness of buddhi
and its actions, one should ever think" So'ham" (" I am That")
and leave off the idea of Atma in all others. Shunning the
pursuits of the world, the body and the S'a.stras, set about
removing the false attribution of self. In the case of a Yogin
staying always in his own Atma, his mind perishes having
known his Atma as the Atma of all, through inference, Ve41108
1 This Upa.nisharJ is also called 1'uriya~ita AvarJhiita Dpaniehad,
THE

56

THIRTY

MINOR UPANISHAJ)S

and self-experience. Kever giving the slightest scope to sleep,

worldly talk, sounds, etc., think of Atma, (in yourself) to be
the (supreme) Atma. Shun at a distance like a chandala (the
thought of) the body, which is generated out of the impurities
of parents and is composed of excreta and flesh. Then you will
become Brahman and be (in a) blessed (state). 0 Sage, having
dissolved (Jiva-) Atma into Paramatma with the thought
of its being partless, like the ether of a jar in the universal
ether, be ever in a state of taciturnity. Having become
that which is the seat of all Atmas and the self-resplendent, give up the macrocosm and microcosm like an impure
vessel. Having merged into Chiq.atma, which is ever blissful,
the conceptiou of " I " which is rooted in the body, and having
removed the (conception of) Lingo. (here the sign of separateness), become ever the Kevala (aloue). Having known cc I am
that Brahman" in which aloue the universe appears like a town
in a mirror, become one that has performed (all) his duty, 0 sinless one. The ever-blissful and the self-effulgent One being
freed rom the g-rip of ahankara attains its own state, like the
spotless moon becoming full (after eclipse).
With the extinction of actions, there arises the extinction
of ohinta. From it arises the decay of vii.sanas; and from the
latter, arises moksha; and this is called Jivanmukti. Looking
upon everything in all places and times as Brahman brings
about the destruction of vasanas throug-h the force of vasana.s
of sattvic nature. Carelessness in Brahmanishths by (or meditation of Brahman) should not in the least be allowed (to creep
in). Knowers of Brahman style (this) carelessness, in Brii.hmic
science, as death (itself). Just as the moss (momentarily)
displaced (in a tank) again resumes its original position, in a
minute, so Maya envelops even the wise, should they be careless
(even for a moment). He who attains the Kaivalya state
during life becomes a Kevala even after death of his body.
Ever devoted to samadhi, become a uirvikalpa (or the changeless one), 0 sinless one. The granthi (or knot) of the heart,
full of ajiiana, is broken completely only when one sees his
A~mii. as secondless through nirvikalpa samadhi,

Al?HYATMA-UPANISHAl?

57

Now, having strengthened the conception of Atma and well

given up that of "I" in the body, one should be indifferent as
he would be towards jars, cloth, etc. From Brahms down to a
pillar, all the upadhis are only unreal. Hence one should see
(or cognize) his Atma as all-full and existing by itself (alone).
Brahma is Swayam (Atma); VishJ.l.uis Atma; Rudra is Atma;
Indra is Atma; all this universe is Atma and there is notbing
but Atmii. By expelling (from tbe mind) without any remainder all objects which are superimposed on one's A~ma,one
becomes himself Parabrahman the full, the secondless and the
actionless. How can there be the heterogeneity of the universe
of sankalpa and vikalpa in that One Principle which is immutable, formless and homogeneous? When there is no difference
between the seer, the seen, and sight, there being the deoayless
and Chidatm, full like the ocean at the end of a Kalpa and
effulgent, all darkness, the cause of false perception, merges in
it. How can there be heterogeneity in that one supreme
Principle which is alike? How can there be heterogeneity in
the highest 'faHva which is One? Who has observed any
heterogeneity in sushupti (the dreamless sleep), where there is
happiness only? 'I'his vikalpa has its root in chitta only. When
chitta is not, there is nothing. Therefore unite the chitta with
Paramatman in its Pratyagatmic state. If one knows Atma
as unbroken bliss in itself, then he drinks always the juice
(or essence) of bliss in his Atmii., whether internally or
externally.
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 Atma, and
this s'ii.nti is the fruit of uparati. If the latter in each of these
is absent, the former is useless. Nivrttl (or the return path)
leads to the highest contentment and (spiritual) bliss is said to
be beyond all analogy. That which has :Maya as its upadhi is
the womb of the world; that true one which has the attribute of
omniscience, etc., and has the variegated mystery is denoted
by the word rc 'fat" (that). That is called Apara (the other or
inferior) which shines through meditation upon the idea and the
8

58

THIRTY

MINOR UPANISH~B

world asmat 1 and the consciousness of which is developed by

antahkarana,
By separating the upadhia Maya and aviq,ya
from Para and Jiva (cosmic and human Atmas respectively), one
realises Parabrahman
which is partless and Sachchidananda,
Making the mind dwell upon such sentences (or ideas) as the
above constitutes
s'ravana (hearing).
It becomes manana
(contemplation)
when such ideas are quieted (in one) through
logical reasoning.
When (their) meaning is confirmed through
these (two processes), the concentration of the mind on it alone
constitutes nididhyasana.
'I'hat is called samsdhi in which the
chl~~a, rising above the conception of the contemplator and
contemplation,
merges gradually into the contemplated, like a
light undisturbed by the wind. Even the mental states are not
known (at the time when one is within the scope of A~ma).
But they are only inferred from the recollection which takes
place after samadhi.
Through this samadhi are destroyed
crores of karmas which have accumulated
during cycles of
births without beginuing and pure dharma is developed. Knowers of Yoga call this aamadhi, dharma-megha (cloud), inasmuch
as it showers nectarine drops of karma in great quantities,
when an the hosts of vasanas are destroyed entirely through
this, and when the accumulated karmas, virtuous and sinful, are
rooted out. Then that in which speech was hidden till now,
appears no longer so, and shmes as Sat j and direct cognition
reveals itself, like the myrobalan in the palm of the hand.
Vairagya begins from where the vasanas cease to arise towards
objects of enjoyment.
The cessation of the rising of the idea of
" I" is the highest limit of buddhi j uparati begins from where
the mental states once destroyed do not again arise. That
ascetic is said to possess Sthitaprajfia who enjoys bliss always
and whose mind is absorbed in Brahman that is formless and
actionless.
That state of mind is termed prajfia that realises
the oneness of Brahman and Atma after deep inquiry, and that
has the vrHi of nirvikalpa and chinmatra,
He who possesses
this always is a Jivanmuk~a.
He is a Jivanmukta
who has
neither the conception of "I " in the body and the senses, nor
1

I and its inflexions.

A:!;lHYA'fMA - UP ANISRA:P

59

the conception of another (different from himself) in everything

else. He is a Jivanmukta
who sees through his prajfia no
difference between his own Atma and Brahman as well as between Brahman and the universe.
He is a Jrvanmukta who preserves equanimity of mind, either when revered by the good or
reviled by the VIcious. One who has cognized the true nature
of Brahman is not subject to rebirth as before. But were he so
subjected, then he IS not a true knower, the knowing of Brahman
being external only. A man is subject to prarabdha' so long as
he is affected by pleasure, etc. The attamment of a result is
always preceded by action; and nowhere is it without karma.
Through the cogmtion "I am Brahman" are destroyed the
karmas accumulated during hundreds of crores of previous
births, hke the actions in the dreaming state (that are destroyed)
during the waking state .
.A n 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 affected by the alcoholic
smell through its contact with a pot, so Atma is not affected by
the gUJ;las produced by its upadhi. 'I'he prarabdha karma that
has begun to act before the dawn of jfiana is not checked by it;
and one should reap its fruit, as in the case of an arrow
discharged at a target.
An arrow that is discharged towards
an object with the idea that it is a tiger, does not stop when it
(the tiger) is found to be a cow; but it (even) pierces the mark
through its speed, without stopping.
When one realises his
Atma as free from old age and death, then how will prsrabdha
affect him? Prarabdba accomplishes (its work) only when one
considers his body as Atma. This conception of Atma as body
is not at all a desirable one; so it should be given up along with
prarabdha, since it is simply a delusion to attribute pl'ii.rabg.ha
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 pl'arabg.ha to that which is unreal? The Veda
speaks
1

of prsrabdha

in an external sense only, to satisfy those

The result of past karma now enjoyed.

60

THIRTY

MINOR UPANISHA~S

foolish persons that doubt, saying: "If jfiana can destroy all the
results of ajfiana (such as body, etc.), then whence is the existence of this body to such a one?" but not to inculcate to the
wise the existence of the body.
Atma is all-full, beginningless, endless, immeasurable,
unchangeable, replete with Sat, Chit, and AnanQ.a,decayless,
the one essence, the eternal, the differentiated, the plenum, the
endless, having its face everywhere, the one that can neither be
given up nor taken up, the one that can neither be supported
nor be made to support, the gunaless, the actionless, the subtle,
the changeless, the stainless, the indescribable, the true nature
of one's A~ma, above the reach of speech and mind, the one
full of Sat, the self-existent, the immaculate, the enlightened, and
the incomparable; such is Brahman, one only without a second.
There are not in the least many. He who knows his A~ma
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 A~mawith the one changeless
A~ma. Whither is this world gone, then? How did it appear?
Where is it absorbed? It was seen by 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 Atmii only and in my own nature of
/")at, AnanQ.arupa. I am an asanga (or the associateless). I
am an asanga. I am without any attributes. I am Han (the
Lord taking away sin). I am the quiescent, the endless, the all-full
and the ancient. I am neither the agent nor the enjoyer.
I am the changeless and the decayless. I am of the nature of
pure enlightenment. I am the one and the perpetual bliss.
This science was imparted to .A.pantaratama who gave it
to Brahms, Brahma gave it to Ghora-Angiras. Ghora-Angiras
gave it to Raikva, who gave it to Rama. And Rama gave it to
all beings. This is the teaching of Nirvana ; and this is the
teaching of the Vedas , yea, this is the teaching of the VeQ.as.
Thus ends the Upanishad,

SUBALA- UP ANI8HA:P
OF

S'UKLA- Y.A.JURVE1;>A
KHA't'DA

THENhe (Raikva') asked: "What was at first ?" To which

(He the Lord) replied:
"There was neither Sat' nor asat nor Sat-asat, From it,
~amas (darkness) was evolved. From tamas came bhiitii.Q.i;8
from
bhiitaq.i came akaS', from akas', vayu; from vayu, agni (fire);
from agni, apas (water); and from apas, pr~hivi (earth).
Then it became an egg. After remaining so for one (divine)
year, it split into two and became earth below: the ak8.S'above
and in the midst, the infinite Purusha of a divine form of myriads
of heads, eyes, feet and hands. Prior to the bhutas (elements),
he had evolved Mrtyu (time or death) of three letters S, three
heads, and three feet, and having a khanda-parasu 6 (broken
1 In the Ohhandogya
vargavidya.

Upanishad, Raikva

is said to be the imparter of Sam.

The absolute (Parabrahman)

IS neither
Sat (Be-ness) nor asat (not-Be-ness)
nor a commmgling of both. It is neither spirit nor matter nor a commingling
of both.
S

Bhiitadi

is tiimasa ahankara

according to Vishnu Parana.

"Above and below" refers not to the position but only to the state, of
matter, gross or subtle. "In the midst" imphea that akii.s and earth are soaked
in and with spirit,
S This
refers to the first triune
mamfestation
of Pnrusha or spirit
through tame when only there is activity.
Mrtyu or Kala is the first manifestation whereas Yama (or the God of death) is the secondary one dealing with
the death of creatures lower down.
6 Khanda
means divided or with parts.
Parasu literally injuring an.
other.
Hence Mrtyu with his khanda-paraau divided eternal time into its parts
and conditione the absolute through primordial matter.
In the PuriJ]8.11 and
other -books, Mrtyu and Yama are represented
lIB having an axe broken in a
conilict.

62

THIRTY

MINOR UPANISHAl}S

axe).

To him, Brahme (the Purusha) spoke. He entered Brahand evolved mentally the seven sons 1 and these
Havirats (or sons) as well as the seven prajapatis (progenitors).
Brshmanaa 2 were born from His mouth, Kshattriyas from His
hands, Vaisyas from His thighs, and from the feet were born the
m.ii. himself

S'u~ras. The moon was born from His manas (mind), the sun from
His eyes, vayu from (His) ears and praI).as from (His) heart.
Thus all things were born."
KHAJYDA

II

U From apana came Nishadas,

Yakshas, Rakshaaas, and Gandharvas.
From (His) bones, arose the mountains.
From His
hairs arose the herbs and the trees.
From His forehead, Rudra
was born through HIs anger.
The breath of this great Being

became the Rgveda, Yajurveda, Samaveda, .A.tharvave~a, S'iksha

(the science of the proper pronunciation and articulation of
sounds), Kalpa
(the science of methodology),
VyakaraJ.l3.
(grammar), Nirukta (glossarial explanation of obsolete and
other terms iu Vedas}, Chhandas (prosody or vedic metre),
Jyo~isha (astronomy), Nyaya (logic), Mimamsa (includmg rituals
and vedsnta), .l)harmas'as~ras, commentaries, glosses and all
beings.
'I'his Atma (or the Self of Purnsha) is Hiranyajyotis
(or golden

or effulgent

Light)

into which

all the universe is

absorbed.
He divided Atma (hIS 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 B.shi, He created the :B.shis; also He created Yakshaa,
Rakshasas, Gandharvas, wild and domestic beasts and others
such as cows, bulls, mares and horses, she-asses and asses and
Vis'vambhara (the Supporter) and Visvambhars (the earth). Becoming Vaisvanara (fire) at the end (of creatiou), He burnt up all
objects. Then (in dissolution), prthivi was absorbed in apas, apas
in agni, agni in vayu, vayu in akaS', akas' in incJriyas (organs),
1 This refers to the septenary manifestation from the triune one; also to
the sub-septenary ones.
'In other words beings of _Battva. Bajas and 'f&mu and an a.dmixture of
theBe were born.

SUBALA - UP ANISHAJ.)

63

indriyas into tanmatras

(rudimentary
properties), ~anmatras
into bhiitaq.i, bhiitaq.l into mahat, mahat into avyakta, avyakta
into akshara (the indestructible),
akshara into tamas (darkness).
And tamas becomes one with the supreme Lord.
And
then there is neither Sat nor as at, nor Sat-asat.
This is the
teaching of Nirvana and this is the teaching of the Vedas. Yea,
This is the teaching of the Vedas."
KHA~DA

III

" At first, there was Asat, unborn, non-existent, unsupported,

soundless, touch less, formless, tasteless, odourless, and decayless.
The undaunted man never grieves, as he knows Atma to be great,
all-pervading and unborn. It (Atma) is pranaless, mouthless,
earless, tongueless,
manns-less, tejas-less, eyeless, nameless,
gotraless (or clanless), headless, handless, feetless, non-unctuous,
bloodless, non-measurable, neither long nor short, neither gross
nor atomic, neither great nor small, endless, indescribable, nonreturnable, non-luminous, not hidden, having neither inside nor
outside, neither eating auythiug nor being eaten by others.
Some one (out of many) attains to this (Atma) by the six means
of satya (truth), dana (charity), tapas (religious austerities),
non-injury to any creature, celibacy and complete indifference
to worldy objects; 1 and there are no other means. Whoever
feels happy with the thought (I know That', that learned
person's prana will never get out of his body at the moment of
death, but will become absorbed
in Brahman;
and being
absorbed in Brahman, he attains the state of Brahman Itself as
he who knows this."
KHA~DA

IV

" In the middle of the heart is a red fleshy mass in which is

the daharu-Iotus.
Like the lotus, it opens into many (petals).
There are ten opening's in the heart.
The (different kinds of)
pdi.Q.as are located there.
Whenever he (Atma) is united with
1

The word

aniisa.kena (non-injury)

is repeated

in the text WhICh is wrong.

64

THIRTY

MINOR

nl'ANIBHAl;>B

prana, he sees cities with rivers and other variegated things;

when united with vyana, he sees Devas and Rshis , when united
with apsna, he sees Yakshas, R,akshasas and Gandharvas ; when
united with uq.ana, he perceives the celestial world, Devas,
Skanda (Kartikeya or the six-faced Mars), and Jayants, (Indra's
son); when united with samaria, he sees the celestial world and
the treasures
(0 Kubera);
when united with rambha (a nadi
hereafter given out), he sees whatever is seen or not seen, heard
or not heard, eaten or not eaten, asat or Sat and all else.
" There are ten 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 knows
all the sounds.
This is spoken of as samprasada
(deep sleep
rest).
Then pral).a protects the body. The nadis are full of
blood, of the colours green, blue, yellow, red, and white.
Now
this dahara-lotus
has many petals like a lily. Like a hair
divided into 1,000 parts, the nadia called hita are. The divine
Atma sleeps in the akas' of the heart, in the supreme kosa
(or ananq.amaya sheath);
sleeping there, it has no desires, no
dreams, no deva-worlds, no yajfias or sacrificer, no mother or
father, no relative, no kinsman, no thief, or no Brahman-slayer.
Its body is tejas (resplendent effulgence) and of the nature of
nectar (or the immortal).
It is as if in sport, a water-lotus.
When he returns again to the waking state by the same way
(he quitted or went in before to the heart), he is Samrat '. Thus

says he."
KHA~DA

V2

"That which joins one place (or centre) with another is the
nadis which bind them.
The eye is aq.hyatma (pertaining to
the body) ; the visible objects are aq.hibhu~a (pertaining to the
1 Lit.,

one producing

sound.

In this chapter are given out the several correspondences of the devas
(or the presiding spIrltu~1 derties) and of the objects to the five organs of sense,
the five organs of action, and the antahkarana (or lower nnnd) composed of
manas, bnddhi, ahaIikiira, and chitta.
2

65

SUBALA - UPANISRAl;>

elements) and the sun is adhidaivats

(spiritual).
The nadia
form their bond (or connect them).
He who moves in the eye,
in the visible, in the sun, in the nadia, in prana, in vijfiana,' in
ananq.a, in the akaa' 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.
u'1'he ear is adhya~ma, the audible a.dhibhuta, and dik (the
quarters) is adhidaivata.
'I'he nadis bind
in the ear, in the audible, in the quarters,
in vijflana, in anant}a, in the akas' of the
else-That
is Atma. It is that which

them.
in the
heart,
should

He who moves
nadis, in prana,
and within all
be worshipped.

It is without 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 nadis, prana, vijfisna,
anan~a, the akas' of the heart, and within all else-That
is Atma.
It is that which should be worshipped.
It is without old age,
death, fear, sorrow, or end.
"The tongue is adhyatma : the tastable
Varune, is a~hi~aivata.
in the tongue,
the

The nadis bind them.

tastable,
Varul,la, the

adhibhuta,

and

He who moves
nadis, pral,la,

vijiiana, anancj.a, the akas' of the heart, and within all elseThat is Atma.
It is that which should be worshipped.
It is
without old age, death, fear, sorrow, or end.
"The skin is adhyatma, the tangiferous

adhibhuta,

and the

vsyu is adhidaivata.
The nadis bind them. He who moves in
the skin, the tangiferous, the vayu, the nadis, prana, vijfiana,
ananq.a, the akas' of the heart, and wrth in all else-That
IS Atmii..
It is that which should be worshipped.
It is without old age,
death, fear, sorrow, or end.
"Vak (speech) is aq.hyatma, that which is acted upon by yak
is adhibhuta, and Agni is Acj.hicj.aivata. The nadis bind them.
He who moves in yak, that which is acted upon by yak, Agni,
the nadis, prana, vijfiana, the akas' of the heart, and within all
else-That
If'!

is Atma.

It is that which should be worshipped.

It

without old age, death, fear, sorrow, or end.

1

Probably
\)

priiI,ll\, vijii.iina, and iinanda refer to the sheaths formed by them.

66

THIRTY

MINOR UPA.NI8H~S

The hand is adhystma, that which can be handled is adhibhuta, and Indra is a~hiqaiva~a. The nadis bind them. He who
moves in the hand, that which can be handled by it, Indra, the
nadia, prana vijfiana, ananda, the aki1s' of the heart, and
within all else-That is Atma. It is that which should be worshipped. lt is without old age, death, fear, sorrow, or end.
"The feet is adhyatma, that which IS walked npon is adhibhuta, and Vishnu (or Upendra) is adhidaivata. The nadis bind
them. He who moves in the feet, that which is walked upon,
Vishnu, the nadis, prana, vijfiana, ananda, the akiis' of the heart,
and within all else-That is Atmii. It is that which should be
worshipped. It is without old age, death, fear, sorrow, or
end.
H The anus is adhystma, the excreta is adhibhuta, and Mrtyu
is adhidaivata, The nadis bind them. He who moves the anus,
the excreta, Mrtyu, the nadis, prsna, vijfiana, ananqa, the akas' of
the heart, and within all else-That is Atma. It is that which
should be worshipped. It is without old age, death, fear, sorrow,
or end.
The genitals is aq.hyatma, the secretion is adhibhuta, and
Prajapati is adhidaivata. The nsdis bind them. He who moves
in the genitals, secretion, Prajiipavi, the midis, prana, vijfiana,
ananqa, the iikas' of the heart, and within all else-That is AVma.
It is that which should be worshipped. It is without old age,
death, fear, sorrow, or end.
1 "Manas is adhyatma, the thinkable is adhibutc, and the moon
is Aq.hiqaivaVa. The nadis bind them. He who moves in the
manas, the thin kable, the moon, the nadia, prana, vijfiana, ananda,
the akiiS'of the heart, and within all else-That is Atma. It is
that which should be worshipped. It is without old age, death,
fear, sorrow, or end.
Buddhi is aqhyatma, the certainly knowable is adhibhuta,
and Brahms is adhidaivata. The nadis bind them. He who moves
in buddhi, the certainly knowable, Brahms, the nadis, praQ.a,
vijfiana, ananqa, the akiis' of the heart, and within all else-That
fC

1 Although in the original manas, buddhi, etc., are in the middle, yet they are
inserted here after the karmendriyas.

sUB1LA-UPANISHA~

67

is Atma.
It is that which should be worshipped.
It is without
old age, death, fear, sorrow, or end.
e< Ahankara
is aq.hyatma, that which IS acted upon by
ahanksra is adhibhuta, and Rudra is.adhidaivata, The nadis bind
them. He who moves in ahankara, that which is acted upon by
ahankara, RU(Jra, th~ nadia, prana, vijfiana, ananda, the akiis' of
the heart, and within all else-That
is Atma. It is that which
should be worshipped. It is without old age, death, fear, sorrow,
or end.
"Chitta is adhyatrna, that which is acted upon by chitta (producing fluctuation of thought) is adhibhuta, and Kshetrajfia IS
adhidaivata,
The nadis bind them. He who moves in chitta,
that which is acted upon by chiHa, Kshetrajfia, the nadis, prana,
vijiiana, ananda, the akas' of the heart, and within all else-That
is Atmii. It is that which should be worshipped.
It is without
old sge, death, fear, sorrow, or end.
"He is the knower of all, the Lord of all, the ruler of
all, the one latent in all, the one worshipped for the happiness of all, but Himself not worshipping (or seeking) any
happiness, the one worshipped by all, the Vedaa and other
books and to which all this IS food, but who does not become the food of another; moreover, the one who, as the eye, is
the ordainer of all, the one who as annamaya is Bhiitatma; the
one who as pranamaya is Inq.riyiitma, the one as manomaya is
Sankalpatma, the one who as vijiianamaya is Kiiliitma, the one
who as anandamaya is Layiitmii, is one and not dual. How
can it be said to be mortal? How can it be said that there is
not immortality iu It? It is neither internal prajiia nor external
prajfia nor both, nor Prajiiiinaghana;
it is neither pra,jfia nor
not-prajfia ; it is neither known nor is it to know anything.
Thus
is the exposition of N rrvana ; and thus is the exposition of the
Vedaa , yea, thus is the exposition of the Vedas."
KHA~mA

VI

"At first there was not anything III the least. These
creatures were born through no root, no support but the Divine
Deva, the one NarayaI;la.1 The eye and the visible are Na.rii.ya.I;la
;
1 Nii.riiyal).a is the
Universal
Self. This chapter gives out the pantheistic
theory that the whole universe is nothing but God Nii.riiyall-a.

68

THIRTY

MINOR UPANISHA~S

the ear and the audible are Narayal)a; the tongue and
'tastable'
are Narsyana ; the uose and the 'smellable'
Narayal)a ; the skin and the tangible are Narayal)a; manas
that which is acted upon by it are Narayal)a; buddhi and
which is acted upon by it are Narayal)a;

the
are
and
that

ahankara and that which

IS acted upon by It are Narayal)a; chitta and that which is

acted upon by It are Narayal)a; vak and that which is spoken
are Narayal)a; the hand and that which is lifted are Narayal)a;
the leg and that which is walked upon are Nii.rii.yal)a; the anus
and the excreted are N srayana , the genitals and the enjoyment
of pleasure are Narayal)a.
The origmator and the ordainer
as also the agent and the causer of changes, are the DIvine
Deva Narayal)a only. A<;htyas, Rudras, Maruts, Vasus, Asvins,
the

ij,k, Yajus,

and Sarna, Mantras, Agni, clarified butter and

The origin and the combination are the DIvine Deva Narayal)a
only. Mother, father,
brother,
residence,
asylum,
friends and dependents
are
NarayaI.la only. The divine nadis known as viraja, sudars'ana,

oblation-c-all these are Narayal)a.

jita, saumya, mogha, kumsrs,

amrta, satya, sumadhyama,
nasira, s'is'ira, sura, siirya, and bhasvafi (fourteen nadis in all), that
which thunders, sings and rains, iz., Varnna, Aryama (sun),
Ohandramas
(moon), Kala (part), Kavi (S'ukra), the creator
Brahms and Prajapati, Indra, Kala (or time) of days, half-days,
Kalpa, the upper, and the directions-all
these are Narayal)a.
That which was and will be is this Purusha only.
(which sees without any obstacle) the
the wise ever see this supreme seat
who are ever spiritually
awake,
and illuminate the supreme abode

Like the eye

thing spread in the akag',

of Vishnu.
Brahmanas
praise iu diverse ways
of Vishnu.
Thus is the

exposition to the attaiumg of Nirvana : thus is the teaching

the Vedas ; yea, thus is the teaching of the Vedas."

KHA~DA

of

VII

" Within the body, is the one eternal .A.ja (unborn), located
in the cave (of the heart).
Earth is His body. Though He
moves in the earth, earth

does not know Him.

Waters

a.re His

SUBAU-UPANIBHAl;)

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 moves in vsyn, vayu
does not know Him.
Akas' is His body. Though He moves in
akaB', akaB' does not know Him. Manas is His body. Though He
moves in manas, manas does not know Him. Buddhi is His
body. Though He moves in bUQQhI, buddhi does not know
Him. Ahankara is His body.
Though He moves in ahankara,
shankara does not know HIm. Ohitta is His body. Though
He moves m chitta, chitta. does not know Him. Avyakta is His
body.
Though He moves in avyakta, avyakta does not know
Him. Akshara is His body. Though He moves in akshars,
akshara does not know HIm. Mrtyu
(death) is His body.
'I'hough He moves in Mrtyu, Mrtyu does not know Him.
Such an one is the A~ma within all creatures, the remover of
all sins and the Divine Deva, the one Narayal,la.
"This knowledge was imparted (by Narayal,la) to Apantaratama who in turn imparted It to Brahma,
Brahms imparted it
to Ghora-Angiraa. He imparted it to Raikva, who in turn imparted it to Rama, Rama Imparted it to all creatures.
This is the
teaching of Nirvana , this is the teaching of the Vedas i yea, this
is the teaching of the Vedas."

KHA~DA

VIII

"The Atma of all which is immaculate, is located within

the cave in the body.
A~mii which lives in the midst of the
body filled with fat, flesh and phlegm in a seat 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 water-bubble-this
A~ma is of
an unthinkable form, the Divine Deva, associateless and pure,
has tejas as its body, is of all forms, the Lord of all, the unthinkable and the bodiless, placed within the cave, immortal,
shining. and bliss itself.
He is a wise person who cogniaes
Atmi thus, and not one who does not do so."

70

THIRTY

MINOR UPANI8HAJ}8
KHA~DA

IX

Once Raikva questioned Him (Lord) thus: "0 Lord, in

whom does everything disappear (or merge)?"
He replied
thus: "'l'hat which (or he who) disappears in the eye becomes
the eye only; that which disappears III the visible becomesthe
visible only; that which disappears in the sun becomessun only;
that which disappears in Virat becomes Virat only; that which
disappears in praJ).abecomes praJ).aonly; that which disappears
in vijfiane, becomes vijfiana only; that which disappears in
ananda becomes ananda only; that which disappears in
turya becomes turya only-(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."
'I'hen He continued: "That which disappears in the ear
becomes ear itself; that which disappears in the audible becomes
the audible only; that which disappears in dik (space) becomes
dik only; that which disappears in sudarasana (discus) becomes
sudarsana only: that which disappears in apana becomes apane,
only; that which disappears in vijiiana becomes vijuana only;
that which disappears in ananda become ananq.a only; that
which disappears in turya becomes turya only-(all these) attain
that which is deathless, fearless, sorrowless, endless, and
seedless."
Then He continued: "That which disappears in the nose
becomes nose only; that which disappears in the odoriferous
becomes odoriferous only; that which disappears in prthivi
becomes prthivi only; that which disappears in jitam (victory)
becomes victory only; that which disappears in vyana
becomes vya.na only; that which disappears in vijfisne,becomes
vijiiana only; that which disappears in bliss becomesbliss only;
that which disappears in turya becomes turya only-(all these)
attain that which is deathless, fearless, sorrowless, endless, and
seedless."
Then He continued: "That which disappears in the mouth
becomes the mouth only; that which disappears in the tasted
becomes the tasted only; that which disappears m VaruJ;la
becomes VaruJ;l8r only; that which disappears in sonmya

SUBALA-

UP A.NIBHA:t\

71

(moon or Mercury) becomes soumya only; that which disappears in udane becomes udana only; that which disappears
in vijfiana becomes vijfiana only; that which disappears in
bliss becomes bliss only; that which disappears in turya becomes ~urya only-(all these) attain that which is deathless,
fearless, sorrowless, endless, and seedless."
Then He continued: "That which disappears in the skin
becomes the skin only; that which disappears in touch becomes
touch only; that which disappears in vayu becomes vayu only;
that which disappears in cloud becomes cloud only; that
which disappears in samana becomes samana only; that which
disappears in vijfiana becomes vijfiana only; that which disappears in bliss becomes bliss only; that which disappears in
turya becomes turya only-(all these) attain that which is
deathless, fearless, aorrowless, endless, and seedless."
Then He continued: "That which disappears in yak becomes yak only; that which disappears in speech becomes
speech only; that which disappears in Agni becomes Agni
only; that which disappears in kumara becomes kumara
only; that which disappears in hostility becomes hostility
itself; that which disappears in vijfiana become vijfiana.only;
that which disappears in bliss becomes bhss only; that which
disappears in ~urya becomes turya only-tall these) attain that
which is deathless, fearless, sorrowless, endless, and seedless."
Then He continued: "That which disappears in the hand
becomes the hand only; that which disappears in that which is
lifted by the hand becomes that which is lifted by the hand;
that which disappears in Indra becomes Indra only; that which
disappears in the nectar becomes the nectar only; that which disappears in mukhya becomes mukhya only; that which disappears in vijfiana becomes vijfiana only; that which disappears in blisss becomes bliss only; that which disappears
in turya becomes ~urya 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
upou becomes that which is walked upon; that which disappears

72

THIRTY

MINOR UPANISH.AJ}S

in Vishnu becomes Vishnu only; that which disappears in satya

becomes satya only; that which disappears in the suppression
of the breath and voice becomes the suppression of the breath
and voice; that which disappears in vijfu1na becomes vijfiana
only; til at which disappears in bliss becomes bliss only; that
which disappears in turya becomes ~urya only-(all
these) attain
that which is deathless,
fearless, sorrowless, endless, and
seedless."
Then He continued:
"That which disappears in the anus
becomes the anus only; that which disappears in that which is
excreted becomes that which is excreted; that which disappears
in Mr~yu becomes Mrtyu only; that which disappears in spirituous liquor becomes spirituous liquor only; that which disappears in hurricane becomes hurricane only; that which disappears in vijfiana becomes vijfiana only; that which disappears
in bliss becomes bliss only; that which disappears in turya
becomes turya only-(all
these) attain that which is deathless,
fearless, sorrowless, endless, and seedless."
Then He continued: "That which disappears in the genitals
becomes the genitals only; that which disappears in that which
is enjoyed becomes that which is enjoyed; that which disappears
in that which is Prajapati becomes Prajapa~i only; that which
disappears
in nasmam
becomes naslnam only; that which
disappears
in kurmira
becomes kurmira
only; that which
disappears
in VI]nana becomes vijfiana only; that which
disappears in bliss becomes bhsa only; that which disappears in
turya becomes ~urya. only-(all
these) attain that which is
deathless, fearless, sorrow less, endless, and seedless."
Then He continued: "That which disappears in manas becomes manas Itself; that which disappears in the thinkable becomes
the thinkable itself; that which disappears in the moon becomes
the moon itself; that which disappears in s'is'u becomes sisu
itself; that which disappears in syena becomes syena itself; that
which disappears in vijfiana becomes vijfiana itself; that which
disappears
m ananda
becomes ananQa itself; that which
disappears in ~urya becomes turya itself-(all
these) attain that
which is deathless, fearless, sorrowless, endless, and seedless,"

BUBALA-UPANIBBA:tl

73

Then He continued: It That which disappears in buddhi

becomes buddhi itself; that which disappears in the certainly
knowable becomesthe certainly knowable itself j that which disappears in Brahma becomes Brahms himself; that which disappears in Krshna becomes Krshna himself; that which disappears in Surya becomes Surya itself; that which disappears
in vijfiana becomes vijfiana itself; that which disappears in
ananqa becomes ananqa itself; that which disappears in turye,
becomes turya itself-(all these) attain that which is deathless,
fearless, sorrowless, endless, and seedless."
Then He continued: "That which disappears in ahankera becomes ahankara itself; that which disappears in that which
is acted upon by ahankara becomes that itself; that which
disappears in Rudra becomes Rudra himself; that which disappears in asura becomes asura itself; that which disappears in
sveta becomes sveta itself; that which disappears in vijfiana
becomesvijfiana itself; that which disappears in anang.abecomes
anang.a itself; that which disappears in turya becomes turya
itself-(all these) attain that which is deathless, fearless, sorrowless, endless, and seedless."
Then He continued: "That which disappears in chitta becomes chitta itself; that which disappears in that which is acted
uponby chitta becomesthat itself; that which disappears in Kshetrajfia becomes Kshetrajfia itself; that which disappears in bhasvati: becomes bhasvatt itself; that whch disappears in naga
becomesnsga itself; that which disappears in vijfiana becomes
vijfiana itself; that which disappears in ananda becomes ananda
itself; that which disappears in turya becoms turys. itself-(aU
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 neither born, nor dies, nor is deluded,
nor split, nor burnt, nor cut-yea, he does not feel angry, and
hence he is said to be Atma, capable of burning all. Such an
Atma is neither attained by a hundred sayings, nor by (the
reading of) many scriptures, nor by mere intelligence, nor by
hearing from others, nor by understanding, nor by Vedas, nor
10

74

THIRTY

MINOR UPANISHAJ;>S

by scriptures, nor by severe tapas, nor sankhya, nor yoga, nor

observances of the orders of the life, nor by any other means
(than the following). Devoted Brahmanas who repeat the
Vedas according to rules and who worship Him with praise attain
Him. He who is quiescent, self-controlled, indifferent to worldly
objects and resigned, having centred his mind on Atma sees
Atma and becomes one with the Atma of all, as also he who
knows this."
KHA~DA

Then Raikva asked Him: "0 Lord, where do all things

rest? He replied: "In the worlds of Rasatala (or nether worlds)."
"In what are these (Rasatala worlds) woven warp and
woof? " He replied: "In the worlds of Bhuh."
"In what are these(worlds of Bhiib) woven warp and woof?"
He replied: " In the worlds of Bhuvah."
"In what are these (Bhuvah worlds) woven warp and
woof)" "In the worlds of Suvah."
"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 Brahman, like beads (in a rosary) warp-wise
and woof-wise."
Then he said: " All these rest in A~mii.)and he who knows
this, becomes Atma itself. Thus is the exposition of NirvaJ,la.

75

SUBlLAUPANISHA~

Thus is the exposition of the Vedas ; yea, thus is the exposition

of the Vedas."
KHA~DA

Again Raikva

asked

Him:"

XI
0 Lord!

what

is the seat of

Atma which is replete with vijiiana? and how does it leave the
body and pervade the universe?" To this He replied: "There is
a mass of red flesh in the middle of the heart.
In it, there is
a lotus called dahara,
It buds forth in many petals like a.
water-lily.
In the middle of it is an ocean (samudra).'
In
its midst is a koka 2 (bird). In it there are four nadis. They
are rama, arama, Ichchha and punarbhava.
Of these, ramji leads
a man of virtue to a happy world. Arama leads one of sins
into the world of sins. (Passing) through Lchchhs [nadi), one
gets whatever he remembers.
Through punarbhava,
he splits
open the sheaths; after splitting open the sheaths, he splits
open the skull of the head; then he splits open prthivi j then
apas ; then 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 one with the
supreme God. Beyond this, there is neither Sat nor asat, nor
Sat-asat,
Thus is the exposition of Nirvsna ; and thus is the
exposition of the Vedas ; yea, thus is the exposition of the Vedas,"
KHA~DA

XII

"Anna (food) came from NarayaJ).a. It was first cooked in

Brahmaloka
in the Mahe-aamvartaka
fire. Again it was
cooked in tho sun; again it was cooked in kravyadi (lit., the
fire that burns raw flesh, etc.) ; again it was cooked in jwslaktla
(the flaming kila); then it became pure and not stale (or
fresh).
One should eat whatever has fallen to his lot and
without

begging;

one should never beg any (food)."

1 The

ocean probably refers to iikisic space.

Koka probably refers to Bamsa.
3 In thia
chapter
are rela.ted the different fires, the first or primordial
or food-aubstanoe
has to pass through in order to become the gross food.
S

anna

76

THIRTY

MINOR UPANIS~S
KHA~DA

Xln

" The wise man should conduct himself like a lad, with the
nature of a. child, without
company, blameless, silent and
wise and without exercising any authority.
This description of
Kaivalya is stated by Prajapati.
Having found with certitude
the supreme seat, one should dwell under a tree with torn cloths,
unaccompanied, single and engaged In samadhi, He should be
longing after the attaining of Atma and having attained tlns
object, he is desireless, his desires have decayed.
He fears
none, though he finds the cause of death in such as elephants,
lions, gadflies, musquitoes, ichneuma, serpents, Yakshas, Rakshasas, and Gandharvas.
He will 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;

ii.kas' is the

heart

of

all sounds;

avyakta is the heart of gitas (or sounds); mrtyu is the heart of

all Sattvas; and m:rtyu becomes one with the Supreme. And
beyond Him, there is neither Sat nor asat, nor Sat-asa~. Thus
is the exposition

of Nirvana ; thus

is the

exposition

of the

Veq.as ; yea, thus is the exposition of the Vedas."

KHA~DA

XIV'

" Prthivi is the food, and apas is the eater; apas is the food,
and jyotis (or fire) is the eater; jyotis is the food, and vayu is the
eater; vayu is the food, and akaa' is the eater; and akaa' is the food
and the indriyas (organs) are the eaters; indriyas are the food and
manas is the eater; manas is the food, and buddhi is the eater;
buddhi is the food, and avyakta is the eater; avyakta is the
food , and akshara is the eater;
akshara is the food, and
1 The causes and effects are herein given out, the cause of an effect becoming itself the effect of a higher cause.

SUBlLA-UPANISHA:Q

77

mrtyn is the eater; and mnyu becomes one with the Supreme.
Beyond Him, there is neither Sat nor asat, nor Sat-asat. Thus
is the exposition of NirvaQa, and thus is the exposition of
the Vedas ; yea, thus is the exposition of the Vedas."
KHAJ:'IDA

XV

Again Raikva asked: "0 Lord, when this Vijiiana-ghana

goes out (of the body or the universe), what does it burn and
how?" To which He replied: "When it goes away, it burns
praua, apana, vyana, udana, samana, vairambha, mukhya, antaryama, prabhafijana, kumara, syena, krshna, sveta, and naga.
Then it burns prthivi, apaa, tejas, vayu, and akaS'; then it
burns the waking, the dreaming, the dreamless sleeping and the
fourth states as well as the maharlokas and worlds higher;
then it burns the lokaloka (the highest world formmg a limit
to the other worlds). 'I'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
akshara; it burns mrtyu; and mrtyu becomes one with the
great Lord. Beyond Him, there is neither Sat nor asat, nor
Sat-asat. Thus is the exposition of Nirvena, and thus is the
exposition of the Vedas , yea} thus is the exposition of the
VeQ.as."
KHAJ:'lDA

XVI

"This Subala-Bija-Brahma-Upanisha9. should neither be

given out nor taught to one who has not controlled his passions,
who has no sons, who has not gone to a Guru, and having 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 has supreme devotion to the Lord and es
much to his Guru. Then these truths shine in his great soul.
Thus is the exposition of Nirvsna ; thus is the exposition of
the Vedas ; yea, thus is the exposition of the Vedas."

TEJOBIN:pU

'_UP .A.NISH.A.:P
OF

K~SH~A-YAJURVE:pA
CHAPTER

PARAM-.I;>HYANA
(the supreme meditation) should be upon tejobindu, which is the Atma of the universe, which is seated
in the heart, which is of the size of an atom, which pertains
to S'iva, which is quiescent and which is gross and subtle, as also
above these qualities. That alone should be the qhyana of
the Munis as well 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 which is difficult to
attain. One whose food is moderate, whose anger has been controlled, who has given up all love for society, who has subdued
his passions, who has overcome all pairs (heat and cold
etc.), who has given up his egoism, who does not bless anyone
nor take anything from others, and also who goes where they natura.lly ought not to go, and naturally would not go where they
like to go-such persons also obtain three" in the face. Hamsa
is said to have three seats. Therefore know it is the greatest of
mysteries, without sleep and without support. It is very subtle,
of the form of Soma, and is the supreme seat of Vishnu, That
seat has three faces, three gUJ.1asand three qha.tus, and is formless, motionless, changeless, sizeless, and supportless. That
seat is without upadhi, and is above the reach of speech and
1 '-rejas is spiritual
light a.nd bindn is seed; hence the seed or source
of spiritual light.
~ This probably refers to the tria.ngle appearing in the disciples.

TEJOBINJ;>U-UPANIBHAJ;>

79

mind. It is Svabhava (Self or nature) reachable only by bhava

(being). The indestructible seat is associateless, without bliss,
beyond mind, difficult to perceive, emancipated and changeless.
It should be meditated upon as the liberated, the eternal, the
permanent and the indestructible. It is Brahman, is aqhyatma
(or the deity presiding as Atma) and is the highest seat of
Vishuu. It is inconceivable, of the nature of Chiq.atma and
above the akiiS',is! void and non-void, and beyond the void, and
is abiding in the heart. There is (in It) neither meditation nor
meditator, nor the meditated, nor the non-meditated. It is not
the universe. It is the highest space; it is neither supreme nor
above the supreme. It is inconceivable, unknowable, non-truth,
and not the highest. It is realised by the Munis, but the Devas
do not know the snpreme One. Avarice, delusion, fear, pride,
passion, anger, sin, heat, cold, hunger, thirst, thought and
fancy- (all these do not exist in It). (In It) there is no pride of
(belonging to) the Brahmana caste, nor is there the collection of
the knot of salvation. (In It) there is no fear, no happiness, no
pains, neither fame nor disgrace. That which is without these
states is the supreme Brahman.
Yama' (forbearance), niyama (religious observance), tyaga
(renunciation), mouna (silence) according to time and place,
asana (posture), mulabandha, seeing all bodies as equal, the
position of the eye, prana-samyamana (control of breath),
pratyahii.ra (subjugation of the senses), dharana, atma-g,hyana
and aamadhi-e-these are spoken of as the parts (of yoga) in
order. That is called yama in which one controls all his organs
(of sense and actions) through the vijiii:i.nathat all is Brahman;
this should be practised often and often. Niyama, in which
there is the supreme bliss enjoyed through the flowing (or
inclination) of the mind towards things of the same (spiritual)
kind, (viz., Brahman) and the abandoning of things differing
from one another is practised by the sages as a rule. In tyaga
(renunciation), one abandons the manifestations (or objects) of
the universe through the cognition of Atma that is Sat and Chit.
This is practised by the great and is the giver of immediate salva1

All these parts of yoga are explained here from the sta.ndpoint of veQinta.

80

THIRTY

MINOR Ul'ANIS~S

tion. Mouna (the silence), in which, without reaching That,

speech returns along with mind, is fit to be attained by the
Yogins and should be ever worshipped by the ignorant (even).
How is it possible to speak of "That ", from which speech returns? How should it be described as the universe as there is no
word to describe it? It is" That" which is (really) called
silence, and which is naturally understood (as such). There
is silence in children, but with words (latent) ; whereas the knowers of Brahman have it (silence) but without words. That
should be known as "the lonely seat" in which there is no man
in the beginning, middle, or end, and through which all this
(universe) is fully pervaded. The illusion of Brahma and all
other beings takes place within one twinkling (of His eye).
That should be known as asana (posture), in which one has with
ease and without fatigue(uninterrupted) meditation of Brahman;
that is described by the word kala (time), that is endless bliss
and that is secondless. Everything else is the destroyer of
happiness. That is called siddhssana (siddha-poetnre) in which
the siddhas (psychical personages) have succeeded in realising
the endless One as the support of the universe containing all
the elements, etc. That is called the mulabandha, which is
the Mula. (root) of all worlds, and through which the root Chitta
is (bandha) bound. It should be always practised by the
Rajayogins.
One after having known the equality of the angas (or
parts of yoga) point to one and the same Brahman, should be
absorbed in that equal (or uniform) Brahman; if not, there is
not that equality (attained). Then like a dry tree, there is
straightness (or nniformity throughout). Making one's vision
full of spiritual wisdom, 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 j but it should be directed towards that
seat (of Brahman) wherein the cessation of seer, the seen, and
sight will take place, and not towards the tip of the nose. That is
called praI)ayama (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

TEJOBINl;lU-UPANIBRAl;l

81

(the conception of the reality of) the universe, is said to

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 known 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 seeing
Brahman wherever the mind goes, the <}haraI,la of the mind
is obtained.
J)haral)a is thought of highly by the wise.
By
4hii.ral)a is meant that state
where one indulges in the
good thought, cc I am Brahman alone," and is without any
support.
This dhyana is the giver of supreme bliss. Being
first in a state of changelessness, and then thoroughly forgetting (even) that state owing to the cognition of the (true)
nature of Brahman-this
is called samadhi. This kind of bliss
should be practised (or enjoyed) by a wise person till his cognition itself united ina moment with the state of pratyag (Atma).
Then this King of Yogms becomes a Siddha, and is without any
aid (outside himself). Then he will attain a state, inexpressible
and unthinkable.
When samadhi is practised, the following obstacles arise
with great force-absence
of right inquiry, laziness, inclination
to enjoyment, absorption (in material object), tamas, distraction,
impatience, sweat, and absent-mindedness.
All these obstacles
should be overcome by inquirers into Brahman.
Through bhavavrttis (worldly thoughts), one gets into them. Through S'iinya
-vrttis (void or empty thoughts),
one gets into them. But
through the vrttis of Brahman, one gets fullness. Therefore one
should develop fullness through this means (of Brahman).
He
who abandons this vrtti of Brahman, which is very purifying
and supreme-that
man lives in vain like a beast. But he who
understands this vrtti (of Brahman), and having understood it
makes advances in it, becomes a good and blessed person, deserving to be worshipped by the three worlds.
Those who are
greatly developed through the ripening (of their past karmas)
attain the state of Brahman; others are simply reciters of words.
11

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UPANIBHA:t3

'I'hose who are clever in arguments about Brahman, but are without the action pertaining to Brahman, and who are greatly attached to the world-those certainly are born again and again (in
this world) through their ajfiii.na; (the former) never remain, even
for half a moment-without the vrHi of Brahman, like Brahmii.
and others, Sanaka,' 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 jiiana 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 ends
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 the
earth, it is akas', it is the books, it is the three Vedas, it is the
Brahman, it is the religious vow, it is Jrva, it is Aja (the unborn),
it is Brahma, it is Vishnu, it is Rudra ; it is I, it is Atmii, it is
the Guru. It is the aim, it is sacrifice, it is the body, it i13manas,
it is chitta, it is happiness, it is viq.ya; it is the undifferentiated,
it is the eternal, it is the supreme, it is everything. 0 six-faced
one, different from It there is nothing. None, none but It; It
is 1. It is gross, it is subtle, it is knowable, it is thou; it is the
mysterious; it is the knower; it is existence, it is mother, it is
father, it is brother, it is husband, it is Sutra (Atma), it is Virat.
1 Sanaka is one of the four Kumiiras in the Puriinas who refused to oreate , Suka.
is the son of Yec!.a.Yyiia.
s The Kumiira is the Bon of Siva called Kiin;ikeya the six-faced, symbolising
the aiz-faced Mars in one sense.

TEJOBINl)U-UPANISHAl)

83

It is the body, it is the head, it is the internal, it is the external,

it is full, it is nectar, it is gotra (clan), it is grba (the house), it
is the preservable, it is the moon, it is the stars, it is the sun, it
is tbe holy seat. It is forgiveness, it is patience, it is the guuas,
it is the witness. It is a friend, it is a relative, it is an ally, it
is the king, town, kingdom and subjects. It is Om, japa, meditation, tbe seat, the one worthy to be taken (in), the heart, the
Jyotis, Swarga (heaven) and Self."
" All the partless and non-dual essence should be regarded
as Chinmatra. Ohinmatra alone is the Absolute Consciousness;
and this partless non-dual essence alone is the (real) essence.
All having consciousness alone except those having changes,
are Ohmmatra,
All this is Chinmatra. He IS Chinmaya; the
state of Xtma is known as Chinmstra and the partless non-dual
essence. The whole world is Chinmatra,
Your state and my
state are Chinmatra.
AkaS', earth, water, vayu, agni, Brahms,
Vishuu, S'iva and all else that exist or do not, are Chiumatra.
That which is the partless non-dual essence is Chinmatra. All
the past, present, and future are Chinmatrl1. Substance and
time are Chinmatra.
Knowledge and tbe knowable are Chinmatra. The knower is Chinmatra. Everything is Chinmatra,
Every speech is Chinmatra. Whatever else is Chinmatra. As!\t
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 Chinmstra, If the seer and the seen
are Chinmstra, then they are always Chinmaya. All things
wondrous are Ohinmstra. The (gross) body is Chinmatra, as
also the subtle and causal bodies. There IS nothing beyond
Chinmatra. I and thou are Chinmatra. Form and non-form
are Chinmatra, Virtue and vice are Chinmatra, The body is
a symbol of Chinmatra, Sankalpa, knowing, mantra, and
others, the gods invoked in mantras, the gods presiding over the
eight quarters, the phenomenal and the supreme Brahman are
nothing but Chinmatra. There is nothing without Chinmatra.
Maya is nothing without Chinmatra. Pujli (worship) is nothing
without Chinmatra, Meditation, truth, sheaths and others, the
(eight) vaans, silence, non-silence, and indifference to objects

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-are nothing without Chinmatra, Everything is from Chinmatra,

Whatever is seen and however seen-c-it rs Chinmatra so far.
Whatever exists and however distant, is Chinmatra. Whatever
elements exist, whatever is perceived, and whatever is veqantaall these are Ohinmatra, Without Chinmatra, there is no motion,
no Moksha and no goal aimed at. Everythmg is Chinmatra,
Brahmau that is the partless non-dual essence is known to be nothing but Chinmatra, Thou, 0 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 everywhere) will at once be emancipated through this spiritual
wisdom. He is his own Guru with this profound spiritual
wisdom. Thus ends the second chapter of Tejobindu."
CHAPTER

III

The Kumara addressed his father (again):" Please explain to

me the realisation of Atma." To which the great Siva said: "I
am of the nature of the Parabrahman.
I am the supreme
bliss. I am solely of the nature of divine wisdom. I am the
sole supreme, the sole quiescence, the sole Chinmaya, the sole unconditioned, the sole permanent and the sole SaHva. I am the' I '
that has given up 'I ', I am one that IS WIthout anything. I am
full of Chiqakas'. I am the sole fourth one. I am the sole one
above the fourth (state of turya), I am of the nature of (pure)
consciousnesa. I am ever of the nature of the bliss-consciousness.
I am of the nature of the non-dual. I am ever of a pure nature,
solely of the nature of divine wisdom, of the nature of happiness,
without fancies, desires or diseases, of the nature of bliss,
without changes or differentiations, and of the nature of the
eternal one essence and Chinmatra, My real nature is indescribable, of endless bliss, 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 one who plays
with (my) Atma. I am Atma and Sadssiva, My nature is Atmic spiritual effulgence. I am the essence of the jyotis of
Atma. I am without beginning, middle, or end. I am like the

TEJOBINJ;m

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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 of the eternal gesha
[serpent-time}.
I am ever beyond all. My nature is beyond
form. My form is supreme akas'. My nature is of the bliss of
earth. I am ever without speech. My nature is the all-seat
(foundation of all). I am ever replete with consciousness,without the attachment of body, without thought, without the modifications of chitta, the sole essence of Chidatma, beyond the
visibility of all and of the form of vision. My nature is ever
full. I am ever fully contented, the all, and Brahman, and the
very consciousness; I am ' I '. My nature is of the earth. I
am the great .Atma and the supreme of the supreme; I appear
sometimes as different from myself j sometimes as possessing a
body, sometimes as a pupil and sometimes as the basis of the
worlds. I am beyond the three periods of tune, am worshipped
by the Vedas, am determined by the sciences and am fixed in
the chitta. There is nothing left out by me, neither the earth
nor any other objects here. Know that there is nothing which
is out of myself. I am Brahma, a Siddha, the eternally pure,
non-dual one, Brahman, without old age or death. I shine by
myself; I am my own Atma, my own goal, enjoy myself, play in
myself, have my own spiritual effulgence, am my own greatness,
and am used to play in my own Atma, look on my own Atma and
am in myself happily seated. I have my own Atma as the
residue, stay in my own consciousness, and play happily in the
kingdom of my own Atma. Sitting on the real throne of my
own Atmii., I think of nothing else but my own Atma. I am
Chidrupa alone, Brahman alone, Sachchidananda, the secondless, the one replete with bliss and the sole Brahman
and ever without anything, have the bliss of my own Atma,
the unconditioned bliss, and am always Atma-AkaS'. I alone am
in the heart like ChiQ.aQ.itya(the consciousness-sun). I am
content in my own Atma.,have ao form, or no decay, am without
the number one, have the nature of an unconditionod and
emancipated one, and I am subtler than a.ImS'; I am without the existence of beginning or end, of the nature of the

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all-illuminating, the bliss greater than the great, of the sole

nature of Sat, of the nature of pure Moksha, of the nature of
truth and bliss, full of spiritual wisdomand bliss, of the nature
of wisdomalone, and of the nature of Sachchidananda. All this
is Brahman alone. There is none other than Brahman and that
is'!'.
"l am Brahman that IS Sat, and bliss, and the ancient. The
word 'thou' and the word 'that' are not different from me.
I am of the nature of consciousness. I am alone the great
S'iva. I am beyond the nature of existence. I am of the nature of happiness. As there is nothing that can witness me, I
am without the state of witness. Being purely of the nature of
Brahman, I am the eternal Atma. I alone am the AqlS'esha(the
primeval S'esha).' I alone am the S'esha. I am without name
and form, of the nature of bliss, of the nature of being unperceivable by the senses, and of the nature of all beings; 1 have
neither bondage nor salvation. I am of the form of eternal
bliss. I am the primeval consciousness alone, the partless and
non-dual essence, beyond reach of speech and mind, of the
nature of bliss everywhere, of the nature of fullness everywhere,
of the nature of earthly bliss, of the nature of contentment
everywhere, the supreme nectary essence, and the one and
secondless Sat, ('l:iz.,) 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 Veqas.
I am of the nature of the emancipated and emancipation, of
Nirvanic bliss, of truth and wisdom, of Sat alone and bliss, of
the one beyond the fourth, of one without fancy, and ever of the
nature of Aja (the unborn). I am without passion or faults. I
am the pure, the enlightened, the eternal, the all-pervading and
of the nature of the significance of Om, of the spotless, and of
Chit. I am neither existing nor non-existing. I am not of the
nature of anything. I am of the nature of the actionless. I am
without parts. I have no semblance, uo manas, no sense, no
buddhi, no change, none of the three bodies, neither the waking,
dreaming', or dreamless sleeping states. I am neither of the nature
of the three pains nor of the three desires. I have neither
1

Besha, meaning remainder is the serpent representing time.

TEJOBINl;)U-UPANIBHAl;)

87

S'rava:r;tanor manana in Ohidatma in order to attain salvation.

There is nothing like me or unlike me. There is nothing within me. I have none of the three bodies.
"The nature of manas is unreal, the nature of buddhi is unreal, the nature of aham (the' I ') is unreal; but I am the unconditioned, the permanent and the unborn. The three bodies are
uureal, the three periods of time are unreal, the three gUl,lasare
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 the Real and of the nature of Chit. The
Miirtis (Brahm a, Vishnu, and Rudra having limitation) are unreal,
all the creation is unreal, all the tattvas are unreal, but know
that I am the great S'adssiva. The master and the disciple are
unreal, the mantra of the Guru is unreal, that which is seen is
unreal, but know me to be the Real. Whatever is thought of
is unreal, whatever is lawful is unreal, whatever is beneficial is
unreal, but know me to be the Real. Know the Purusha (ego)
to be unreal, know the enjoyments to be unreal, know things
seen and heard are unreal as also the one woven warp-wise and
woof-wise, viz., this universe; cause and non-cause are unreal,
things lost or obtained are unreal. Pains and happiness are
unreal, all and non-all are unreal, gain and loss are unreal,
victory and defeat are unreal. All the sound, all the touch,
all the forms, all the taste, all the smell, and all ajiiana are
unreal. Everything is always unreal-the mundane existence
is unreal-all
the gUl,lasare 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 sight,
destroys all other mantras, destroys all the sins of body and
birth, the noose of Yama, the pains of duality, the thought of
difference, the pains of thought, the disease of buddhi, the
bondage of chitta, all diseases, all griefs and passions instantaneously, the power of anger, the modifications of chitta,
sankalpa, crores of sins, all actions and the ajiiana of Atma.
The mantra 'I am Brahman' gives indescribable bliss, gives
the state of ajada (the non-inertness or the undecaying) and

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kills the demon of non-Atma. The thunderbolt' I am Brahman'

clears all the hill of not-A~ma. The wheel' I am Brahman' destroys the asuras of not-Atma. The mantra' I am Brahman' will
relieve all (persons). The mantra' I am Brahman' gives spiritual wisdom and bliss. There are seven crores of great mantras
and there are vratas (vows) of (or yielding) hundred crores of
births. Raving given up all other mantras, one should ever
practise this mantra. He obtains at once salvation, and there is
not even a particle of doubt about it. Thus ends the third chapter
of the Tejobindu-Upanishad,"
CHAPTER

IV

The Kumsra asked the great Lord: "Please explain to me

the nature of Jivanmuk~i (embodied salvation) and videhamukti
(disembodied salvation)." To which the great s'iva replied:
" I am ChicJatma. I am Para-Atma. I am the Nirguna, greater
than the great. One who will simply stay in A~ma is called a
Jivanmukta. He who realises: 'I am beyond the three bodies,
I am the pure consciousness and I am Brahman,' is said to be a
Jivanmukta.
He is said to be a -Iivanmukta, who realises: 'I
am of the nature of the blissful and of the supreme bliss, and I
have neither body nor any other thing except the certitude" I
am Brahman" only'. He is said to be a J'ivanmukta who has
not at all got the 'I' in myself, but who stays in Ohinmstra
(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 Atrna is of the nature of
pure consciousness, who has given up all affinities (for objects),
who has unconditioned bliss, whose Atma is tranquil, who has
got no other thought (thau ItseH) , and who is devoid of the
thought of the existence of anything. He is said to be a Jrvsnmukta who realises: 'I have no chitta, no buddhi, 110 ahankara.,
no sense, no body at any time, no pral)as, no Maya, no passion
and no anger, I am the great, I have nothing of these objects or

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89

of the world, and I have no sin, no characteristics, no eye, no manas, no ear, no nose, no tongue, no hand, no waking, no dreaming,
or causal state in the least or the fourth state.' He is said to be
a Jrvanmukta, 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 soat, no relative, no birth,
no speech, no wealth, no virtue, no vice, no duty, no auspiciousness,
no Jrva, not even the three worlds, no salvation, no dnality, no
Vedas, no mandatory rules, no proximity, no distance, no knowledge, no secrecy, no Guru, no disciple, no diminution, no excess,
no Brahms, no Vishnu, no Rudra, no moon, no earth, no water,
no vayu, no akaS', no agni, no clan, no lakshya (object aimed
at), no mundane existence, no meditator, no object of meditation,
no manas, no cold, no heat, no thirst, no hunger, no friend, no
foe, no illusion, no victory, no past, present, or future, no
quarters, nothing to be said or heard in the least, nothing to be
gone (or attained) to, nothing to be contemplated, enjoyed or
remembered, no enjoyment, no desire, no yoga, no absorption,
no garrulity, no quietude, no bondage, no love, no joy, no
instant joy, no hugeness, no smallness, neither length nor
shortness, neither increase nor decrease, neither adhysropa
(illusory attribution) nor apavada (withdrawal of that conception)
no oneness, no manyness, no blindness, no dullness, no skill, no
flesh, no blood, no lymph, no skin, no marrow, no bone, no skin,
none of the seven q.hatus, no whiteness, no redness, no blueness,
no heat, no gain, neither importance nor non-importance, no
delusion, no perseverance, no mystery, no race, nothing to be
abandoned or received, nothing to be laughed at, no policy, no
religious vow, no fault, no bewailments, no happiness, neither
knower nor knowledge nor the knowable, no Self, nothing
belonging to you or to me, neither you nor I, and neither old
age nor youth nor manhood; but I am certainly Brahman. " I
am certainly Brahman. I am Chit, I am Chit".' He is said to
be a Jtvanmukta who cognizes: 'I am Brahman alone, I am Chit
alone, I am the supreme.' No doubt need be entertained about
this j 'I am Hamsa itself, I remain of my own will, I can Bee
12

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myself through myself, 1 reign happy in the kingdom of Atma

and enjoy in myself the bliss of my own Atma.' He is a Jrvanmukta who is himself, the foremost and the 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, and who is a great
mouni (observer of silence). He is a Videhamukta who remains
in Chinmatra alone without (even) thinking thus: 'I am all
Atma, the Atma that is equal (or the same) in all, the pure, without one, the non-dual, the all, the self only, the birthless 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-l am
Chit alone.' He is a Videhamukta who having abandoned the
thought: '1 alone am the Brahman' is filled with bliss. He is a
Videhamukta who having given up the certainty of the existence or
non-existence of all objects is pure Ohidenanda (the consciousnessbliss), who having abandoned (the thought): 'I am Brahman'
(or) '1 am not Brahman' does not mingle his Atma with anything,
anywhere or at any time, who is ever silent with the silence of
Satya, who does nothing, who has gone beyond gUJ}.as,whose
Atma haa become the All, the great, and the purifier of the
elements, who does not cognize the change of time, matter,
place, himself or other differences, who does not see (the 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 without (them), whose Atma is divine and yet without
Devas, whose A.tmais measurable and yet without measure, whose
Atma is without inertness and within everyone, whose Atma is
devoid of any sankalpa, who thinks always: 'I am Ohinmstra, I
am simply Paramatman, I am only of the nature of spiritual
wisdom, I am only of the nature of Sat, I am afraid of nothing
in this world,' and w10 is without the conception of Devas, Vedas
and sciences, All this is consciousness, etc.,' and regards all as
void. He is a Videhanmkja who has realised himself to be
Ohaitanya, alone, who is remaining at ease in the pleasure-garden

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91

of his own Atma, whose Atma is of an illimitable nature, who

is without the conception of the small and the great, and who
is the fourth of the fourth state and the supreme bliss. He
is a Videhamukta whose Atma is nameless and formless, who is
the great spiritual wisdom of the nature of bliss, and of the
nature of the state beyond turya, who is neither auspicious nor
inauspicious, who has yoga as his Atma, whose Atma is associated with yoga, who is free from bondage or freedom, without
gUJ)aor non-guna, without space, time, etc., without the witnessable and the witness, without the small or the great, and without the cognition of the universe or even the cognition of the
nature of Brahman, but who finds his spiritual effulgence in his
own nature, who finds bliss in himself, whose bliss is beyond the
scope of words and mind, and whose thought is beyond the
beyond. He is said to be a Videhatnukta who has gone beyond
(or mastered quite) the modifications of chitta, who illumines
such modifications, and whose Atma is without any modifications
at all. In that case, he is neither embodied nor disembodied.
If such a thought is entertained (even), for a moment, then he
is surrounded (in thought) by all. 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 nectar of
Brahman, who has the nectar of Brahman as medicine, who is
devoted to the juice of the nectar of Brahman, who is immersed
in that juice,who has the beneficent worship of the Brshmio bliss,
who is not satiated with the juice of the nectar of Brahman, who
realises Brahmic bliss, who cogmzes the S'iva bliss in Brahmic
bliss, who has the effulgence of the essence of Brahmic bliss, who
has become one with it, who lives in the household of Brahmic
bliss, has mounted the car of Brahmic bliss, who has an imponderable Chit being one with it, who is supporting (all), being
full of it, who associates with me having it, who stays in Atma
having that bliss and who thinks:' All this is of the nature of
Atma, there is nothing else beside Atma, all is Atma, I am
Atma, the great Atma, the supreme Atma, and Atma of the
form of bliss.' He who thinks: 'My nature is full, I am the great
A~m8, I am the all-contented and the permanent Atma. I am

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UPANIBHAD.S

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 ohangeless, I am the quiescent Atma; and I am the
many Atma.'
He who does not think this is Jivatma and that
is Parama~ma,
whose Atma is of the nature of the emancipated
and the non-emancipated, but without emancipation or bondage,
whose Atma is of the nature of the dual and the non-dual one,
but without duality and non-duahty , whose Atma is of the
nature
of the All and the non-All, but without them; whose
Atma is of the nature of the happiness arismg from objects
obtained and enjoyed, but without It; and who is devoid of any
sankalpa-e-auch
a man is a Videhamukta,
He whose Atma is
partless,
stainless,
enlightened,
Purusha,
without bliss, etc.,
of the nature of nectar, of the nature of the three periods of
time, but without them; whose Atma is entire and non-measurable, being subject to proof though without proof; whose
Atma. is the eternal and the witness, but without eternality
and witness; whose Atma. is of the nature of the secondless, who
is the self-shining one without a second, whose Atma cannot be

measured by viqya

and avi<J.ya but without them; whose Atma

is without conditionedness
or unoonditionedness,
who is without
this or the higher worlds, whose Atma is without the six things
beginning
with sama, who is without the qualifications of the
aspirant after salvation,
whose Atma is without gross, subtle,
causal, and the fourth bodies, and without the anna, prsna,
manas, and vijfiana sheaths;
whose Atma is of the nature of
a.nanqa (bliss) sheath, but without five sheaths; whose Atma is
of the nature of nirvikalpa,
is devoid of sankalpa, without the
characteristics
of the visible or the audible, and of the nature
of void, owing to unceasing samadhi, who is without beginning,
middle, or end; whose A~ma is devoid of the word Prajfiana, who
is without the idea (I am Brahman,' whose Atma is devoid (of the
thought)
of 'thou
art', who is without the thought 'this is
Atma.', whose 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 indestructible
and the Chi~a.tma, whose Atma is not the one
which can be known by Atma and whose A.tma has neither

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'fEJOBIN:pU -UP ANISHAl;)

light nor darkness.

Such a personage is a Videhamukta,
Look
only upon Atmii.; know It as your own. Enjoy your Atma yourself, and stay in peace. 0 six-faced one, be content in your
own Atma, be wandering in your owu Atma, and be enjoying
yeur own A~mii.. Then you will attain Videhamukti,"
CHAPTER

The Sage named Nidagha addressed the venerable Rbhu :

"0 Lord please explain to me the discrimination of Atma from
non-Atma.'
The Sage replied thus:
"The furthest limit of all yak (speech) is Brahman; the
furthest limit to all thoughts is the Guru.' That which is of the
nature of all causes and effects but yet without them, that
which

is without

sankalpa,

of the nature

of all bliss and the

auspicious, that which is the great one of the nature of bliss,

that which illuminates all luminaries and that which is full
of the bliss of nada (spiritual sound), without any enjoyment
and contemplation and beyond nadas and kalas (parts)-that
is
Atmii., that is the 'I',
the indestructible.
Beiug devoid of all
the difference of Atmii. and non-Atma, of heterogeneity
and
homogeneity, and of quiescence and non-quiescence-that
is the
one J yotis at the end of nada,
Being remote from the conception of Maha-vakyii.rtha (i. e., the meaning of Maha-vakyas)
as well of ' I am Brahman,' being devoid of or without the conception of the word and the meaning, and being devoid of the
conception of the destructible

and indestructible-that
is the one
Being without the conception ' I am
the partless non-dual essence' or 'I am the blissful,' and being
of the nature of the one beyond all-that
is one Jyotis at the end
of nada, He who is devoid of the significance of Atma (viz.,

Jyetis at the end of nsda.

motion) and devoid of Sachchidananda-e-he

is alone Atma,
the eternal.
He who is undefinable and unreachable
by
the words of the Vedas, who has neither externals
nor
internals, and whose symbol is either the universe or Brahman-he
1

~i

is undoubtedly

Herein is given the hint

and II. Gnru.

Atma.
ILS

He

who has no body,

nor

to the di1ference of flUlctions between an Ishta-

94

THIRTY

MINOR UPANISHAJ,lS

is a Jrva made up of the elements and their compounds,

who has neither form nor name, neither the enjoyable nor the
enjoyer, neither Sa~ nor asat, neither preservation nor regeneration, neither gUI;lanor non-guna-s-that is undoubtedly my
A~ma. He who has neither the described nor description, neither
sravana nor manana, neither Guru nor disciple, neither the
world of the Devas nor the Devas nor Asuras, neither duty nor
non-duty, neither the immaculate nor non-immaculate, neither
time nor non-time, neither certainty nor doubt, neither mantra
nor non-mantra, neither science nor non-science, neither the seer
nor the sight which is subtle, nor the nectar of time-that is Atma.
Rest assured that not-Atma is a misnomer. There is no manas
as not-Atma. There is no world as not-A~ma. Owing to the
absence of all sankalpas and to the giving up of all actions,
Brahman alone remains, and there is no not-Atma. Being devoid
of the three bodies, the three periods of time, the three guI;las
of Jrva, the three pains and the three worlds, and following the
saying '.All is Brahman,' know that there is nothing to be known
through the absence of chitta; there is no old age through the
absence of body; no motion through the absence of legs; no
action through the absence of hands; no death through the
absence of creatures; no happiness through the absence of
buddhi ; no virtue, no purity, no fear, no repetition of mantras,
no Guru nor disciple. There is no second in the absence of
one. Where there is not the second, there is not the first.
Where there is truth alone, there is no non-truth possible; where
there is non-truth alone, there is no truth possible. If you regard a
thing auspicious as inauspicious, then auspiciousness is desired
(as separate) from inauspioiousness. If you regard fear as nonfear, then fear will arise out of non-fear. If bondage should
become emancipation, then in the absence of bondage will be no
emancipation. If birth should imply death, then in the absence of birth, there is no death. If 'thou' should imply
I I,'
then in the absence of 'thou' there is no 'I '. If' this'
should be 'that,' 'this' does not exist in the absence of
that '. If being should imply non-being, then non-being will
imply being. If an effect implies a cause, then in the absence
f

95

TEJOBINJ;lU-UP ANIBH~

of effect, there is no cause. If duality implies non-duality, then

in the absence of duality, there is no non-duality. 1 there
should be the seen, then there is the eye (or sight); in the
absence of the seen, there is no eye. In the absence of the
interior, there is no exterior. If there should be fullness, then
non-fullness is possible. Therefore (all) this exists nowhere.
Neither you nor I, nor this nor these exist. There exists no
(object of ) comparison in the true one. There is no simile in
the unborn. There is (in it) no mind to think.
I am the supreme Brahman. This world is Brahman only. Thou and I are
Brahman only. I am Chinmstra simply, and there is no notAtma. Rest assured of it. This universe is not (really at all).
This universe is not (really) at all. It was nowhere produced
and stays nowhere. Some say that chitta is the universe. Not
at all. It exists not. Neither the universe nor chitta nor
ahankara nor Jrva exists (really). Neither the creation of Maya
nor Maya itself exists (really). Fear does not (really) exist.
Actor, action, hearing, thinking, the two samadhis, the measurer,
the measure, ajfiana and aviveka-none of these exists (truly)
anywhere. Therefore the four moving considerations and the
three kinds of relationship exist not. There is no Ganga, no
Gaya, no Setu (bridge), no elements or anything else, no earth,
water, fire, vayu, and akits' anywhere, no Devas, no guardians of
the four quarters, no Vedas, no Guru, no distance, no proximity,
no time, no middle, no non-duality, no truth, no untruth, no
bondage, no emancipation, no Sat, no asat, no happiness, etc.,
no class, no motion, no caste, and no worldly business. All is
Brahman only and nothing else-all is Brahman only and nothing else. There exists 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 uttered by the mouth, whatever is thought
by manas, whatever is determined by buddhi, whatever is
cognized by chitta-all these do not exist. There is no Yogin or
1

1 The four moving considerations (of vedanta) are subject (Brahman),

object, relationship, and the qualified person.

96

THIRTY

MINOR UPANIBHA~B

yoga then. All are and are not. Neither day nor night, neither
bathing nor contemplating, neither delusion nor non-delusionall these do not exist then. Know that is no not-Atma.
"The Vedas, Sciences, Puranas, effect and cause, Isvara
and the world and the elements and mankind-all these are
unreal. There is no doubt of it. Bondage, salvation, happiness,
relatives, meditation, chitta, the Devas, the demons, the secondary and the primary, the high and the low-all these are unreal.
There is no doubt of it. Whatever is uttered by the mouth,
whatever is willed by sankalpa, whatever is thought by manasall these are unreal. Whatever is determined by the buddhi,
whatever is cognized by chitta, whatever is discussed by the
religious books, whatever is seen by the eye and heard by the
ears, and whatever exists as Sat, as also the ear, the eye, and
the limbs-all these are unreal. Whatever is described as such
and such, whatever is thought as so-and-so, all the existing
thoughts such as 'thou art I', ' that is this,' and' He is I,' and
whatever happens in moksha, as also all sankalpas, delusion,
illusory attribution, mysteries and all the diversities of enjoyment and sin-all these do not exist. So is also not-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, Brahms is the creator, Rudra is the destroyer-know that these undoubtedly are false. Bathing,
utterings of mantras, japas (religious austerities) homo.
(sacrifice), study of the Vedas, worship of the Devas, mantra,
tantra, association with the good, the unfolding of the
faults of gUI).ai,the working of the internal organ, the result of
aviq.ya, and the many crores of mundane eggs-all these are
unreal. Whatever is spoken of as true according to the verdict
of all teachers, whatever is seen in this world and whatever
exists-all these are unreal. Whatever is uttered by words,
whatever is ascertained, spoken, enjoyed, given or done byanyone, whatever action is done, good or bad, whatever is done as
truth-know all these to be unreal. Thou alone art the transcendental Atma and the supreme Guru of the form of a.kiiS',which
is devoid of fitness (for it) and of the nature of all creatures.

TEJOBINJ;>U-UPANISHAJ;>

97

Thou art Brahman; thou art time; and thou art Brahman, that
is ever and imponderable.
Thou art everywhere, of all forms,
and full of consciousuess.
Thou art the truth.
Thou art
one that has mastered the siddhis, and thou art the ancient, the
emancipated, emancipation,
the nectar of bliss, the God, the
quiescent, the diseaselesa, Brahman the full, and greater than
the g-reat. Thou art impartial, Sat and the ancient knowledge,
recognised by the words 'Truth, etc '. Thou art devoid of all
parts.
Thou art the ever-existing-thou
appearest as Brahma,
Rudra, Indra, etc.-thou
art above the illusion of the universe
-thou
shinest in all elements-thou
art without sankalpa in all
-thou art known by means of the underlying meaning of all
scriptures;
thou art ever content and ever happily seated (in thyself);
thou art without
motion; etc.
In all
things, thou art without any characteristics;
in all things
thon art contemplated by Vishnu and other Devas at all times;
thou hast the nature of Chit, thou art Chinmii.tra unchecked,
thou stay est in Atma itself, thou art void of everything and
without gUlfas, thou art bliss, the great, the one secondless, the
state of Sat and asat, the knower, the known, the seer, the
nature of Sachchidgnanda, the lord of Devas, the all-pervading,
the deathless, the moving, the motionless, the all and the non-all
with quiescence and non-quiescence, Sat alone, Sat commonly
(found in all), of the form of Nitya-Siddha (the unconditioned
developed one), and yet devoid of all siddhis. There is not an
atom which thou dost not penetrate; but yet thou art without
it. Thou art devoid of existence and non-existence as also the
aim and object aimed at. Thou art changeless, decayless, beyond
all nadas, without kii.la or kashta. (divisions of time) and without
Brahma, Vishl).u, and S'iva. Thou lookest into the nature of
each and art above the nature of each. 'I'hou art immersed in
the bliss of Se1. 'I'hou art the monarch of the kingdom of
Self, and yet without the conception of Self. Thou art of the
nature of fullness and incompleteness.
There is nothing that
thou seest which is not in thyself.
Thou dost not stir out of thy
nature.
Thou actest according to the nature of each. Thou art
nothing but the nature of each. Have no doubt 'thou art 1'.

IS

98

THIRTY

MINOR UPANISHAl?S

"This universe and everything in it, whether the Beer or

the seen, resembles the horns of a hare (or are illusory). Earth,
water, agni, vsyu, akss', manas, buddhi, ahankara, tejas, the
worlds and the sphere of the universe, destruction, birth,
truth, virtue, vice, gain, desires, passion, anger, greed, the
object of meditation, wisdom, guru, disciple, limitation,
the beginning and end, auspiciousness, the past, present, and
future, the aim and the object of aim, mental restraint, inquiry,
contentment, enjoyer, enjoyment, etc., the eight parts of yoga,
yama, etc., the going and coming (of life), the beginning, middle and end, that which 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 classes, Bhuh and
other worlds, all the castes and orders of life with the rules laid
down for each, mantras and tantras, science and nescience, all
the VeQas, the inert and the non-inert, bondage and salvation,
spiritual wisdom and non-wisdom, the enlightened and the nonenlightened, duality and non-duality, the conclusion of all
Veg.antas and S'astras, the theory of the existence of all souls
and that of one soul only, whatever is thought by chitta,
whatever is willed by sankalpa, whatever is determined by
buddhi, whatever one hears and sees, whatever the guru
instructs, whatever is sensed by all the organs, whatever is discussed in mimamsd, whatever is ascertained by nyaya (philosophy) and by the great ones who have reached the other side
of the Vedas, the saying 'S'IVa destroys the world, Vishnu
protects it, and Brahma creates it', whatever is found in the
puranae, whatever is ascertained by the Vedas, and is the
signification of all the Vedas-e-all these resemble the horns of a
hare. The conception 'I am the body' is spoken of as the
internal organ j the conception 'I am the body' is spoken of as
the great mundane existence; the conception 'I am the body'
constitutes the whole universe. The conception 'I am the
body' is spoken of as the knot of the heart, as non-wisdom, as
the state of asat, as nescience, as the dual, as the true
Jiva and as with parts, is certainly the great sin, and is the
disease generated by the fault of thirst after desires. That

TEJOBINJ?

U-UP ANISHAJ;>

99

which is sankalpa, the three pains, passion, anger, bondage, all

the miseries, all the faults and the various forms of time-know
these to be the result of manas.
Manas alone IS the whole
world, the ever-deluding,
the mundane existence, the three
worlds, the great pains, the old age and others, death and the
great sin, the sankalpa, the Ji:va, the chitta, the ahanksra,
the bondage, the internal
organ and earth, water, agni,
vayil, and ii.kaS'. Sound, touch, form, taste, and odour,
the five sheaths, the wakmg, the dreaming,
and dreamless
sleeping states, the guardians of the eight quarters, Vas us,
Rudras, Adityas, the seen, the inert, the pairs and non-wisdom-eall these are the products of manas. Rest assured that there is
no reality in all that is sankalpa,
The whole world, the guru,
disciple, etc., do not exist, yea, do not exist. Thus ends the
fifth chapter of this Upanishad."
CHAPTER

VI

Rbhu continued again; "Know everything as Sachchinmaya

(full of Sat and consciousness).
It pervades everything.
Saohchidsnanda is non-dual, decayless, alone and other than all.
It is 'I '. It alone is akaS' and' thou'.
It is 1. There is (in it)
no manas, no buddhi, no ahankara, no chitta, or the collection of
these-neither
'thou'
nor I, nor anything else nor everything.
Brahman alone is. Sentence, words, Vedas, letters, beginning,
middle, or end, truth, law, pleasure, pain, existence, maya, prakrti,
body, face, nose, tongue, palate, teeth, lip, forehead, expiration
and inspiration, sweat, bone, blood, urine, distance, proximity,
limb, belly, crown, the movement of hands and feet, S'astras, command, the knower, the known, and the knowledge, the waking,
dreaming and dreamless sleeping and the fourth state-all these do
not belong to me. Everything is Sachchinmaya interwoven. No attributes pertammg to body, elements and spirit, no root, no vision,
no Taijesa, no Prajfia, no Viret, no Sutratma, no Isvara, and no
going or coming, neither gain nor loss, neither the acceptable nor
the rejectable, nor the censurable, neither the pure nor the impure,
neither

the stout nor the lean, no sorrow, time, space, speech,

100

THIRTY

MINOR UPANISHAl}S

all, fear, duality, tree, grass or mountain, no meditation, no

siddhi of yoga, no Brahmana, Kshattriya
or VaiS'ya, no
bird or beast, or limb, no greed, delusion, pride, malice, passion, anger or others, no woman, S'iiqra, castes or others, nothing
that is eatable or enjoyable, no increase or decrease, no belief in
the Vedas, no speech, no worldliness or unworldliness, no transaction, no folly, no measure or measured, no enjoyment or
enjoyed, no friends, son, etc., father, mother, or sister, no birth or
death, no growth, body or 'I', no emptiness or fullness, no
internal organs or mundane existence, no night, no day, no Brahma, Vishnu, or S'iva, no week, fortnight, month, or year, no unsteadiness, no Brahmaloka, Vaiknntha,
Kailasa and others, no
Swarga, Indra, Agniloka, Agni, Yamaloka, Yama, vayuloka,
guardians of the world, three worlds-e-Bhub.Bhuvah, Svah, Pat ala
or surface of earth, no science, nescience, maya, prakrti, inertness,
permanency, transience, destruction, movement, running, object
of meditation, bathing, mantra or object, no adorable object,
anointment or SIpping with water, no flower, fruit, sandal, light
waved before god, praise, prostrations or circumambulation, no
entreaty,
conception of separateness even, oblation of food,
offered food, sacrifice, actions,
abuse, praise, Gayatri and
sandhi (period of junction, such as twilight, etc.), no mental
state, calamity, evil desire, bad soul, chandala (low caste person)
pulkasa, unbearableness,
unspeakable ness, kirata
(hunter),
kaitava (demon), partiality, partisanship,
ornament, chief, or
pride, no manyness, no oneness, durability, triad, tetrad, greatness, smallness, fullness, or delusion,
no kaitava, Benares,
tapas, clan, family, sutra, greatness, poverty, girl, old woman
or widow, no pollution, birth, introvision or illusion, no sacred
sentences, identity, or the siddhis, anima, etc.
"Everything
being consciousness alone, there is no fault
in anything.
Everything
being of the nature of Sat alone, is
Sachchidananda
only. Brahman alone is everything and there
is nothmg else. So ''l'hat' is ' I', ' That' is 'I '. 'That' alone
is '1 '. ' 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

TEJOBINJ;>U-UPANISHAJ;>

101

without any manas, any buddhi, organs or body. I am Brahman

alone not perceivable.
I am Brahman alone and not Jiva. I am
Brahman alone and not liable to change.
I am Brahman alone
and not inert.
I am Brahman alone and have no death.
I am
Brahman alone and have no praJ).as. I am Brahman alone and
greater than the great.
'I'his is Brahman.
Great is Brahman.
Truth is Brahman.
It is all-pervadmg.
Time is Brahman.
Kala is Brahman. Happiness is Brahman. It is self-shining. One
is Brahman.
Two is Brahman.
Delusion is Brahman.
Sama
and others are Brahman.
Badness is Brahman.
Goodness is
Brahman.
It is of the form of restraint, quiescence, the allpervading and the all-powerful.
'I'he Loka (world) is Brahman.
Guru is Brahman.
Disciple is Brahman.
It is Sadasiva.
(That
which) is before is Brahman.
(That which WIll be) hereafter is
Brahman.
Purity is Brahman.
Auspiciousness
and inauspiciousness are Brahman.
Jiva always is Brahman.
I am SaohchiQ.ananQ.a. All are of the nature of Brahman.
The universe is
said to be of the nature of Brahman.
Brahman is itself. There
is no doubt of it. There is nothmg out of itself.
The letter Om
of the form of consciousness is Brahman alone. Everything
is itself.
I alone am the whole universe and the highest
seat, have crossed the gUJ).asand am greater than the great,
the supreme Brahman, Guru of Gurns, the support of all and
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 grass different from Atma.
There is not husk different from Brahman.
The whole universe
is of the nature of Atma. All this is of the nature of Brahman.
Asat IS not of the nature of Brahman.
There IS not a grass 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 Brahman like I-ness or you-ness.
Whatever is seen in
this world, whatever is spoken of by the people, whatever is
enjoyed everywhere-all
these are asat (unreal) only. The differences arising from the actor, action, qualities, likes, taste
and gender-all

these arise from asat and are (but) pleasura.ble.

102

THIRTY

MINOR UPANISHAJ,>S

The differences arising from time, objects, actions, success or

defeat and whatever else-all these are simply asat, The internal
organ is asat. The organs are asat, All the prii.J;las,the
collections of all these, the five sheaths, the five deities, the six
changes, the six enemies, the six seasons, and the six tastes,
are asat, I am Sachclndananda.
The universe is rootless. I
am Atma alone, Chit and Anan<;1
a. The scenes of mundane
existence are not different. I am the Truth of the nature of
Ananda and of the nature of the imponderable Chit. All this
is of the nature of jfiana.
"I am the secondless, having jfiana and bhss. I am of the
nature of an illuminator of all things. I am of the nature of
all non-being. I alone shine always. Therefore how can I
with such a nature become asat ? That which is called
, thou' is the great Brahman of the nature of the bliss of
consciousness and of the nature of chit having chidakss and
chit alone as the great bliss. Atma alone is ' I '. .Asat is not
'I '. I am Kutastha, the great guru and Sachchidanande,
alone. I am this born universe. No time, no universe, no maya,
no prakrtl (in me). I alone am the Hari. Personally, I alone
am the Sadasrve, I am of the nature of pure consciousness. I
am the enjoyer of pure saHva. I am the only essence full of
chit. Everything is Brahman and Brahman alone. Everything
is Brahman and is chit alone. I am of the nature of the alllatent and the all-witness. I am the supreme Atma, the supreme
Jyotis, the supreme wealth, the supreme goal, the essence of all
vedantas, the subject discussed in all the S'iistras 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, Vasuq.eva, the birthless, and the
deathless Brahma, Chig.akaS',the unconditioned, the stainless,
the immaculate, the emancipated, the utterly emancipated, the
aoulless, the formless and of the nature of the non-created
universe.
" The universe which is assumed as truth and non-truth does
not really exist. Brahman is of the nature of eternal bliss and

'fEJOBINJ)U-UPANISB.AJ)

103

is even by itself. It is endless, decayless, quiescent and of one

nature only. If anything is other than myself, then it is as nnreal
as the mirage in an oasis. If one should be afraid of the son of a
barren woman, OJ' if a powerful elephant be killed by means of
the horns of a hare, then the world (really is). If one (person)
can quench his thirst by drinking the waters of the mirage, or if
one should be killed by the horns of a man, then the universe really
is. 'I'he universe exists always in the true Gandharva city (merely
unreal). When the blueness of the sky really exists in it, then
the universe really is. When the silver in mother-of-pearl can
be used in making an ornament, when a man is bitten by (the
conception of) a snake in a rope, when the flaming fire is
quenched by means of a golden arrow, when milky food is
obtained in the (barren) forest of Vindhya (mountains}, when
cooking can take place by means of the fuel of (wet) plantain
trees, when a female (baby) just born begins to cook, when
curds resume the state of milk, or when the milk (milked) goes
back through the teats of a cow, then will the universe really
be. When the dust of the earth shall be produced in the ocean,
when the maddened elephant is tied by means of the hair of a
tortoise, when (mountain) Meru is shaken by the thread in the
stalk of a lotus, when the ocean is bound by its rows of tides,
when the fire flames downwards, when flame shall become
(really) cold, when the lotus shall grow out of flaming fire,
when Indranila (sapphire) arises in the great mountains, when
Meru comes and sits in the lotus-eye, when a mountain can
become the offspring of a black bee, when Meru shall shake,
when a lion is killed by a gnat, when the three worlds can be
found in the space of the hollow of an atom, when the fire
which burns a straw shall last for a long time, when the objects
seen in a dream shall come in the waking state, when the
current of a river shall stand still (0 itself), when the delivery
of a barren woman shall be fruitful, when the crow shall walk
like a swan, when the mule shall fight with a lion, when a great
ass shall walk like an elephant, when the full moon shall
become a sun, when Rii.hu(one of the nodes) shall abandon the
Bun and the mOOD,when a good crop shall arise out of the

104

THIRTY

MINOR UPANISHAJ;>S

waste (burnt) seeds, when the poor shall enjoy the happiness
of the rich, when the lions shall be conquered by the bravery
of dogs, when the heart of Jfianis is known by fools, when
the ocean is drunk by the dogs without any remainder, when
the pure a;kas' shall fall upon men, when heaven shall fall on
the earth, when the flower in the sky shall emit fragrance, when
a forest appearing in pure akas' shall move, and when reflection shall arise in a glass simply (without mercury or 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 really
not. All this is the result of maya. Therefore, there
should be Brahma-Bhavana,
If misery shonld arise from the
conception of' I am the body,' then it is certain' I am
Brahman.' The knot of the heart is the wheel of Brahman,
which cuts asunder the knot of existence. When doubt arises
in one, he should have faith in Brahman. That non-dual 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 vijfiana is Brahman alone. Abandoning all
action, contemplate' I am Brahman,' 'I am Brahman'.
There is no doubt of this. I am Brahman of the nature of chit.
I am of the nature of Saohchidananda.
"This great science of S'ankara should never be explained
to any ordmary person, to an atheist or to a faithless, ill-behaved
or evil-minded person. It should be, after due examination,
given to the high-souled ones whose minds are purified with
devotion to their gurus. It should be taught for a year and
a half. Leaving off thoroughly and entirely the practice

'fEJOBIN:~>U- UPANI8HA~

105

recommended by the (other) Upanishads, one should study the

Tejobinq.u-Upanishaq always with delight. By once studying
it, he becomes one with Brahman. Thus ends the sixth
chapter. Thus ends the Upanishad."

BRAHMOP ANISH.A:P

OF

K~SH~A- YAJURVEJ)A
[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 better consummation of the nirguna
dhysna.]

OM. S'aunaka MahaS'ala questioned the holy Sage Pippalada

of the AIigiras gotra thus: "In this beautiful Brahmapura of
body, the fit residence of divine beings, how are (the deities of)
vak, etc., located? How do they function? To whom belongs
this power? He to whom this power belongs, what is He?"
Pippalada then having deeply considered, imparted to him
the Brahmavidys (divine wisdom), that most excellent of
all things. "It is pral}.a (i.e.,) Atmii.. It is Atma 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-pervading, in this divine Brahmapura
(of body), rules (all). The Jrva (identifying himself with) the
indriyas, rules them like a spider. The spider throws out
from a single thread out of his body a whole web, and
draws it into himself by that same thread; so prsna, whenever it goes, draws after it the objects of its creation (vak, etc.),
During snshupti, (the pral}.a)goes to its seat (Brahman) through
the nadia of which is the qevata, like an eagle, that making air
as the means of communication, reaches his abode. They say,
as devadatta, though beaten (during sushupti) by a stick, etc.,
does not move, so also the actor does not suffer or enjoy for the
1In this Upanishad, the Southern Indian edition begins later on but the other
portions also are given as being fuller.

BRAHMOPANISHAJ)

107

merits or demerits of religious actions. Just as a child obtains happiness without desiring for it (in play), so also qevaqaHa obtains
happiness in sushupti. He certainly knows, (being) Param-Jyotis,
and the person desiring jyotis, enjoys bliss in the contemplation
of jyotis. Then he comes back to the dream-plane by the same
way, like a caterpillar.
It remaining on a blade of grass, first
puts forward its foot on another blade in front, conveys its
body to it, and having got a firm hold of it, then only leaves the
former and not before.
So this is the jagrata state.
As
this (devadatta) bears at the same time eight skulls, so this
jagrata, the source of Devas and Vedas, chngs to a man like the
breasts in a woman. During the jagrata avastha, merit and
demerit are postulated of this Deva (power) ; he is capable of
great expansion and is the inner mover. He IS khaga (bird),
karkata (crab), pushkara (akas'), prana, pain, parapara, Atma
and Brahman. 'I'his deity causes to know. He who knows thus
obtains Brahman, the supreme, the support of all things, and
the Kshetrajfia,
He obtains Brahman, the supreme, support
of all things, and the Kshetrajfia,
1" The Pursuha has four seats-navel,
heart, neck, and head.
There Brahman with the four feet specially shines. Those feet
are jagrata, svapna, sushupti, and turya, In jagrata he is Brahms,
in svapna Vishnu, in sushupti Rudra, and in turya the supreme
Akshara. He is Ag.ltya, Vishnu, Isvara, Purusha, prsna, jiva, agni,
the resplendent.
'I'he Para-Brahman
shines in the midst of

these. He is without manas, ear, hands, feet, and light.

There
the worlds are no worlds, Devas no Devas, Vedas no Vedas, sacrifices no sacrifices, mother no mother, father no father, daughterin-law no daughter-in-law,
chandala no chandsla, paulkasa no
paulkasa, s'ramana no s'ramana, hermits no hermits; so one only
Brahman shines as different.
In the Hrdayskas' (akas'in the
heart) is the Chiq.akaS'. That is Brahman. It is extremely subtle.
The Hrq.ayakiis' can be known.
This moves in it. In Brahman,
everything is strung.
Those who thus know the Lord know
everything.
In him the Devas, the worlds, the Pitrs and the
ij.shis do not rule. He who has awakened knows everything.
1 The

South Indian Edition begiDli here.

108

THIRTY MINOR UPANIBHA~S

.AU the Devas are in the heart; in the heart are all
the pra~as: in the heart are prana, jyotis and that threeplied holy thread. In the heart in Chaitanya, it (praI;la)
is.
Put on the yajfiopavita (holy thread), the supreme, the
holy, which came into existence along with the Prajspati,
which gives long life and which is very excellent; let this gIve
you strength and tejas. The wise man having shaved his head
completely, should throwaway the external thread. He should
wear, as the holy thread, the supreme and indestructible
Brahman. It is called sutra, because suchana~ (indicating)
(that the Atma is in the heart). Sutra means the supreme
abode. He who knows that sutra is a vipra (brehmaua), 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 having a clear perception of Truth,
should wear the thread. Practising the noble yoga, the wise
man should abandon the external thread. He who wears the
Rutra as Brahman, he is an intelligent being. By wearing the
sutra, he is not polluted. They whose sii~rais within, whose
yajfiopavite, is jfiana-they only know the sii~ra, and, they only
wear the yajfiopavite,in this world. Those whose tuft of hair is
jiia.na, who are firmly grounded in jiiana and whose yajiiopavita
is jiiana, consider jnana only as supreme. Juana is holy and excellent. He whose s'ikha (tuft of hair) is joana like the B'ikhi
(flame of agni)-he, the wise one, only wears a true s'ikha ;
others wear a mere tuft of hair. '1'hose brahmanaa and others
who perform the ceremonies prescribed in the Vegas-they wear
this thread only as a symbol of their ceremonies. Those who
know the Vegas say that he only is a true brshmana who wears
the s'ikha of joana and whose yajfiopavita is the same (jnana).
This yajoopavita (Yajna means Vishun or sacrifice and Upavita
is that which surrounds; hence that which surrounds Viahnn) is
supreme and is the supreme refuge. He who wears that really
knows-he only wears the sutra, he is Yajoa (Vishnu) and he only
knows Yajoa (Vishuu). One God hidden in all things, pervades
all things and is the Inner Life of all things. He awards the fruits
1

This man~

is repeated whenenl' the holy thread is newly worn.

IlRARMOPANISHAJ,>

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 gUl).as (being seccndless). He is the
great wise one. He is the one doer among the many actionless 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 made Atma as the (upper)
arani (attritional piece of wood) and Pranava the lower arani,
by constant practice of dhyana one should see the concealed
deity. As the oil in the sesamum seed, as the ghee in the curds,
as the water in the rivers, aud as the fire in the arani, 80 they
who practise truth and austerities see HIm in the buddhi, As
the spider throws out and draws into itself the threads, fIl':} 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 jagra.ta it (jiva) dwells
in the eye, and during svapna in the throat; during sushupti, it
is in the heart and during turya in the head. '(Because buddhi
umtes] the Pratyagatma with the Paratnatma, the worship of
sanq.hya(union) arose. So we should perform sanCJ.hya.vanQ.ana
(rrtes), The aandhysvandana performed by dhyana,requires no
water. It; gives no trouble to the body or the speech. That
which unites all things is the sanCJ.hyaof the one-staffed
(sannyaeins}. Knowing That from which speech and mind turn
back without being able to obtain it and That which is the bliss
of jiva, the wise one is freed. 'I'he secret of Brahmavidya is to
reveal the real nature of the Atma., that is all-pervading, tha.t
is like ghee in the milk, that is the source of atmaviq.ya.and
tapas and to show that everything is in essence one.
" So ends the Brahmopanishad."

1 The five sentences {rom here relating to 8an4hyii. are not to be found ill
the South lndiaIl Edition.

V.AJRASUCHI '. UPANISHAQ

OF

SAMA. VB]) A.
I NOW proceed to declare the vajrasiichi-the weapon that is
the destroyer of ignorance-which condemns the ignorant and
praises the man of divine vision.
There are four castes-the
brahmana, the kshatriya,
the vaisya, and the s'uq.ra. Even the smrtis declare in accordance with the words of the vedas that the brahmana "alone
is the most important of them.
Then this remains to be examined. What is meant by the
brshmana ? Is it a jtvs ? Is it a body? Is it a class? Is it jiiana ?
Is it karma? Or is it a doer of dharma ?
To begin with: is jiva the brahmana ? No. Since the jiva is
the same in the many past and future bodies (of all persons), and
since the jiva is the same in all of the many bodies obtained
through the force of karma, therefore jrva is not the brahmana,
Then is the body the brahmana f No. Since the body, as
it is made up of the five elements, is the same for all people
down to ohandelas, ~etc., since old age and death, dharme,
and adharma are found to be common to them all, since there
is no absolute distinction that the brahmal}.asare white-coloured,
the kshatriyas red, the vaisyas yellow, and the S'u<}l'asdark, and
since in burning the corpse of his father, etc., the stain of
the murder of a brahmal}.a,etc., will accrue to the son, etc.,
therefore the body is not the brahmal}.a.
Lit., the diamoud-needle-Upaalehed.
) The lowest clus of persons among the HinqiiJ.

VAJRABti'CHI-UP

ANIBHA:{)

111

Then is a class the brii.hmat;la? No. Since many great Rshia

have sprung from other castes and orders of creation -ij,shya.S'fnga was born of deer; Kausike, of Kusa grass; Jambuka of
a jackal; Vii.lmiki of valmtka (an ant-hill) ; Vyasa of a fisherman'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 class is
not the brahmana.
Is jfiii.na the brahmav.a? No. Since there were many
kshatriyas and others well versed in the cognition of divine
Truth, therefore jfiana is not the brshmana,
Then is karma the brahmana ? No. Since the prsrabdha", safichita", and agami' karmas are the same for all beings,
and since all people perform their actions as impelled by karma,
therefore karma is not the brahmana,
Then is a doer of dharma (virtuous actions) the brshmane, 7
No. Since there are many kshatriyas, etc., who are givers of
gold, therefore a doer of virtuous actions is not the brahmana,
Who indeed then is brahmena ? 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
from the faults of the six stains" and the six changes, Sthat is of
the nature of truth, knowledge, bliss, and eternity, that is
without any change in itself, that is the substratum of all the
kalpas, that exists penetrating all things that pervades everything within and without as ii.kii.s',that is of nature of undivided
bliss, that cannot be reasoned about and that is known only by
direct cognition. He who by the reason of having obtained his
wishes is devoid of the faults of thirst after worldly objects
and passions, who is the possessor of the qualifications beginning
lOne of the celestial nymphs dancing in the court of Indra.
S The karmic affinities generated
by us in our former lives, the fruit of which
is being enjoyed in our present life.
S The
karmic affinities generated by us in our former hves and collected
togtlther to be enjoyed in our future lives.
The affinities generated by us in our present life to be enjoyed hereafter.
S The six stains-hunger,
thirst, grief, confusion, eld age, and death.
Birth, existenoe, etc.

112

TIDBTY

HINOB

UPANIBH..U.)B

with S'ama\ who is free from emotion, malice, thirst after worldly objects, desire, delusion, etc., whose mind is untouched by
pride, egoism, etc., who possesses all these qualities and meanshe only is the brshmana,
Such is the opinion of the vedas, the smrtis, the itihasa
and the pursnas, Otherwise one cannot obtain the status of
a brahmana;
One should meditate on his Atma as Saohchi<}.iina.q.a,
and the non-dual Brahman. Yea, one should meditate
on his Atma as the Sachohidananda Brahman. Such is the
Upanishad,

1 Sa.ma, ~a.ma., uparati, titikshii. samii~iina,

and B~t;lhii.

S'ARIRAKA-UPANISHAJ) ,
OF

K~SH~A- YAJURVEJ;>A.
OM. The body is a compound of prthiv1 (earth) and other
mahabhiitas (primordial elements, as apas or water, agni or
fire, vii.yu or air, and akii.s'). (In the body), that which is
hard is (of the essence of) earth; that which is liquid is (of
the essence of) water; that which is hot is (of the essence of)
fire; that which moves about is (of the essence of) vii.yu; that
which is perforated is (of the essence of) ii.kii.s'. The ear and
others are the jfiii.nenQ.riyas(organs of sense). The ear is of
the essence of akaS', the skin of the essence of vayu, the eye
of the essence of fire, the tongue of the essence of water, and
the nose of the essence of earth; sound, touch, form, taste, and
odour being respectively the objects of perception for these organs. These arose respectively out of the primordial elements,
beginning with earth. The mouth, the hands, the legs, the
organs of excretion and the organs of generation are the
kannendriyas (or organs of action). Their functions are respectively talking, lifting, walking, excretion, and enjoyment.
Antal}.karal}.a (or the internal organ) is of four kindsmanas, 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 ahankii.ra the
heart, and that of chit~a the navel. The bone, skin, nadia,
nerves, hair, and flesh are of the essence of earth. Urine,
1

This UpaIlislltl4 treats of Sa.rira or the body.

16

114

THIRTY

MINOR UPANIBH~S

phlegm, blood, sukla (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 essence of vayu.
Desire, anger, avarice, delusion, and fear are of the essence of
akii.s'. Sound, touch, form, taste, and odour are the properties of
earth : sound, touch, form, and taste are the properties of water:
sound, touch, and form, are the properties of fire: sound
and touch are the properties of vayu: sound alone is the
property
of akas'.
There are three gUJ.las (or qualities),
sattvika, rajasa, and tamasa. Non-killing, veracity, not stealing,
continence,
non-covetousness,
refraining
from
anger,
serving
the
guru,
purity
(in mind
and body), contentment, right conduct, abstinence from self-praise, freedom
from pompousness, firm conviction in the existence of God, and
not causing any injury to others-all
these are to be known as
sattvika-guJ.laB 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 rajaaa-gunas,
Sleep, sloth, delusion, desire,
copulation,

and theft are said by expounders

of the Vedas to be

tamasa-guJ).as.
Those having sattva.-guJ.la (go) up (viz., to higher
spheres)-those
having rajasa-guJ).a (stay) in the middle (viz.,
the sphere of earth)-those
having ~amasa-guJ).a (go) down (viz.,
to hell, etc.). Perfect (or divine) knowledge is of sattvikagUJ.la; knowledge of dharma is of rsjaea-guna,
and mental
darkness is of tamasa.
Jagrata
(waking
state),
svapna
(dreaming
state),
sushupti
(dreamless sleeping state), and
turya (the fourth state beyond these three)
are the four
states.
Jagrata
is (the state)
having (the play of) the
fourteen organs, the organs of sense (five), the organs of action
(five), and the four internal organs.
Svapna is (the state)
associated with the four internal organs.
Sushupti is (the state)
where the chitta is the only organ.
Turya is that state having
jiva alone. Regarding jivatma and Parama.tma (enjoying the
three states) of a person with opened eyes, with closed eyes, and
with eyes in an intermediate
state with neither, jiva is said to
be the Kshetrajiia

(the lord of the body).

The organs of sense

s'lRiRAKA-UP

ANISHAJ;>

115

(five), the organs of action (five), pral}.as (five), manas, and

buddhi=-all these seventeen are said to constitute the sukshma or
linga (viz., subtle) body. Manas, buddhi, ahanknra, akaS',vayu,
fire, water, and earth-these are the eight prakrtis (or matter) :
ear, skin, eye, tongue, nose the fifth, the organs of excretion,
the organs of secretion, hands, legs, speech the tenth, sound,
form, touch, taste, and odour are the fifteen modifications (of the
above eight prakrtis). Therefore the tattvas are twentythree. The twenty-fourth is avyakta (the undifferentiated
matter) or pradhana, Purusha is other than (or superior to)
this. Thus is the Upanishad,

GARBH.A.-UP ANISH.A.:P

OF

K~SH~ A-YAJURVEI;>A
OM. The body is composed of the five (elements); it exists in
the five (objects of sense, eto.), it has six supports: it is associated with the six gunaa ; it has seven g.ha~us(essential ingredients)
and three malas (impurities); it has three yonis (wombs) and is
formed of four kinds of food.
Why is the body said to be composed of five? Because
there are five elements in this body (1,iz.), prthivl, spas, agni,
vayu, and akiis'. In this body of five elements, what is the prthivi
element 7 what apas? what agni 7 what vayu? and what
akii.s'? 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' is that which is full of holes
(or tubes 2). Of these, prthivi is seen in supporting (objects),
apas in cohesion, tejas (or agni) in making forms visible, vayu
in moving, aklis' chiefly in avakas'a (viz., giving space). (Then
what are the five objects of sense, etc.P) The ear exists in
sound, the skin in touch, the eye 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, and
the genitals in enjoying. (Then) through bnddhi, one knows
and determines; through manas, he thinks and fancies; through
chitta, he recollects; through ahankara, he feels the idea of 'I',
Thus these perform their respective functions.
The Upanisha~ treating of embryo, etc.
a The Sanskrit word 'aushir&' mea.na perforated or tub11lar.

117

GARBHA-UPANISHAJ}

Whence the six supports? There are six kinds of rasas

(essences or tastes)-sweet,
sour, saltish, bitter, astringent, and
pungent.
The body depends upon them while they depend upon
the body. There are six changes of state (v~z.), the body
exists, is born, grows, matures, decays, and dies. And there are
also six chakras (wheels) depending on the dhamani (nerves),
(viz.), muladhara, svadhishthana, mampuraka, anahata, vis'uddhi,
and a.jna.
Also the gUl).as are six-kama
(passion) and others
and ssma (mental restraint) and others; there being properlyassociation (with the former) and devotion (to the latter). Then
there are seven kinds of sounds, ('l)iz.), shadja (sa), rshabha (ri),
ganc,lhara (ga), mad.hyama (ma), pafichama (pa), daivata (da),
and nishada (ni), which are stated to be seven agreeable and
disagreeable ones; and there are seven kinds of qhatus having
seven colours, (viz.),

sukla (white), rakta

(red), krshna

(dark-

blue or indigo), dhiimra (blue), pita (yellow), kapila (orange-red),

and pii.l).dara (yellowish white). In whomsoever these substances
arise and increase, the rasa (essence) is the cause of the one
following and so on (as stated below).
(These) rasas are six in
number j from the rasas (probably chyme) arises blood: from
blood, flesh; from flesh, at; from fat, bones; from bones, marrow; and from marrow, S'ukla (the male seminal fluid). From the
union of sukla and S'Ol).lta(the female vital energy), occurs garbha
(conception in the womb). Being stationed in the heart, it is
led. In the heart of persons, (there is) an mternal agni; in the
seat of agni, there is bile j in the seat of bile, there is vii.yu j in
the seat of vayu, is hrdya (heart or Atma).
Through having connection at the rtu (season) fit for
raising issues, it (the embryo formed in the womb) is like water
in the first night; in seven nights, it is like a bubble; at the end
of half a month, it becomes a ball. At the end of a month, it is
hardened; in two months, the head is formed; in three months,
the region about the feet j and in the fourth month, the region
about the stomach and the loins and also ankle is formed; in the
fifth month, the back (or spinal) bone; in the sixth, the face of the
nose, eyes, and ears; in the seventh, it becomes united with Jiva
(Atmit) ; in the ~ighth month, it becomes full (of all organs); in the

118

THIRTY

MINOR

UPANISHA~S

ninth, it becomes fatty. S'ukla belougs to men and s'onita to

women. Each (by itself) is neutral (or is powerless). (But in
their combination) a son is born when the father's seed preponderates. A daughter is born when the mother's seed preponderates.
Should both be equal, a eunuch is born. Since females have
more of passion, on account of their deriving more pleasure (than
males from sexual union), a greater number of females are
born. Action corresponds to the mental state (of the actor).
Hence the child (born) takes after (the thought of) the parents.
From parents with minds full of anxieties (at the time of union)
are born the blind, the lame, the hunchback, the dwarf, and the
limbless. (From impregnation) during the eclipses of the sun
and the moon, children are born with defective limbs. Increase
or decrease, similarities or dissimilarities of bodies arise (in
children) through the influence of time, place, action, dravya
(substance), and enjoyment. From a well-conducted intercourse
(or union), the child being born with the form of the father
possesses, his qualities, just as the image in a glass reflects truly
the original. When sukla bursts into two through the interaction (or blowing against one another) of the vayu of both
sukla and S'ot;lita,then twins (of the same sex) are born. In the
same manner when the retas (the seminal fluids), viz., (sukla
and sonita) of both the parents burst into two, then mixed
progeny (male and female) is the result. Among mankind, five
embryos (only can be formed at a pregnancy in the womb). A
womb with one embryo 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 (WIthinthe womb) is only once, then
the child becomes dried up (or contracted). By pouring (within) more than once, couples are (sometimes) born.
Then, (viz., in the ninth month), this (in the body) made of
the five elements and able to sense odour, taste, etc., through
tejas (spiritual fire), etc., which is also made up of the five elements-this cognizes the indestructible Omkara through its
deep wisdom and contemplation. It cognizes as the one letter

GARBHA-UPANISHA.J;l

119

(Om). Then there arise in the body the eight prakrtisl and
the sixteen vlkaras (changes). Through the food and drink of
the mother transmitted through her nadis, the child obtains
praJ,la. In the ninth month, it is fu1l 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 thinks thus:) "Many
thousands o wombs have been seen by me, many kinds of food
have been tasted (by me), and many breasts have been suckled
(by me). All parts of the world have been my place of
birth, as also my burning-ground in the past. In eighty-four
lakhs 2 of wombs, have I been born. I have been often born
and have often died. I have been subject to the cycle of rebirths very often. I have had birth and death, again birth
and death, and again birth (aud so on). There is much
suffering whilst living in the womb. Delusion and sorrow
attend every birth. In youth are sorrow, grie, dependence on
others, ignorance, the non-performance o what is beneficiall
laziness, and the performance o what is unfavourable. In
adult age, (the sources of sorrow are) attachment to sensual
objects and the groaning under the three kinds' of pain. In
old age anxiety, disease, ear of death, desires, love of self,
passion, anger, and
non-independence-aU
these produce very great suffering. This birth is the seed of sorrow,
and being of the orm of sorrow IS unbearable. I have not
attained the dharma of nivrtti, (viz., the means of overcomingthe
cycle of re-birth) nor have I acquired the means of yoga and
jfiana. Alas! I am sunk in the ocean of sorrow and find no
remedy 01'it. Fie on ajfiana ! fie on ajfiana ! fie on the troubles
caused by passion and anger; fie on the fetters of aamssra (the
mundane existence) ! I shall attain wisdomfrom 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
1 The eight prakrtis are miilaprakrti,
mahat, ahali.kiira, and the five elements;
the sixteen vikaras are the five organs of sense, the five organs of action, the five
priiJ;laS,and antahkarana.

2The Hindus believe in

S

80

many number of wombs to be born on the earth.

Those that arise from the body, the elements, and the ~eva.s.

120

THIRTY

MINOR UPA.NISHAJ,lS

of the fruit of emancipation. If I get myself freed from the

womb, I shall seek refuge in Mahssvara (the great Lord) who is
the cause of the extinction of all evil and bestower of the (four ')
ends of life. If I get myself freed from the womb, then I shall
seek refuge in that Lord of the world who is the Chig.atma of
all S'aktisand 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 pasupati (the lord of pasus or souls),
Rudra, Mahadeve, (the great Deva) and the Guru of the world.
If I get myself freed from the bondage of the womb, I shall perform great penances. If I get myself freed from the passage of
the womb, I shall worship Vishnu in my heart who is the bestower of nectar, who is bliss, who is NarayaJ;la,and who never
decays. I am now confined in my mother's womb; and were I
freed from its bonds, I shall please the divine Vasug.eva without
diverting my mind from Him. I am burnt through actions, good
and bad, committed by me alone before for the sake of others,
whilst those who enjoyed the fruits thereof have disappeared.
Through non-belief (unspirituality), I formerly gave up all fear
(of sin) and committed sins. I now reap their fruits. I shall
become a believer hereafter "."
Thus does the Jiva (Atma) within the (mother's womb)
contemplate again and again the many kinds of miseries (it had
undergone), and remembering always the miseries of the cycle
of re-births, becomes disgusted (with the material enjoyments
of the world), often fainting in the inmost centre (viz., heart)
of all creatures at (the idea of) his aviq.ya, desire, and karma.
Then this being, who had entered many hundreds of female
wombs of beings (in the previous births), comes to the
mouth of the womb wishing to obtain release. Here being
pressed by the yantra (neck of the uterus), it suffers much
trouble. Moreover it is much affected by prasuti (delivery)
vayn. As soon as it is born, it comes in contact with the
vaishnavt vayu and ceases to remember auything of the past;
1 They
are kama (passion), iirtha (acqnisition
mance of duty), and moksha (salvation).

of wealth),

dharma (perfor-

The reason why it remembers them seems to be that the jivatmi is in

the pineal gland then, prior to its coming down.

GARBHA-UPANIBHA:P

121

it also ceases to see far and to be the cognizer of the real.

Coming into contact with the earth, it becomes fierce-eyed a.nd
debased. The evil of the eye after it is rubbed with (or cleaned
by) water vanishes; and with it, vanishes memory of birth and
death, good and bad actions and their affinities. Then how does
he understand vayu, bile, and sleshma (phlegm)? When they
are in their proper state, they produce health: with their 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. When the bile is changed (otherwise), he becomes
changed and acts like a mad man. And that bile is agni. Agni
influenced by karma is kindled by vsyu, the source (or seat) of
virtue and vice, as fuel is kindled within (by fire) from without
(by the wind).
And of how many kinds is that agni? It has three bodies,
three retaa (seeds or progeny), three puras (cities), three 9ha~us,
and three kinds of agni threefold. Of these three, Vais'vanara is
bodiless. And that agni becomes (or is subdivided into) Jfiitnagni
(wisdom-fire), .I)arS'anagni (eye-fire), and Koshthagui (digestive
fire). Of these Jfianagni pertains to the mind; Darsansgni pertains to the senses i and Koshthitgni pertains to dahara and daily
cooks (or digests) equally whatever is eaten, drunk, licked, or
sucked through praQa and apana. J)arS'anii.gniis (in) the eye
itself and is the cause of vijfiaua and enables one to see all objects
of form. It has three seats, the (spiritual) eye itself being the
(primary) seat, and the eyeballs being the accessory seats.
Dakshinagni is in the heart, Garhapatya is in the belly, and in
the face is Ahavaniya. (In this sacrifice with the three agnis),
the Purusha is himself the sacrificer ; buddhi becomes his wife;
aantosha (contentment) becomes the 91kshii. (vow) taken; the
mind and the organs of the senses become the sacrificial vessels ;
the karmendriyas (organs of action) are the sacrificialinstruments.
In this sacrifice of the body, the several devas who become the
nvijas (sacrificial priests) perform their parts following the
master of the sacrifice, (viz., the true individuality), wherever
he goes. In this (sacrifice), the body is the sacrificial place,
16

122

THIRTY

lUNOR

UPANI8~S

the skull of the head is the fire-pit, the hairs are the knS'a
grass; the mouth is the antarvedi (raised platform in sacrifice); kama. (or passion) is the clarified butter; the period of
life is the period of sacrifice; naq.a (sonnd) produced in dahara
(heart) is the samaveq.a (recited during the sacrifice) ; vaikhari
is the yajus (or yajurveda hymns) ; para, pasyauti, and madhyama are the rks (or rgveda hymns); cruel words are the
atharvas (atharvaveda hymns) and khilas (supplementary texts
of each vedaj ; true words are the vyahrtisz. Life, strength,
and bile are the pasus (sacrificial creatures) and death is
avabhrta (the bath which concludes the sacrifice). In this sacrifice, the (three) fires blaze up and then according to (the desires
of) the wordly, the devas bless him. All who are living (in
this world) are the sacrificers. There is none living who does
not perform yajiia (sacrifice). This body is (created) for yajiia,
and arises out of yajiia and changes according to yajiia.. If
this yajiia is continued in a direction changed (from the right
course, or is abused), then it leads to an ocean of misery.
In this body, there are sixteen side-teeth, having each a
membrane (as its root) and fifteen openings. It (the body) is
measured by ninety-six digits. There are in it fourteen
nadi seats and 108 joints. There are seventy-two tubes
seats with seventy-two nadis between them, of which three
are important, viz., ida, ping-ala, and sushumna, the fourth
is puritat], and jlvata the fifth. Above jrvata is bile and
near bile is Puritati. Above the navel, two digits to the left of
it, is seated the source of bile. The food taken in is divided
into three parts-urine, fteces, and sara (the essence or chyme).
The urine dividing itself into two, spreads to the left below
the navel. The feeces is in the right side and is of seven
kinds. The sara is of five kinds and spreads itself over
the body. Hence the semen and blood are produced from
food and drink. In this body, vayn which is moving as praJila
is the Siitratma. Through it, one inspires and expires and
moves (his limbs). Without it, no limb of the body will be
1

Vaikhari

and the three

others

are the different

stages

of niida (sound).

Vyiihfps are parts of the Gii18tri Mantra, lIi~.,Bhiilj1, Bhuva~, SuvaJ,1.

GA.RBHA.-UPA.NISHA.:P

123

animated.
Through vayu, the current of blood is driven into tho
nadis from the chakra (plexus) of the heart, and those which
can be touched (on the body) are easily discernible.
The juicy
essences (of food) which arise out of digestion enter the womb
which is suspended in the stomach of the mother and coming
near the child's head nourishes the child's prana through the
sushumna (on the head or pineal gland).
Sushumna is the
Brahma-nadi.
Prana
and others
are
found there.
It
(prana) descends
lower and lower as the time of birth
approaches
and
settles
in the heart
when the child is
born. Through yoga, it should be brought from the middle
of the eyebrows to the end of suahumns (viz., the pineal
gland), when he becomes the cognizer of the Real like the child
in the womb. In the body of this nature, Atma is latent and
deathless, and is the witness and Purusha.
It lives in this
body, being enveloped (by maya).
PraJ}.i (or the jiva having
prana) has abhimjina (identification with the body) on account of
avicJ.ya. Ajfiana which surrounds it is the seed; the antahkarana
(internal organ) is the sprout and the body is the tree.
In this
tree (of body), there are eight crores of hairs, elghty hundreds of
joints, nine hundreds of tendons, eight palams of heart" twelve
palams of tongue, one prastha (or two palams) of bile; one
iidhaka of phlegm, one kudupa (or 1/4 prastha) of S'ukla. and two
prasthas of marrow. One should consider everything as evanescent, like the child in the womb (with its prana, etc.,) stationed
in the suehumna (of the head).
Then he becomes freed and
gets no more body. If not, an ignorant man becomes subject to
the cycle of re-births, etc., is exposed like a worm to the drink
of urine and freces, and undergoes in this body the sufferings
of hell. Therefore knowing all this, one should be averse to
worldly objects.
Thus ends the moksha-e'astra of Pippaleda-ethus ends the mokeha-eaatra
of Pippalsda.
Thus ends the

Upaniahad,

1 Eight palamB are 1/6 of a. lb. (a.vdp.)

+.ARAS.ARA- UP ANISHA:P

oy

S'UKLA-YAJURVEj)A
OM. Brhaspati asked Yajiiavalkya:
ec That which is called
Kurukshetra is the place of the sacrifice of the Devas and the
spiritual seat of all beings. Therefore where should one go
in order that he may cognize Kurukshetra, the place of the
sacrifice of the Devas and the spiritual seat of all beings?" (To
which Yajiiavalkya replied:) "Avimukta2 is Kurakshetra, the
place of the sacrifice of the Devas and of the study of Brahman,
because it is there that Rudra initiates one into the Tii.raka
Brahman when prsua (life) goes out. Through this, one becomes
immortal and the enjoyer of moksha. Therefore one should
always be in the midst of that place avimukta, and should never
leave, 0 reverend sir, avimukta." Thus said Yiijiiavalkya.
Then BharaQ.vaja asked Yii.jiiavalkya: "What is tii.raka ?
what is that which causes one to cross (this mundane existence)."
'I'o which Yajiiavalkya replied: "Om-Namo-Narayal,laya is the
~ii.ra.ka. It should be worshipped as Chi<Ja~ma. Om is a single
syllable and of the nature of Atma. Namah is of two syllables
and is of the nature of prakr~i (matter). Narayal,laya is of five
syllables and is of the nature of Parabrahman. He who knows
this becomes immortal. Through Om, is Brahms produced;
through Na is Vishnu produced; through Ma is Budrs produced;
through Na is ls'vara produced; through ns is the Ar;lda,.
Virat (or Virat of the universe) produced; through Ya is
3

This Upanisha9 treats of the sara (essence) for

It is one of the many names given to Benares.
3 ':j'iraka. is Om-from
fr, to cross.
I

tara

(crossing).

'fARABARA-UPANIBH~

125

Pnrnsha produced; through Na is Bhagavau (Lord) produced;

and through Ya is Parama.tma produced. 'I'his Ashtakahara
(eight syllables) of Na.rayaI).ais the supreme and the highest
Purusha, Thus is the Rgveda with the first foot (or half).
That which is Om is the indestructible, the supreme, and Brahman. That alone should be worshipped. It is this that is of
the eight subtle syllables. And this becomes eight, being of eight
forms. A is the first letter; U is the second; M is the third;
Bindu is the fourth; Naq.a is the fifth; Kala. is the sixth;
Kala~lta (that beyond kala) is the seventh; and that which is
beyond these is the eighth. It is called Taraka, becanse it
enables one to cross this mundane existence. Know that,
Taraka alone is Brahman and it alone should be worshipped."
The (following) verses may be quoted here: "From the
letter A came Brahma named Jambavan (the bear '}. From the
letter U came Upendra ", named Hari. From the letter :M: came
S'iva, known as Hanumii.n'. Bmdu is named IS'vara and is S'atrughna, the Lord of the discus Itself. Naq.ashould be known as
the great Lord named Bharata and the sound of the conch
itself. From Kala came the Purusha himself as Lakshmana and the bearer of the earth. Kalatita is known as the
goddess Sita Herself. That which is beyond is the Parama.tma
named S'ri-Ra.ma and is the highest Purusha. All this is the
explanation of the letter Om, which 13 the past, the present, and
future, and which is other than these (viz.,) taHva, mantra,
varna, (colour), g.evata (deity), chhandas (metre), rk, kala, sakti,
and srshti (creation). He who knows this becomes immortal.
(Thus is) Yajurveda with the second foot."
Then Bharaq.vaja asked Yajfiavalkya: "Through what
mantra is Paramii.tmii.pleased and shows his own Atma (to persons)? Please tell this." Yajfiavalkya replied:
"(1st Mantra:) Om. He who is S'ri-Paramatma, Ni.i.rayal;la,
and the Lord described by (the letter) A and is Jambavan (the
bear) and BhUl}.,Bhuvah, and Suvah : Salutation to Him."
1

.As the bear, Brahmi incarna.ted according to the' Rii.miiYBt;la.

'.
as well in the legs in man.
Rannmii.n is the inoarn.e.tion of vi.yn, one of the elements of Siva.

~ As Upendra, Vishr;1Uincarnates in the lower ~a

I

126

THIRTY

MINOR UPANISHA~S

"(2nd Mantra:) He who is Paramatma, NariiyaJ}.a, and the

Lord described by (the letter) U and is Upendra (or) Hsri and
Bhuh, Bhuvah, and Suvah : Salutation to Him.
"(3rd Mantra:) Om. He who is S'ri.Paramatmii., NarayaJ}.a,
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.Pararpiitmii., l\arayaJ;la,
the Lord of S'atru~hnal of the form of Binda and the Bhnh,
Bhuvah, and Suvah : Salutation to Him.
" (5th Mantra:) Om. He who is S'ri-Parama~mii, Narii.yaJ}.a,
and the Lord, and is Hharata of the form of Naq.a and the
BM!) Bhuvah, and Suvah : Salutation to Him.
(6th Mantra) Om. He who is S'ri.Paramatmii., Nani.yaJ}.a,
and the Lord, and is Lakshmana of the form of Kala and the
Bhuh, Bhuvah, and Suvah : Salutation to Him.
(7th Mantra:) Om. He who is S'ri.Paramatma, NarayaJ;la,
and the Lord, and is Kaliitita, tho Goddess Sita, of the form of
Chit and the Bhuh, Bhuvah, and Suvah : Salutation to Him.
"(8th Mantra:) Om. He who is S'ri-Paramatma, NiirayaJ.la,
and the Lord that is beyond that (Kalatita), is the supreme
Purusha, and is the ancient Purushottama, the eternal, the
immaculate, the enlightened, the emancipated, the true, the
highest bliss, the endless, the secondless, and the all-full-that
Brahman is myself. I am Rama and the 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 the Devas, He attains the
fruit of reciting Itihasas, Purauas, Rudra (Man~ras), a hundred
thousand times. He who repeatedly remembers (or recites)
the Ashtii.kshara (the eight-syllabled mantra) of NariiyaI;la
gaius the fruit of the recitation of Gayatri a hundred thousand
times or of Pranava (Om) a myriad of times. He purifies (his
ancestors) ten (degrees) above and (his descendants) ten
1

1 Bhara.ta is rather the incarnation of disous or consciousness and Ba~hna

that of conoo-tn.., ikisic sound.
.

127
(degrees) below. He attains the state of NarayaI;la. He who
knows this (attains the state of Nii.ra.yal).a).
Like the eye (which sees without any obstacle) the things
spread (in the sky), the wise ever see this supreme seat of
Vishnu.
Brahmanaa who are spiritually awake praise in diverse
ways and illuminate the supreme abode of VishJ;lu. Thus is the
Upanishad.
(Thus is) the Samaveda with the third foot.

N ARAy A.~ A-UP A.KISHA.:P

OF

K~SH~A- Y AJURVEl)A
OM. Then NarayaJ:la, the supreme Purusha desired. cc I shall
create offspring." From NarayaJ:la emanates prsna, manas,
the several organs of sense and action, akas', vayu, agni, apaa
and prthivl that supports all. From Na.raya:Q.a emanates
Brahms. From Naraya:Q.a emanates Rudra, From Naraya:Q.a
emanates Indra, From NarayaJ:la emanates Prajii.pati (the divine
progenitor).
From Nii.rayal).a emanates the twelve aq.ityas ,
rudras, vasus, and all the ehhandas (Vedas}. From Narii.ya:Q.a
only do (all these) proceed. Through Narayal).a do (they)
prosper. In Nariiyal).a (they) are absorbed. The Rgveda
teaches this.
Then Narii.ya.J.la is eternal.
Brahma is Narayal).a, S'iva
is Narii.yaJ;la, Indra is Narii.yal).a, Kala (time) is NarayaJ;la, l)ik
(space) is Narayal).a, the intermediate quarters also are Naraya:Q.a;
that which is above is Nii.rayaJ.la,that which is below is Nii.rayal)a, that which is in and out is Nii.raya:Q.a,the whole universe
which existed and WIll exist is Narayal).a. Nii.rii.yal).ais the only
one that is stainless, sinless, changeless, and unnameable, and
that is pure and divine.
There is no second. Whoever
knows HIm thus, becomes Vishnu Himself.
The Yajurveda
teaches this.
One should utter "Om"
first, then " namah;" and
then" Nii.raya:Q.ii.ya..""Om
(is) a single syllable; "Nama!)."
contains two syllables: "Nii.rii.yaJ;laya contains five syllables.
This is the sentence known as the Ashtekshara' of Nii.raya:Q.a.
JJ

The eight ayllables.

129

N1R1YAJ:;A-UPANISHA1;l

Whoever studies this Ashta.kshara

of Niiraya:r;ta and recites it
constantly,
attains full life and supremacy over men, enjoys the
pleasures

of royalty

and

becomes

attains moksha ; yea, he attains

the master of all souls.

moksha.

He

The Samaveq.a teaches

this.
The Yogiu having pronounced
(the name of) Him who is
complete bliss, who is Brahma-purusha
and who is of the nature
of Pranava (Om)-a
combination of A, U, and ~l-is released
from the bondage of birth and mundane existence.
He who
practises the mantra" Om-N amo-Narayanaya " reaches V aikuntha
(the abode of Vishnu),
It is this lotus (heart).
It is replete
with vijfiana;
It has the brilliancy
of lightning.
The son
of l)eva.ki is Bra.hmanya'.
Madhusud n.na is
Brahmanya.
Narayal).a who pervades all elements, who is one only, who is
the cause
Puruaha
and who is causeless,
is known as
Parabrahman.
The Atharva:r;ta U panishad teaches this.
Whoever recites (this Tlpanishad) in the morning destroys
the sins committed
the night (before).
Whoever
recites it
in the evening destroys the sins committed
during the day.
Whoever recites morning and evening becomes free from sins,
however sinful he may be. 'VVhoever recites (it) in the noon
facing the sun is freed from all the five" great sins as well as
from the minor
ones.
He derives the good effects of the
recitation
of all the Vedas.
Whoever
knows thus attains
Sayujya of NarayaJ,la (viz., is absorbed in the essence of Narayana).
He attains
Sayujya
of Nari1yal).a.
'rhus is the
Upauishad.

Means VishJ;luor Bra.hmii devoted to '!-'apas,Vedas, Truth, and Juiina..

They are theft of gold, drinking alcohol, the murder of a Brahman, and
unlawful union with the guru's wife and association with them.
1
S

17

KALISAN'f.A.RA~A

UP .ANI SHA"()1

OF

KaSHN A- Y AJURVEl;>A'
AT the end of Dvapara yuga, Narada" went to Brahma and
addressed
him thus: "0 Lord, how shall I, roaming' over the
earth, be able to cross Kali?"
To which Brahma thus replied:
"Well asked.
Hearken to that which all S'rutis (the Vedas)
keep secret and hidden, through which one may cross the samsa.ra. (mundane existence) of Kali.
He shakes off (the evil
effects of) Kali through the mere uttering of the name of the
Lord Narayal,la, who is the primeval Purusha."
Again Nara4a
asked Brahma r " 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. Krshl,la, 14. Krshna 15. Hare,
16. Hare. These sixteen names (words) are destructive of the evil
effects of Kah, No better means than this is to be seen in all
the Vedas,
These (sixteen names) destroy the avarane (or the
centripetal
force which produces the sense of individuality) of
jiva surrounded
by the sixteen kalas (rays).
Then like the
1 This Upanishad
treats of the means of crossing Kali completely: Nara~a
having asked the question in Dvapara yuga-the
third of the four yugas.

~ Niirada is called Kali-Karaka or the generator of kali or strife and discord.

If Niirada is himself the strife-maker, why should he go to Brahma for the
means of crossing Kah ~ Narada being himself an adjuster of the laws of
karma, this Upanishad gives the means of getting over strife, etc., in this KaIiage when the whole of nature is thrown off its balance by the depraved tendencies
of men. The jiva has sixteen kalas, corresponding to which sixteen mantras or
words are given.

a The story is that he was cursed by ])aksba to roam over the worldt with a
lute in his hand (vu., to adjust the laws of harmony).

131
sphere of the sun which shines fully after the clouds (screening
it) disperse, Parabrahman (alone) shines."
Nara~a asked: "0 Lord, what are the rules to be observed
with reference to it?"
To which Brahma. replied that there
were no rules for it. Whoever in a pure or an impure state,
utters these always, attains the same world of, or proximity
with, or the same form of, or absorption into Brahma,
Whoever utters three and a half kotis' (or thirty-five millions)
times this mantra composed of sixteen names (or words) crosses
the sin of the murder of a Brahmana. He becomes purified from
the sin of the theft of gold. He becomes purified from the sin
of cohabitation with a woman of low caste. He is purified
from the sins of wrong done to pitrs, devas, and men. Having
given up all dharmas, he becomes freed at once from all
sins. He is at once released from all bondage. That he is at
once released from all bondage is the Upanishad.

1 Thill number can be reached by nttering the mantra completely within one
year if nttered at the rate of a la.kh per day : and within ten years if uttered at the
rate of 10,000 per day; and within 100 years if uttered a.t the rate of 1,000 per
diem.

BHIKSHUKA'UP ANISHA:P
OF

S'UKLA YAJURVEl)

bhikshus (religious mendicants) who long for moksha (salvation), there are four 2 kinds, cie., Kutrchaka, Bahii-

AMONG

daka,
Hamsa,
and Paramahamsa.
Gautama,
Bharadvaja,
Ya.jiiavalkya, Vasishtha and others belong to the first kind.
They take eight mouthfuls (of food daily) and strive after moksha alone through the path of yoga.
The second kind carry
three (bamboo) staves (tied together) and a waterpot, and wear
tuft of hair (s'ikha), sacred thread [yajfiopavlpa) and red-coloured cloth. They take eight mouthfuls of food in the house of
Brahmarshis, abstain from flesh and alcohol and strive after
emancipation
alone through the path of yoga. Then the 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 and cow's dung, observing Ohanq.rayaI;la 3 and
striving
after
moksha
alone
through
the path of yoga.
Paramahamsas
like Samvartaka,
AruI;li, S'wetaketu, Jadabharata, l)attatreya,
S'uka, Vamaq.eva, Haritaka and others
take eight mouthfuls and strive after moksha alone through
the path of yoga. They live clothed or naked at the foot
of trees, in ruined houses,
or in burning grounds.
With
lOne who lives on bhikshii or alms.

Hence a religious mendicant.

~ In Niira~apa.rivriijaka Upanishad there are stated

to be six kinds.

A religious expiatory ceremony regulated by the moon's age diminishing

the daily consumption of food daily by one mouthful for the dark half of the
month beginning with fifteen at the full moon until it IS reduced to one at the
new moon and then inoreasing it in like manner during the fortnight of the moon's
increase.- W IL80N.
3

BHIKSHUKA-UPANISHAJ.>

133

them, there are no dualities as dharma and adharma, gam

and loss, and purity and impurity.
They look upon gold
and stone and clod of earth with the same eye (of 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, being free from the sense
of duality and from covetousness, being engaged in pure contemplation (s'uklaq.hyana), meditating on Atma, and begging
at stated times, simply to keep the body and soul together,
they reside in ruined houses, temples, straw-huts, ant-hills,
the foot of trees, potteries, the places of agrnhotra, the sand in
the bed of rivers, mountain-caves, cavities, the hollows of trees,
waterfalls, and sthandila (the level square piece of ground
prepared for sacrifice). Having advanced far in the path of
Brahman, and being pure in mind, they quit this body through
the methods prescribed for Paramahamsa Sannyasina. These are
the Paramahamsas.
Such is the Upamshad.

N ARA:PAP ARIVRAJ AKA- UP ANISHAJ)

OF

ATHARVA~AVEJ)A
UPAJ}ES'A

OM. Once upou a time, Narada, the oruameut of Parivrajakas

(roaming ascetics), after roamiug over all worlds and cleansing,
through merely by looking at the places of pilgrimage able to
impart rare religious merits, observed, with a mind that had
attained purity, without hate, quiescent and patient, and indifferent towards all (objects), the forest of Naimisa (the
modern Nimsar), filled with Rshis that were engaged in the
contemplation of Reality and had attained the greatness of the
ordained bliss; (there) through the recitation of stories about
Hari [Vishnu], associated with the musical motes of Sa, Ri, Ga,
Mo.,Pa, Dha, and Ni (of the gamut), able to impart indifference
to objects and to make one look down upon the universe, and
instilling divine devotion, fixed and movable (or mental and
bodily), he entered (the forest), fascinating the crowds of beings
human, animal, Kimpurushas', celestials, Kiunaras," Apaaras
(Houris), and Uragas' (collected there). (Thereupon the) great
J}shis S'aunaka and others who had been engaged for twelve
years in sattra sacrifice well-skilledin the recitation of VeQas,the
knowers of all, and the good practisers of tapas, observed Naro.Qo.
the son of Brahma and the devotee of the Lord, and having
A. higher being with the form of a. horse but with a. human head.
A. higher being with a. human form but with the head of a horse,
B A llflmidivine aerpent with a human face.

1
2

185

NIRAD,APARIVWAKA-UPANI8H!.D,

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: "0 Lord, son of Brahma, what is
the means of salvation for us? It is meet that it should be
communicated (to us)." Thus addressed, NaracJa replied to them
thus: "One born in a good family and fit to go through the fortyfour eamskaraa, upanayana and others, should, under a teacher
to whom he is devoted, study, after the recitation of the
Vega of his own s'akhii (division), all the different branches
of knowledge;
then
should fulfil, according to the rules
ordained, for twelve years the observance of Brahmacharya
(celibacy), such as the service of the guru, etc.; then for twentyfive years the as'rama (order of life) of a grhastha (householder), and for twenty-five years the as'rama of a vanaprastha
(forester).
After thus practising well the fourfold celibacy,' the
sixfold" householder's life, and the fourfold 3 forester's life, and
having performed all the duties thereof, he should acquire the
fourfold' means of salvation; thus the sannyasin who gives up the
desires along with the karmas of mind, speech, and body in
this samsare, as well as the vasana towards the threefold desire
(of son, wife, and wealth), and bemg without malice and endowed
with quiescence and patience, undisturbed in the order of life of
Paramahamsa, quits the body in the contemplation of Reality, is
an emancipated person. Such is the D panishad."
UPAl}ES'A

II

All the Rshis, S"aunaka and others

said thus:" 0 Lord, please tell us the
which, seeing them, Naraqa replied:
we should know the whole truth from
1 The four Brahmacharyas
(40) Naishtika,

are:

(1) Giiyatri;

addressing Lord Naraqa

rules of sannyasa."
At
"It is but meet that
the mouth of Brahms
(2) Priijiipatya;

2 The six Grhaathaa are:

(1) Vii.I1iivrtti; viz., Agriculture;
(3) Yii.yiivara; (4) Ghoraaannyiisin;
etc.
3 The
four Vanaprasthaa
Balllpra.k.ahali; t4) Ponrnama.
t

They are Viveka., Vairagya,

are:
etc.

(1) Audumhara;

(8) Yaicj.ika;

(2) Siilinavrtti;

(2) Vaikhinaea;

(3)

186

THIRTY

MINOR UI'ANISHA.J;lS

Himself." After the sattra sacrifice was completed, he took the

rshis along with him to satyaloka ; and after duly making prostrations to and eulogising Brahms engaged in meditation upon
Brahman, he along with others was duly seated under the orders
of Brahma,
Then N araq.a addressed Brahma thus: "Thou art
guru; thou art father; thou art the knower of the secret of all
learning; thou art the knower of all; thou shalt therefore tell me
one secret.
Who else but thee is fit to tell the secret dear unto
me? It is this. Please tell us the rules of the real sannyaea
(asceticism). "
Thus prayed to by Narada, Brahma surveyed all in the four
quarters;
and after meditating for one muhurta (48 minutes),
and assurinrr himself that the inquiry was truly for the purpose
of escaping from the pain of sam sara, Brahms eyeing Narada,
said thus:
" The mystery that was imparted before by ViratPurusha of illimitable orm according to the Purueha-Sideto
UpanishaeJ, is now being divulged to you. It is very mysterious.
It is fit to be hearkened to with great attention.
0 Naraqa, one
born in a good family and obedient to his parents, should, after
the performance 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) quahties and free from duplicity.
Having
made prostrations and rendered useful service to him, he should
respectfully acquaint him with his intention.
Having studied
all departments of knowledge and rendered service or twelve
years, he should, under his(the guru's) orders, marry a girl fit or
his family and dear unto him. Then having performed for twentyfive years the karmas incidental to a householder and attained the
status of a Brahmaua that has performed sacrifices and the rest,
he should beget a son with the only desire o perpetuating
the
family. After thus spending twenty-five years in the performance
of household dharma, he should bathe thrice daily for twenty-five
years and take only one meal in the fourth period ; he should live
alone in the forest, after giving up his previous wanderings in
city and village; and without desire for fruit, should perform
the karmas incidental to that (forester's) order of life, and be

137

NlRAJ.>APA.RIVWAKA.-UPA.NIBHAJ.>

without desire for objects seen and heard.

Being skilled in the
forty samskaras, he should be devoid of desire for all. have a
purified mind, have burnt up desire, jealousy, envy and egoism,
and have developed the four means of salvation.
Then he
becomes fit for sannyasa,
Such is the Upanishad."
UPA:QES'A

III

Then Narada addressed the grandfather

thus:

"0 Lord, by whom, after attaining the qualifications of

sannyasa, is it fit to be taken?"
To which Brahma replied:
"After
first expounding the qualifications of sannyasa, the
rules of sannyasa will then be stated.
Hearken
carefully.
A eunuch, the outcaste, the maimed, the lewd, the deaf,
the youth. the dumb, the heretic, the discus-bearer, the Lingawearer, the vaikhanasa
(forester), the Haradhvaja (carrier o
S'iva's flag), the reciter of Vedas for hire, the bald-headed, one
without (sacrificial) fire-all
these, even though they have
attained vairagya are unfit 01' aannyasa.
Even though they
have become sannyasine, they are unfit to be initiated into
the mahavakyas (sacred vedic sentences).
The Paramahamsa
sannyasin stated before (as fit to take sannyasa] is the one
qualified.
It is stated in the smrtis that he is a parivrat who is
not afraid of others, as others are not afraid of him. The eunuch,
the limbless, the blind, the youth, the sinful, the out caste, the
door-keeper, the vaikhanasa, the Haradhvaja, the chakri (discusbearer), the Lingi (Lmga-wearer}, the heretic, the bald-headed,
one without fire (sacrifice), one that had undergone sannyasa
twice or thrice, the reciter of Vedas 01' hire-all
these are not
fit 01' regular sannyasa but only for atura-sannyaaa
(viz.,
sannyasa taken while a person is afflicted, etc.).
What is the
opinion of aryas [Hindus) on the (fit) time for iitura-sannyasa
(being taken)?
The time when priiQ.a (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, initiate
themselves
into sannyasa after reciting the
18

138

THIRTY

MINOR Ul'ANIBHAl;)B

mantras again and again in the course of respective mantras.

There is no difference between regular and atura-sannyasa in the
mantras to be uttered at the time of taking sannyasa.
There is
no karma without mantras;
(hence) karma needs mantras.
Anything done without mantra cannot be termed karma.
Hence
mantras should not be given up. .Any karma done without
mantra IS like au offering made in ashes. Through the conciseness (of the performance)
of the karmas, it is stated to be
ii~ura-sannyasa.
"Therefore,
0 Muni, the recitation of mantras is stated
to be in a~ura-sannyasa.
One who is always duly doing agnihotra
(fire-sacrifice)
should, when he quits (the house) for
foreign places through indifference, perform the priijapatya
sacrifice in water and then take up aannyasa,
After completing in water the observances of karma through the mind, or
the recitation of mantras, the wise man should attain sannyasa.
Else he becomes a fallen man. When, in the mmd, indifference
to all objects arises, then men should long after sannyasa, (that
being the best time for it); otherwise they are fallen.
One
who attains vairagya should take sannyasa,
One who does not,
should remain at home. That vile twice-born with desire,
should he take sannyasa, reaches hell. That Brahmana who is
a celibate, who has under control his tongue, sexual organ,
stomach, and hand may become a sannyasin without undergoing
the ceremony of marriage.
Having known satnsdra as one
without sara (or essence) and not having undergone any marriage on account of the desire to know the sara (or essence of
God), they become sannyasins on account of the practice of the
supreme vairagya,
The characteristic of pravrtti (path) is the
performance of karma; that of nivrHi is juana.
Therefore
placing jfiana in the forefront, the wise mau should take up
sannyasa.
When the reality of the eternal Parabrahman
is
understood,
then he should take up one danda (staff) and
abandon the holy thread and tuft of hair.
Then he becomes
fit to eat the alms-food (of sannyaaa}, having become devoted
to Paramatma,
and freed

indifferent

from all desires.

to those

that

He becomes

are not-Paramatmg
fit to be the eater of

139

NIRAJ,lAP ARIVWAKA-UPANIBHAJ,l

alms-food who preserves the same countenance when he is beaten,

as when he is worshipped or prostrated to. He becomes fit to be
the eater of alms-food who is of the firm certitude that he is
no other than
the non-dual and indestructible
Brahman,
otherwise named Vasuq.eva. He in whom are existent s/anti
(control of the organs),
s'ama (control of mmd}, purity
(of mind and body), sa~ya (truth), santosha
(contentment),
arjava (straightforwardness),
poverty, and non-oatentataousnees
should be in the order of life of kaivalya (sannyasa).
When
one does not, through actions, mind, or speech, commit any sinful
action to any being, then he becomes fit for eating alms-food.
Havmg become qmescent (through the control of the mind) ,
having practised the ten kinds of dharmas, having, according to
rules, studied Yeq.anta, and having paid the three debts (to
devas, rshis, and pitrs), one should take up sannyasa.
Courage, fortitude, the control of the body, honesty, purity of (mind
and body), control of the (inner) organs, shame, knowledge,
truth, and absence of anger-these
ten are the characteristics of
dharma.
One who does not look back (with pleasure) upon past
enjoyments, nor forward into the future, and one who does not
rejoice in the present, is fit to become a sannyasin,
One who is
able to control within, the inner organs and without, the external
organs, may be in the order of life of kaivalya. One who while in
life is not affected by pleasures and pains, as the body is unaffected by them after death, may be in the order of life of kaivalya.
"An ascetic of the Paramahamsa
(order) shall wear two
loin-cloths, one ragged cloth, and one staff. Nothing more is
ordained (in his case).
Should he through desire wear more
than these, he will fall into the hell of raurava and be born into
the womb of an animal.
Having stitched together old and
clean cloths into one and having coloured it WIth red (ochre),
he should wear it as his npper cloth.
He may be with one
cloth or even without it. He should roam about alone with the
Bole vision (of Brahman), devoid of desires; but he may be
in one place alone in the rainy season. Having quite abandoned his family,
and the sacred

including

thread,

the

son and wife, vedanta,

ascetic

should

wander

sacrifice,
incognito.

140

THIRTY

MINOR UPANISHAJ;>B

Having given up all faults, such as passion, anger, pride, desire.

and delusion, the parivrat, (ascetic) should become one that
owns nothing.
He is a muni who is devoid of love and hate,
who regards equally a clod of earth, stone, or gold, who does no injury to any hving creature, and is freed from all. That ascetic
reaches salvation who is associated with Atmajiiana, who is freed
from ostentation and egOlsm, from doing injury and tale-bearing,
Through attraction
to the senses, he becomes subject to fault,
there is no doubt:
Lust when enjoyed

through their control, he gains perfection.

is never gratified.
Just as fire increases

with the oblation (of ghee, etc., poured into it) so also lust waxes
strong (with enjoyment).
It should be known that that man
who does not rejoice or grieve through hearing, touching, eating,
seeing, or smelling is a jitenq,riya (conqueror of the organs).
He whose speech and mmd are well brought under control
attains, completely and always, all the fruits of veQanta.
lC'l'hat 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 with
disrespect perishes.
All cruel words should be endured.
None
should be treated with disrespect. On account of bodily relationship, none should be made inimical. No anger should be directed
1U turn towards one who is angry.
Soft words (only) should be
spoken, even when (violently) pulled by another.
No untrue
words should be uttered, even should afflictions arise to the seven
gates (of the body).
One desirous of bliss should dwell in this
universe through the aid of Atma alone, intent upon Atma, free
from desires, and without the desire of blessing (others). He becomes fit for salvation through the control of the organs, the destruction of love and hate and non-injury to beings.
He should
abandon (all identification
with) this feeble, perishable, and
impure body of five elements whereof the bones are the pillars,
which is strung by the nerves, coated over with flesh and blood,
covered np by the skin, is of bad odour, full of urine and feeces
is ever haunted by dotage and miseries and is the seat of all ills.
If an ignorant man be fond of this body firmly knit together

NlRAl?APARIVRAJAKA-UPANISHAl?

141

with flesh, blood, pus, freces, and urine, nerves, fat, and bones,
he would, a fortiori, be fond of hell. That (identification of the
body with the Self) is alone the seat of the Kalaeutra hell. That
is alone the Maha- Vichi- Vagura
(hell). That is alone the
Asipatravanas'reI).i (hell).
Such an idea of the body being the
Self 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 woman eating dog's flesh IS unfit to
be touched.
"One (fit to reach salvation), after leaving all meritorious
actions to those dear to lum and all sins to those not dear, attains the eternal Brahman through dhyana-yoga.
Such a man,
through the ordmances, gives up httle by little all associations,
and being freed from all pairs of opposites, remains in Brahman
alone. On account of the accomphshment
(of salvation), he
should be moving about alone and without any help. He who
having understood the effect of being alone never derogates
from it, is never left in want. The bowl, the foot of the tree, the
tattered robe, the state of being without help, the equality of
vision III all these are the characteristics
of the emancipated
one. One intent upon the welfare of all beings, with a quiescent
mind, having the three-knotted staff and bowl, and ever devoted
to the One (Brahman), after taking up saunyssa, may enter a
village.
Such one is a bhikshu (alms-taker). Should two unite,
it is called nnthuna (a pair or union) ; with three, it becomes a
grama (or village) j with more, it IS a nagara (or city).
No city
or village, or, mithuna should be made, and an ascetic who
commits these three (offences) falls from hIS duty.
Through
such intercourse (of ascetics), all kinds of talks connected with
the king and alms, friendship,
tale-bearing,
and malice occur
between them.
There is no doubt of it.
" He (the ascetic) should be alone and desireless.
He should
not converse with anybody.
The ascetic should ever be uttering the word NarayaI).a in each sentence. Being alone, he should
be meditating
upon Brahman in all mental, spoken, and bodily
actions.
He should neither rejoice at dying or living.
He
should be anticipating

the time when life will close.

He should

142

THIRTY

HINOR

UPANISHA~S

not be glad of dying; nor should he be glad of living. He shonld

be biding his time like a hireling (for hIS pay). An ascetic who
plays the part of the dumb, the ennuch, the lame, the blind, the
deaf, and the idiot is emancipated through the (above six) means.
There is no doubt of this. He who has not fondness for eating,
saying that this is good and that is bad, who speaks only words
that are beneficial, true, and moderate is said to be the dumb.
He is a eunuch who is no more affected by the sight of a sixteen
years old girl than of a new-born female baby or a hundred-years
old woman. He who does not move about for more than the
distance of a yojana for alms or for the calls of nature is a lame
man. 'I'hat parivriit (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 non-agitated
by objects,
even thongh near.
He should never observe the following sixthe 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.,) love, hate, pride, deceit, treachery, and the
illusion (of confoundmg them).
To the ascetics, the following
six are sinful: cot, white cloth, the stories of women, love towards
women, sleep during the day, and vehicles.
He who is engaged
in Atmic contemplation
should carefully avoid a long journey.
He should ever practise the upamshadio vIcj.ya tending to salvation. The ascetic need not bathe daily. He need not observe
upavssa (fast). He need not be one that had studied Vedas. He
need not be one that is able to produce a commentary (lecture).
He should daily observe acts without sin, deceit, or falsehood.
He who, having withdrawn the organs within, like a turtle its
limbs (within its shell), is with the actions of the organs and the
mind annihilated, without desires, without possessing any object
as his own, without dualities, without prostrations, without the
oblations

to pitr

q,evatas

(they being

with desires),

without

NARAJ) APARIVRAJAKA-

143

UP ANISHAJ)

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, devotion, and knowledge and is independent,
after understanding
his peculiar tendency and having become
indifferent (to his order of hfe}, may become an householder
after ending the celibate life, or may from the householder's
life enter the life of a forester, and then the hfe of an ascetic;
or from the life of a celibate, or householder, or forester may
(directly) enter that of an ascetic.
The moment vairsgya
arises in him, he may become an ascetic that moment, whether
he is with vrata (religious observance) or not, is snataka' or
not, or with a discontinued fire-sacrrfice or not. On account of
that,
some perform Prajapatya-sacrifice
alone; or Agneyasacrifice may be performed.
Is not agni, prana ? Through this
alone, one should perform that sacrifice only which is connected
with the three q.hatlls. The three dhatus are saHva, rajas, and
tamas a 1one. WIt h t h e mantra,

a~

~~

mr ~

oft

Thus it is said (Ill the S'rutis);

~

o~
'" ~~
'"
a{<:f. '"
~ ~"'f.! "I;r'5l1

'"

~
ORI"'~I:
I

II, agni (fire) should be taken

~

crT

arWim:

II The agm from ii.havanlya

>rM:,

should

>rruT

iT~

in.

ffi

be brought

and taken in as before (with the mantras above mentioned).

Should such an agni be not obtainable,
the homa (oblation)
should be done in water with the mantra,

~~

~"'@r

~T~

I After performing

taken in and sipped.

iiT~,

he abandons

After

uttering

atTti't ~ ~

~tjdlffitjh:iir

homa, the water should be

the mantra, ~

~fcR:;J1Wi

the tuft of han in the head, the holy thread,

father, son, wife, karma, vedic study and mantra and becomes an
ascetic. The S'rutis say that a knower of Atma should be engaged in meditation upon Brahman, through the three mantras
tending to salvation."
Then Naraq,a asked Brahms thus;
"How can one, without
the holy thread, be a Brahmana ] " To which Brahms replied:
"The wise should, after shaving (the head) together with the
1

A celibate who has completed his first Asra.ma..

144

THIRTY

:MINOR UPANISHAJ)S

tuft of hair, cast off the holy thread.

He should wear, as his
sntra (thread), the indestructible
and supreme Brahman.
On
account of [suchanat] its being an indication, it (thread) is called
sn~ra. 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 (strmg), should be worn by the yogin that has known
yoga and ~attva. The wise man that is in supreme yoga should
abandon the outer sii~ra (t.hread]. He who wears (in his heart)
this siitra of Brahmic Reality is alone Brahmana.
Through
wearing this higher sutra, it becomes not a rejected one, not an
impure one. Those only whose siitra is internal, having the holy
thread as jiiana are the real knowers of the sutra , they are said
to possess the yajiiopavita (holy thread).
To those whose s'ikha
(tuft of hair) is jiianR., whose holy thread is jiiana, and whose
meditation is upon jfiana, jfiana alone is supreme.
It is said
that jiiana alone is able to purify.
That wise man alone who
possesses the jfiana-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 sikhts.
The Brahmanas and others that are entitled
to perform the vedic karmas are allowed to wear the (external)
thread, only as an auxiliary to the karmas.
It is only vedic.
The knowers of Brahman know that all Brahmanya (the state
of Brahman) accrues to hun only that has the jiianamaya S'ikha
(knowledge-tut

of hall') and the ~anmaya (That or Brahman-

ful) upavita (holy thread).

"Raving
known it, a Brahmana should take up sannyasa,
Such a sannyasin, should be, in order to bear the bodily afflictions, with one cloth, bald-headed and without having anything
as being

required

(01' his use) ; or according to rules, he may

be (naked) as nature made his body, and should abandon his

son, friend, wife, trustworthy
relatives,
etc., as well as
all karmas and love for the universe, the loin-cloth, staff, and
covering.
Enduring all pairs of opposites without cold or heat,
happiness or grief, fame or disgrace, without the six changes,
I-ness, malice, pride, ostentation, jealousy, slander of others,
love and hate, pleasure and pain, passion, anger, greed and

NARAl?APARIVRAJAKA-UPANIBHAl?

145

delusion and regarding his body as a mere carcase, without

thinking of all the things, internal and external, that are other
than Self. Without prostrations, without the worship of devas
and pitrs and without praise or condemnation, he should
wander about of his own accord. He should not receive
gold and others.
For him, there is no invocation or dismissal
(of deities), mantra or non-rnantra, meditation or worship,
aim or non-aim, others or not-others; without having another's
or (his own) settled place of residence, and having a firm
conviction, he should be in a desolate house or at the foot of
trees, or in a temple, a plenteous turfed spot, a potter's place
or that of agnihotra
or sacrifice, river, tank, sand-heap,
subterranean
vault, cave, mountain-rill, the place prepared
for sacrifice or forest; or like the naked personages, S'vetaketu, Rbhu, Nidagha, Jadabhara~a, Rshabha, Durvaaas, Samvartaka, Sanatsujata,
Vaideha (Janaka), Vatasiddha,
s'uka,
Vamaq.eva, .l)attatreya, Raivataka, and Goraksha, he should
roam about as nature made him, without being recognised and
without any means of discovery of hili course of life, like
a lad, or an insane man, or a ghost, with the actions of
a madman though not mad, after discarding in water the threeknotted staff, the stringed slmg (bag), vessel, bowl, waist-string,
loin-cloth, stick, and cloth. He should ever be engaged in Atmic
deliberation.
Being in his natural state without being affected
by the pairs, without receiving anything. being ever settled
firmly in the Bra-hmie path, having a pure mind, eating the food
that is obtained without askmg, in the palm as vessel, or in
another's vessel in order to merely protect the body at the timrequired, being of equal mind whether the object is gained
or not, without having aught of his own, always meditating upon Brahman, being with Atma-nishtha, having eradicated all actions, virtuous and sinful, and having given up
all-that
one who ever utters Brahma-Pranava,
that ((I am
Brahman' alone, with the blissful and non-dual juana, and
after rising above the three bodies (to Brahman), like the
analogy of the wasp and the worm/ gives up the body as a
1 Referring to the idea of the worm becoming the wasp. with the latter's
frequent etingin~.

l~

146

THIRTY

:MINOR UPA.NISHAJ}S

sannyasm, is said to have done all his work (in this world).
Such is the Upanishad.'
UPAJ}ES'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 converse with women nor remember the women he had
seen. He should give up all stories connected with women.
He should not even see the figure of a woman in a picture.
The mind of an ascetic who through delusion adopts the above
four things connected with women is necessarily affected and
thereby perishes. The following are prohibited (in his case) :
Thirst, malice, falsehood, deceit, greed, delusion, the pleasant
and the unpleasant, manual work, lecture, yoga, kama (passion), desire, begging, L-ness,mine-ness, the obstinacy of curing
diseases, penance, pilgrimage and the accomplishment of fruits
of mantras, and medicines. He who performs these interdicted
things, goes into a debased state. A muni who has moksha as
his supreme seat should address such respectful words as
" Please come, please go, please stay, and welcome" to one, even
though he be his intimate friend. He should neither receive
presents, etc., nor ask for them to be given to others. Even in
dream, an ascetic should never direct a person (to do work for
him). Even should he witness or hear of the happiness or
grief of his wife, brother, son, and other relatives, he should not
be affected thereby. He should abandon all joy and sorrow.
"To the ascetics controlling their mind, the following are
their svadbarmaa (own duties): Harmlessness, truth, honesty,
celibacy, non-coveting, humility, high-spiritedness, clearness of
mind, steadiness of mind, straightforwardness, non-attachment
(to any), service to the guru, faith, patience, bodily restraint,
mental restraint, indifference, firm and sweet words, endurance,
compassion, shame, jfiana, vijfiiina, yoga, moderate food, and

1407
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, is no other than the actual
NarayaJ;la Himself.
He may live one day in a village and
five days in a city, but five months in the wintry season.
At other times he should live in other places (such as
forest, etc.). He should not live in a villag-e for two days
(even); should he do so, desires and the rest will arise in
him and thereby he becomes fit for hell.
He should live
like a (harmless) worm on the earth with his mind under
control and with no settled place of residence, at the end
of the village where there are no persons.
He may live in the
same place in the wintry season. He should roam about on the
earth with one or no cloth, with the one vision (0 Brahman)
alone, with no desires (of objects), with no condemnation of the
actions of the wise and with meditation.

That yogin of an ascetic

should go about, observing the duties of his order of life, and with
the eyes cast on the earth, in pure places. He should not roam
about in night, midday or the two twilight periods in which are
places void or difficult to be waded through or likely to injure
living creatures.

He may live for one day in a village, for three

days in a town, for two days in a hamlet and for five days in a
city. He may live in the wintry season (longer) in one place
surrounded fully by water.
The ascetic should regard all creatures as Self and dwell upon earth like the blind, the hunchback, the deaf, the insane, and the dumb. The bahudaka and
the forester should bathe thrice a day. In the case of hamsa,
one bath only is ordained; but none in the case o a paramahamsa.

In the case of the

one having one staff, seven things

are ordained, viz., silence, yoga-posture, yoga, endurance, solitariness, deeirelessness, and equal vision over all. Bathing being
not prescribed for a paramahamsa,
he should abandon all the
modifications of the mind only; what is the difference between
the worms and the men that rejoice over this ill-smelling body
which is but a collection

of skin, flesh, blood, nerves,

fat, mar-

row, bone, offal and urine? What is the body but a collection of

aJl, phlegm, etc. 7 And what are the qualities, the vitsana. of the

148

THIRTY

MINOR UPANISHAl;>S

body, effulgence, beauty, etc.? (They are opposed to one another.) The ignorant man that is foud of this body, which is but
a compound of flesh, blood, the ill-smelling 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)
Prostrations
to those that sport in that piece of
rent in twain and tainted with the breaking of
What more revolting thing is there than this?
" To the wise, there is nothing to do, no sign
tion). The muni who is without'

though alive.
flesh which is
the wind, etc.
(of identifica-

mine' and fear, with quiescence,

without duality and eating leaf (alone), should ever be in meditation with either loin-cloth or no cloth. A yogin who is thus in meditation becomes fit to be Brahman. Though he may have some signs
(of identification
to pass under this order of life or that), such
signs are useless for gaining moksha.
The cause of salvation
is jfiana alone.

He is a (true)

brahmana

who cannot be Iden-

tified as sat (good person) or asat, knower of religious books or

not, follower of good conduct or bad conduct.
Therefore that
learned
man who is without
signs, a knower of dharma,
engaged in the actions of Brahman and a knower of the secret
mysteries, should roam about, incognito.
He should go about
on this earth without any caste or order of life and without
being (even) doubted (regardmg his identity) by any beings,
like the blind, the idiot, or the mute.
Then (even) the angels
become fond of him who has a quiescent mind. It is the dictate of
the Vedas that the sign (of non-identification) itself is Kaivalya."
Then Narag.a asked the Grandfather
about the rules of
sannyasa.
To which Brahma
assented
and said:
either the a.tura or regular sanuyesa is taken, krohohhra

"Before
penance

should be done and then the eight s'ra~c).has. In each of the

(eight) S'rac).g.has, two brshmanae
should be fed, in lieu of
ViS'veg.evas called Satyavasu and the (Trimurtis called) Brahms,
Vishnu, and Mahesvara, in Devasraddhe
first; then in RshiS'r84g.ha in lieu of Devarshi, Rajarshi,

and ManllShyarshi;

then

149

NlRAl;lAPARlVWAKA-UPANISHAJ,l

in Divyasreddba,
in lieu of V aau, Rudra, and Ag.i~yas ; then in
manushyas'raddha in lieu of Sanaka, Sanandana, Sanatkumara,
and Sanatsujata;
then in bhutasraddha,
in lieu of the five great
elements, prthivr, etc., eye and other organs and the four kinds
of collections of bhutas , then in Pitrsraddha, III lieu of father,
grandfather
and great-grandfather;
then in matrs'rag.cj.ha, in
lieu of mother, mother's father and mother's grandfather;
and
then in A~mas'racj.q.ha, in lieu of himself, his father and grandfather
or of himself, grandfather
and great-grandfather,
should his father be alive. He should perform the eight
s'raq.q.has in one day, or eight days, WIth the mantras of his
s'akha in one yajfiapaksha
or eight yajfiapakshas.
Then he
should worship and feed the brahmanas according to the rules
contained in pitryajfia, Then offering the pindas (balls of rice to
the pitrs), he should gladden the brahmanas with the ~ambUla
(nut and betel, etc.,) presents and dismiss them. Then for the
accomplishment of the remaining karmas, he should pluck off
seven hairs; then again for finishing the rest of the karmas, he
should hold seven or eight hairs and have the head shaved. Except his arm-pit and secret parts, he should have the hairs of his
head, whiskers and mustache and nails shaved.
After shaving,
he should bathe and perform the evening sandhya, uttering
Gayatr1 a thousand tunes.
Then performing
brahmayajfia,
he should establish his own fire and acting up to his s'akha,
should perform

the oblation

of ghee according to what is said

therein till the ajya portion with those (mantras

beginning
with) Atma, etc.; he should eat thrice the fried rice-powder, and
then sipping the water, he should maintain the fire; then seated
north of the fire on a deer-skin, he should be engaged in the
study of Puranaa , without sleeping, he should bathe 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 mantras of) Puruaha-Sukta.
Then having done viraja.homa and sipped water, he should close it with the gift (to
brahmenas) of cloth, golden vessel, and cows along with presents
of money and then
With the prescribed

dismiss Brahma

(who had been

mantra, he should attract

invoked).

Agni (fire) unto

150

THIRTY

:MINOR UPANISHAJ;)S

himself. After meditating upon and coming round and prostrating before the fire, he should dismiss it. Then in the morning performing sendhya and uttermg Gayatri a thousand times,
he should make upasthana (worship) to the sun. Then descending into water up to the navel, he should make arghya
(water-offering) to the guardians of the eight quarters; then
he should give leave to Gayatri, making Savitri enter into
vyahrti.
The mantra prescribed for this should be uttered through
the mind and voice in high, middling, and low tones. With the
mantra, l3i~ ~
iR[: ri~
I the water should be sipped
and having taken the water with the two hands, it should be dropped on the east. Having uttered ~r, he should pluck his hair
(yet left) and uttering the prescribed mantra and having torn off
the sacred thread and taken it in the hand with water, should
utter
'go to the ocean' and cast them down as oblation in

an ~

an ~: ~

water:-oif ~ ~
iI<iT I
iI<iT I aft ~: ~
iI<iT II
Having uttered thrice and saturated thrice (the water) with (the
influence of) the mantra, he should sip the water; and then
uttering the mantras arT ~:, etc., he should cast aside in water
the cloth and waist-cord. Having thought himself to be the
abdicator of all karmas, he, being in the meditation of his own
Reality as nature made him, should go as before northwards with
hands upraised. Should he be a sannyssin learned (in the Vedas,
etc.), he should get himself initiated into Pranava 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 water, live in mountains, forest and temples. That
lover of salvation who after sannyaea roams about naked in all
places with his heart full of the enjoyment of Atmic bliss, with
the fruit of avoidance of karmas and maintaining his life with
fruits, juice, barks, leaves, roots and water should abandon
his body in mountain caves, uttering the Pranava,
But an aspirant after wisdom, should he become a sannyasin, should, after
walking a hundred steps, be addressed by the teacher and other
Brahmans thus: cc 0 Mahabhaga (very fortunate person), stay,

151

NlRAJ;)AP ARIVWAKA-UPANIBHAJ.>

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-cloth, red-coloured cloth and
bowl. A bamboo staff which is not injured from top to bottom,
equal, beautiful, and not spotted with black, should be worn by
him, after sipping the water and uttering the mantra prescribed
for the purpose.
Then the bowl should be taken up, after uttering the mantra with the Pranava preceding it:--aif '3\~I...rtq~

m ~ ~~ ~

uttering

(the

wuf cri air

mantra)

\I he

:MIt'fijt4:~

ri ~~II
<f.tttr.i- air ,

Then

~ndqld(60I?lIOICfi(

should take up the waisb-cord,

cloth with the achamana

after

loin-cloth

(sipping of water) preceding

first
~and

it.

"Thus consecrated with yoga and thinking that he had

done all that should be done, he should be firm in the observances of his order of life.

Thus is the U paaishad."

UPAJ;lEs'A

Then Niiraq.a 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
cile the two?)"
To
"To the jrva possessing
waking, the dreaming,

as'rama (order of life).

(How to reconwhich the Grandfather
replied thus:
the body, there are three avaethas-e-the
and the dreamless sleeping with turya

(the fourth). Those beings of Purushas that are subject to these

avasthes follow the observances, incidental to them, of karma,
juana and vairagya,"
Naraq.a said: "0 Lord, if so, what are
the differences of different orders of aannyasa f And what are
the differences of their observances? Please tell us truly."
Therefore

the differences of sannyaaas, and the differences

of observances were related for the sake of Nara4a by Brahma,

after assenting to his (Naraq.a's) question thus :"Truly sannyasa is of one kind only. On account of ajuana,
inability and non-performance
of karmas (of persons), it is divided into three and then into four, thus: vairagya-aannyasa,
jfiii.na,..sannyiisa, jfianava.iragya-sannyasa

and

karma-eannyasa,

152

THIRTY

MINOR UPANISBA1;)S

The vairagya-sannyasin is one who becomes an ascetic after being in a vicious condition of lust, etc., and then, becomes disgusted with the objects through his former good karmas. A
jiiana-sannyasin is one who becomes an ascetic with the four
means of salvation, after controlling the organs through bookwisdom, and becoming familiar with the experiences of the
world of virtue and vice, after abandoning anger, jealousy,
envy, ahanksra and all sannyasa productive of identification,
after giving np the three vasaniis of the body, books and world,
which are of the form of desires for women, wealth and earth,
and after thinking that the whole of the universe should be given
up, like vomited food. A jnanavairagya-saunyaasin is one who
becomes an ascetic as nature made him, after practising and
enjoying all, and having the body alone remaining, through
jfiana and vairagya, in the realisation of the Reality. A karmasannysain 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
vairagya-sannyasin is one who becomes an ascetic from the
celibate order (directly), being as nature made him.
"(There is another fourfold elassification.) The four kinds
are: vidvat-sannyasa, jfiana-sannyasa, vividisha-sannyssa and
karma-sannyasa. In karrna-sannyasa, there are two (sub-) divisions, nimitt a (causal) and animitta (non-causal). Atura-sannyasa (on account of the cause of approaching death, disease, etc.),
is nimitta-eannyssa. The krama (regular) sannyssa is animitta,
Atura-sannyasa is on account of defective karmas. When
sannyesa is taken at the time of death, it is called nimitta,
Animitta is that when one becomes duly a sannyasin when the
body is strong, (after beiug convinced) that all created things
are subject to destruction, that body and others should be given
up, that all Atmas (souls)-each one shining in the pure Akas',
dwelling in all, moving m the antariksha (middle world) as of
the form of vayu, in the sacrificial pit as of the form of fire, in
the moon, in all men, in the supreme angels, in the form of
truth, in akaS', in the form of the conch, pearl, fish, etc., in
water, in the form of grain, etc., on earth, in the form of the

NIRAJ;lAP ARIVRAJ AKA.- UP ANISHAJ;l

153

limbs of Veq.as, in the form of the rivers from the mountains,

in the form of truth and the great one-are
no other than
Brahman and that others are but perishable.
" There are six classes of sannyasins-c-kutichaka,
bahudaka,
hamsa, paramahamsa,
turj"yatlta 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
teacher, who has potsherd and sling, who is uttering mantras,
who takes food in one and the same place, who wears, vertically,
the white earth (on the forehead as sect-mark) and who has
a staff. Bahiidaka
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 gettmg alms. The
hams a is one who wears matted hair and the three vertical sectmarks and eats the alms-food without any limit (as to the
morsel) and wears the bare loin-cloth only. 'I'he paramahamsa
is he who is without tuft of hair and holy thread, begs food in
one day from five houses, has one loin-cloth, wears one red
cloth alone and sacred ashes and has given up all. The turlyatlta 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 tudyatlta.
The avadhuta is he who is without any rules,
gets his food (in his mouth), followmg the course of the boa
constrictor,' from all persons except persons of ill-repute and
outcastes, and is ever engaged III the realisation of the Real.
Should the atura-sannyasiu
be alive (after takmg sannyasa), he
should take up regular sannyasa.
The rules to be observed in
the case of the (three), kut iohaka, bahudaka and hamsa are
the same as for the orders of hie from the celibate to the
sannyaain.
For the three, paramahamsa upwards, they have no
waist-cord, loin-cloth, cloth, bowl and staff. They may get food
from all castes and should be as nature made them. Such are
the rules.
1 The
snake, or boa constrictor, is said to remam in one place only on
account of its huge body, taking any food that may come to its month 8S It is
lying there.

20

154

THIRTY

MINOR UPANI8HA~8

" At the time of the sannyasa, the recitation of the Veq.as

should be made till the 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 slightest
tattered cloth. He should neither utter anything other than
Pranava, nor talk nor hear. He should not study logic or
grammar. He should not talk many words; they will but pain
his vocal organ. He should not converse with people through the
vocal organ. He should not talk in other language (tha.n
Samakrt). He has no worship of God and no witnessing of
festivals; he should be free from pilgrimage. The other rules of
ascetics are: The kutichaka should beg alms in one house
only; for the 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 houses; for the turiyatita,
he should eat fruits with his mouth like cows; (for avac)hiita), he should take food like a boa constrictor in all
castes. The ascetic should not dwell in one place for many
days. He should not make prostrations to anyone. Among
the turiyatita and ava<Jhiita (ascetics), even though one is
junior, he should not make prostrations to another, a senior who
has known the Reality. He should not swim with his hands
and cross the river. He should not climb up a tree, nor get
into a carriage. Nothing should be purchased or sold (by him).
No exchange should be made, no ostentation for him. There is
nothing for the ascetic to do. If there is anything or him to
do, he will perish. Thereore the only thing he is qualified to
do is reflection, etc.
"Tothe aturas and kntrchakas, the worldthey attain is bhurloka and bhuvarloka , to the bahii<Jakas,swargaloka; to the
hamsaa, tapoloka; to the paramahamsas, satyaloka. To the turiyatita and avadhuta, Kaivalya in Atma according to the analogy
of the wasp and the worm through the realisation of Reality. It
is the command of the VecJasthat whatever form one thinks of
at the last (death) moment and before leaving the body is
attained by him and no other. Knowing it thus, he should not
be a practiser of anything but the realisation o ReaJity.

155
Through the observance of any other, he goes to the world of
that other. To one that has attained jfiana-vairagya, his salvation is in the Self, as there is no other observance for him. The
same one (Atma) alone is styled VIS'va in the waking state,
Taijaaa in the dreaming state and Prsjfia in the dreamless
sleeping state. 'I'hrough the difference of states, there is the
difference of the agent presiding over them. To the fourteen
organs (the ten organs of sense and actions and the four organs
of the mind in these states,) the outer and inner vrttis
(modifications) are the material cause. There are four vrttis,
viz., manas, buddhi, ahankara and chitta. Through the
differences of acbtons of tho vrHis, there arise the differences of
separate functions. When (the presiding agent is) in the eyes ,
there is the waking state; in the throat, the dreaming state; in
the heart, the dreamless sleeping state; and in the head, the
turya (or fourth) state. Knowing these and that the turya is
the indestructible, one should not hear or see anything in the
waking state, as if he were in dreamless sleeping state. To
such a one who does not apparently know them, even the
dreaming state forms the same (dreamless sleeping) state. Such
a. one is termed Jrvanmukte,
All the Vedae say that there is
salvation to such a. one.
'1'0 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 like a camel
bearing saffron paint. To him, there is no entry into yoga
books, no study of sankhya books, no practise of mantra or
tantra. Should there be any entry into other books (than the
one treating of Reality), then it will be like an ornament to a
dead body. Like a cobbler, he should be beyond karma and
knowledge and unfit for salutation and repeating the names of
the Lord. He will duly get the benefit of the karmas (of his
order of life). Having given up all like the foam (separating
itself) from the castor oil, having the mental staff which controls
the mind clinging to objects, having the hand as the vessel (for
eating) and having the quarters alone as the cloth, the ascetic
t<

156

THIRTY

should go about like

desire to live nor die.
(of pay), the ascetic
who hves by taking

MINOR UPANI8HAJ;>8

a lad, idiot, or ghost.

He should neither
Like a coolie abiding his appointed time
should bide his time (of death).
One
alms Without (the qualifications of) pa-

tience, wisdom, varragya and the quahfioations beginning with

s'ama (control of mind) is the spoiler of the order of life of an
ascetic.
There is no salvation obtained through the mere
assumption of the staff 01' makmg the head bald 01' other disguise or through ostentatious observances.
That man who has
jfiana as his staff is said to be the ekaQal).dl (one having Brahman
alone as the staff). An ascetic who, having merely a wooden
staff Without Juana, eats all (m dtscriminately)
in all places,
goes to the terrible hells called Maharaurava.
(The sense of)
greatness m his case is likened by the rshis to the pig's dung.
Having given it up, he should move about like a worm. Food
and cloth without being begged for by him should be obtained
involuntarily
through the will of others.
A naked (ascetic)
may bathe at the wish of another.
A man who practises the
the meditation upon Self in the dreaming state as in the waking
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 engaged in the sole protection of life.
He
should always look down upon the gains obtained with much
respect (shown to lnm),
Through the gains obtained
with
much respect, the ascetic though
released becomes bound.
What
is meant by the protection of life, is this:
When
the fire (of the hearth in a house) had been extinguished
a.nd all have taken food, he may go to the houses of caste
people that are fit for taking alms from.
The yogin who
has his hand only as his alms-bowl should not often take alms.
He may take (food) standing or sitting; so in the middle (of
taking food), he may sip water.
Those who have pure mind
should not over-step the limits like the ocean. The great ones
do not give up their self-restraint like the sun. When the muni
takes, like a cow, the food with the mouth only (without the
use of the hand), he becomes of equal vision to all beings.

Then

157

NAUJ;lAPARIVWAKA-UPANISHAJ;I

he becomes fit for salvation.

He may, for alms, go from a
forbidden house to a non-forbidden
one. He should go (for
alms) to a house where the door is apr, but not to a house where
it is closed. The muni who has a dusty body, an nninhabited
honse or the foot of a tree as his abode, without anything dear
or not dear to him, sleeping where the suu sets, without any
fire-worship, withuut any settled place and with pataenco and
the organs under control, should live without any desire many
place obtained.
He who after going to the forest dwells with
jfiana as the sacrifice and the organ" under hIS
awaits hIS time (of death), IS fit to be of the nature
A muni who goes about with no cause for instilling
beings need never have any fear from them.
One
abhimana (identification
with body) 01' egoism

mastery and
of Brahman.
fear into all
without any
or dualities

or donbt, never is angry, never hates, never lies through the

vocal organ.
That person who, havmg VIsited all sacred places,
does not do any injury to any Irving creature
and gets
alms at the proper time, is fit to be of the nature of Brahman.
He should not associate with a forester
or householder.
He should conduct himself in such manner as not to be
known to others.
He should not be glad of anything.
He
should roam about on earth like a worm, according to the
direction pointed out by the sun. He should not do or cause
to do works tending to (his) fame or pains or people's benefit.
He should

not be inclined

towards

vicious books.

He should

not live dependent upon any. He should give up all overdisputatious reasonmg. He should not join any party (fighting
with another).
He should not take any disciples, He should
not study many books.
He should not discourse. Neither
should he commence any works.
Without any distinguishmg
characteristics
and without letting others
that wise man, or muni, ever intent upon
should exhibit himself to people like an
mute person.
He should ueither do nor
should not think
of a good or bad

know his opinions,

the Brahmic vision,
idiot, or a lad, or a
talk anything.
He
thing.
Rejoicing in

That within himself, the muni shonld go about like an idiot.

He shonld roam about alone without associating with any, and

158

THIRTY

:MINOR UPANIBHAJ)B

with the senses under control. The clever jiiani sporting in

Atmii., ever delighting in Atmii., looking upon all with equal
vision like an Atma-jiiani, and playing like a child, should
wander about like an idiot. That learned man versed in
Brahma-vidys
should talk like a madman. He. should
follow the observances of cows (by eating with the mouth,
causing no trouble to anybody). A good jiiii.ni whether pushed,
disregarded, slighted, beaten, or hindered by the vicious, or
burnt by their acts, or having urine and freces thrown upon
him by them, or afflicted in various other ways, should always
think well of them though pained, and thns 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 superlOr state in yoga. A yogin who is slighted
by people, attains a higher state in yoga. A yogin never
goes against the actions of the virtuous. He is the same
whether people slight him or do not desire his association. He should do all that is right through the actions
of mind, speech and body to all beings born out of the embryo or
the egg, etc. He should harbour no malice against any and give
up all clinging to things. The ascetic after giving up passion,
anger, pride, desire, delusion and other faults should be without
fear. Eating alms-food, preserving silence, tapas, special meditation, a good jfisna, and vairagya-these are said, in the opinion
(of the great), to be the dharma of the ascetic. Wearing the
red cloth, and being ever in dhysna-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 oue
food alone (from one only). Till the mind becomes pure, the
learned man should thus be moving about. Then when the mind
is purified, he may be anywhere as a parivrsjaka, Seeing
Janarg.ana in and out everywhere, preserving silence, being
without stain like vayu, roaming everywhere, being equal in
happiness and pains, and with patience, eating whatever comes
to hand, equally regarding without any hate brahmaaa, cow,
horse, beasts and others, meditating through the mind upon
Visht;luthat is Paramitma and 18'Va.ra, thinking ever of Brihmic

NlRAl)APARIVWAKA-UPANISHAl)

159

bliss and thinking himself to be Brahman alone-e-sucha one

having known thus, regarding the staff to be no other than the
certitude of the mind as above, having no desire, being naked
and having abandoned all samsara through the actions ever done
through the mind, speech, and body, attains salvation, according to the analogy of the wasp and the worm, through the
practice of the realisation of Reality without ever seeing the
universe. Such is the Upanishad."
UPAl)ES'A

VI

Nara<}aaddressing Brahms asked: "0 Lord I You said of

abhyasa (practice) according to the analogy of wasp and the
worm. What is that practice? "
To which the Grandfather replied thus:" One (viz., an ascetic) should live with true speech and
jiiii.na-vairagyaand with the body alone as the remaining (possession). Know joana alone as the body, vairagya alone as
prii.l,la,S'ii.nti(mental control) and g.ii.nti(bodily control) as the
eyes, manas alone as the face, buddhi alone as kala (parts of
effulgence), the twenty-five tattvas as the limbs, the avaathas as
the fivegreat elements, karma, bhakti, joana, and vairagya as the
branches (or parts) and that the waking, dreaming, dreamless
sleeping, and turya avasthaa and the fourteen organs as being of
the nature of a pillar planted in the mud. Though such is the
case, the man who masters these through his buddhi like a boatman regarding the boat immersed in the mire, or the elephantdriver regarding the elephant (under his control), and has known
that all else beside Self is illusory and destructible and become
indifferent, should ever utter: 'I am Brahman alone.' He should
not know anything as other than Self. A Jivanmuk~a who
lives thus is a doer of that which should be done. He should
not discourse that he is other than Brahman. But he should
ever be discoursing: 'I am Brahman'. From the waking, dreaming and dreamless sleeping states, he should reach the ~urya
state and then ~uryatita (the state beyond turya), The waking state is in the day; the dreaming in the night and the

160

THIRTY

:MINOR UPANISHADS

dreamless sleeping in the 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
tastes; the nose, odours; the vocal organ speaks; the hand
lifts; the leg walks; the anus excretes; the sexual organ
enjoys; the skin feels; the buddhi perc61ves objects, being under
the control of the organs; through buddhi, he understands;
through chitta, he thinks; through ahankara, he says' I '. All
these should be abandoned. Through the identification with the
house (the body), he, like a householder, becomes a jrva thinking
that the body IS itself.
"The jiva is dwelling in this body. When he is in the eastern petal (of the heart), he isvinclined to virtuous actions; in
the south-eastern petal, to sleep and laziness; in the southern
petal, to cruel actions; in the south-western petal, to sinful actions; in the western petal, to love of sport (or to flirt) ; in the
north-western petal, to travelling; in the northern petal, to peace
of mind; in the north-eastem petal, to joana; in (the middle of)
the pericarp, to vairagya ; in the filament, to Atma-deliberation.
Such are the different aspects to be understood (in the heart).
The first living avastha (of jiva) is the waking; the second is the
dreaming; the third IS the dreamless sleeping; the fourth tnrya ;
that which is not these four is turyatita.
The one Lord alone
that is WItness and WIthout qualities appears (as many) through
the differences of Visva, Taijasa, Prajfia, and Tatastha (the
neutral).
One should (always) utter; 'I am Brahman alone.'
Else in the waking state, (he IS) in the four states of the waking
state and others ;' in the dreaming state, (he is) in the four states
of the
state,
others;
to the

dreaming state and others; in the dreamless sleeping

(he is) in the four states of the dreamless sleeping and
in the turya, (he is) in the four states of turya and others;
turyatita that is nirguna, such states are not. There IS

only one witness in all the states of Visva, Taijaaa and Prajoa,
who is presiding over the gross, the subtle and the causal
1 Probably "others"
of other states.

refer to the subdivisions of the dreaming;

80

also

NlRA~APARIVRlJAKA-UPANI8HA~

161

(bodies). Is Tatastha the seer? or is he not? As (to Tatastha},

there is the property of seeing; the jtva that is affected by
the egoism, etc., of agency and enjoyment is not the seer.
The one other than jiva (viz., Tatastha] is not concerned
(with egoism, etc.). 1 it is said that the jiva is not so (concerned with egoism), then it is not a fact.
Through the
abhimana of the jrva, there is the abhnnaua of the body. And
(conversely) through the abhirnana of the body, there is the
abhimana of the jiva. The state of the jiva is as a screen (to
screen Brahman) like (the pot and house in) the pot-akas' and
the houee-akas.
Through such a screen, he reaches self-realisation through the mantra-s-' Hamsa-So'ham' , having the characteristics of inspiration and expiration.
Having known thus,
if he should give up the identification with the body, then he
does not Identify himself With the body (i.e., not attain the state
of jiva). Such a one is stated to be Brahman. Having given up
abhimana and anger, being content with moderate food, having
conquered the organs and having controlled the avenues (of
the organs), one should make the mind enter into meditation.
The yogin who has always controlled (his mind and organs)
should ever diligently commence his meditation in empty places,
caves and forests.
The knower of yoga who is bent upon
accomplishing the end should never be engaged in giving feasts
to Brahmanaa, in s'raq.cJha sacrifices, etc., or in going to places
of pilgrimages, festivals or crowds. The well-controlled yogin
should go about as If people had treated him WIth disrespect.
He should not go against the actions of the wise. That great
ascetic is said to be a trrdandm (or having a three-knotted staff)
who holds firmly the three-danda (control) of mind, speech,
and body. That ascetic is said to be a supreme person wao
begs alms-food of worthy brahmanas, when smoke has ceased
and fire has been extinguished (m their houses). Is he not a
degraded ascetic who, though holding the staff and begging
food, is without vairagya and is not intent upon the observances of his order? He is an ascetic-not
any other-who does
1 With
piration.

21

Hamsa,

there

is the inspiration, and with So'ham, there is the ex-

162

THIRTY

llINOR

UP ANISHA~B

not go to the house where he expects to find special alms or

which he already visited.
He is said to transcend all castes
and orders of life who realises
the self-shimng
supreme
'fattva that is without body and organs, the all-witness, the
real vijfiana that is of the form of bliss. To the Atma that
is of the nature of jfiana, such an idea as: 'the order of
life, etc., is mine,' being generated out of maya in this body,
can never exist.
He who knows thus through veq.anta is
beyond all castes and orders of life. He from whom all castes
and orders of life slip away through A~mic vision, transcends
them all and remains in Atma alone.
That person is said by
knower of the meaning of the Vedas to be ativarnas'ramt (beyond
caste and order of life) who aftor crossing all castes and orders
of life abides in Atma alone. Therefore, 0 Naraq.a, the castes
and orders of life which are foreign (to Atma) are attributed
falsely, by the ignorant, to Atma.
0 Naraq.a, for those that
are Brahma-jflsnfa, there are no rules ordained nor prohibited;
there is nothing to be given up or not; similarly nothing else
(for them).
Having attained indifference to all objects even
up to Brahma' seat, having destroyed (or done away with) all
fondness for everything,
as for son, relatives, wife, etc., and
having faith in the path of salvation, and through love of
veq.anta-jfiana, he should approach a guru who is a knower of
Brahman with gift (in his hand).
Having an equilibrated mind,
he should satisfy the guru for a long time through service, etc.,
and learn with a steady firm mind the meaning of the sentences
of the Vedas.
Then being devoid of 'I' and' mine' and of all
attractions,
and having attained peace of mind, etc., he sees
A;mii. in himself.
there

arises

Through

indifference.

observing
There

the

faults

is no doubt

of samsara,

that

sannyesa

arises in one who becomes disgusted with samssra,

The aspirant
after salvation who is called paramahamsa should, through the
hearing, etc., of veq.anta, practise Brahma-jfiena, which is the
direct and chief means of salvation.
In order to attain Brahmajfiana, the one named paramahamsa should possess the qualities
of the control of mind and body, etc. He should always be a
practiser

of vedsnta,

being

master

of the

miad,

the

body

Nl~A.P

ARIVWAKA-

UPANIBHAJ,>

163

and the organs, being without fear and egoism, with a firm
mind, without the pairs (of opposites), without attaching himself to any, having a worn-out loin-cloth, and being bald-headed
or naked. He should have the great intelligence of the knower
of vedanta, a yogin without 'I' and 'mine' and being equal
and friendly to frrends and other beings. That juani alone and
none else is able to cross aarnsara 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) and niyama (religious observance}. A.t the end of that
(year), he should attain the supreme juaua-yoga, and roam
about on this earth without going against dharma ; (or) at the
end of one year, he should give up the three orders of life and
attain the chief as'rama (of sanuyasa}, as well as the supreme
juana-yoga. Then, taking leave of the guru, he should wander
over the earth, having given up association (with wife, etc., as
well as anger, and being content with moderate food and having
controlled the senses. The householder who does not perform
karma, and the ascetic who performs karma-both become fallen
through their perverse doings. Each becomes intoxicated through
seeing women. Each becomes intoxicated through drmking
alcohol. Therefore women, mere sight of whom IS pOlson,should
be shunned at a distance. Such things as conversation and
proximity with, and sight of, women, dancing, singing, usmg
violence against persons, and disputatious arguments should
be gIven up. 'I'herefore, 0 Narada, to such a one, there is
neither bath nOLO
muttering of mantras nor worship nor homa,
nor means of accomplishment, nor any karma of fire-sacrifice,
etc., nor worshipping with flowers, etc., nor karmas to the pitrs
nor pilgrimages, nor religious observances, nor dharmas ,
nor adharmas, nor any rules of observance, nor any other
worldly karmas. He should give up all karmas and worldly
observances. That yogin of an ascetic who is a learned
person, having his iutelligence directed towards Reality, should
never injure any worm or mseot, bird or tree. 0 Narada, roam
through the world with vision ever directed inwards, with purity,
with mind under control, with a mind that is fnll of Brahman

164

THIR'fY

.MINOR UPANISHAJ;lS

and all attraction given up within.

The muni that goes about
alone, does (or should) not dwell in countries where there is no
king. (In his case), there is neither praise nor prostration, nor the
propitiation
of devas or pitrs,
Thus the ascetic who has his
abode changeful (in body), or changeless (in Atma), should be
content with whatever

he gets.

Thus is the U panishad."

UPAl;>ES'A

VII

The Grandfather, after eulogizing Naraq.a who asked about

the observance of ascetics, replied thus :"The ascetic that has attained indifference (to objects),
should stay in one and the same place in the rainy season (for
four months), and then for (the remaining) eight months should
wander alone. 'I'hen also the ascetic should not stay in one and
the same place for more than a day.
Like a deer that
does not stay in one place on account of fear, he should not
stay in one place. He should not create an attraction (in his
mind) that may serve as an obstacle to his going about.
He
should

not

cross a stream

(by swimming) with his hand, nor

ascend a tree, 1101' witness the festival of a God, nor partake ot

regal food, nor do the external worship of God. Having discarded all things other than the Self, he should be with hIS
body emaciated by takmg food (from each house) like the bees
(from each flower). He should not mcrease the fat (in the body);
he should discard ghee like blood. Regardmg such royal food
as flesh, sandal-coating, etc., as offal, the different tastes as the
degraded caste, the cloth as a defiled vessel, the oil-bath as sexual
union, the gladdening of a friend as urine, desires as cow's flesh,
the country known to lum as the outcastes' place, gold and women
as cobra or deadly poison, the place of assembly as the burning
ground, the capital of the town as the hell called Kumbhipaka,
and royal food as balls of rice offered to the dead, he should be
WIthout any worship of God other than the Self; and having
given np all the actions of the world and his own country, and
ever thinking

of the bliss of his Self like the

the discovery

of a lost object,

forgetting

bliss arising

from

his conntry and the

NARAJ,lAPARIVWAKA.-UPANISHAJ,l

165

fondness for his body, and knowing that his body should be
slighted like a carcase, he should dwell away from son, relations
and native place, like a thief released from prison. Taking
whatever comes to him without effort, ever intent upon the
realisation, through meditation, of Brahma-Pranava, being freed
from all karmas, having burnt up all passion, anger, greed,
delusion, pride, malice, etc., having transcended
the three
gUl)as, being without the six human infirmities/ without the
six changes, 2 speaking the tru th and being opposed to all
savoury things, he should hve for one day in a village, five
days m a town, five days in a sacred place, and five days in
sacred waters. WIth no settled place of residence and with a
firm mind, he should dwell alone in mountain caves without
uttering falsehood. Two persons should not join together.
Should three join, there is created a village thereby; with
four, is formed
in a village.
In
fourteen organs.
the non-dissipated
that there IS none

a city. Therefore
he should live alone
it, the ascetic shonld not give scope to his
Havmg attained wealth of vairagya through
juana, and having deliberated within himself
other than the Self, he should attain Jrvan-

mnkti, having seen the Reality everywhere.

TIll prarabdha
karma is over, he should understand the four kinds of svarupa J
(m TaHvamasl) and should live in the reahsation of Reality, till
hIS body falls (a prey to death).
"'1'0 the kutichaka there IS (prescribed) a bath three times
daily j to the bahudaka, twice ; to the hams a, once; to the paramahamsa there is the mental bath; to the 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 paramahamsa, there is the holy-ashes
sect-mark; for the turyatita,

there

1>1

the spot-sect-mark;

for the

1 The
six human infirmities are hunger, thirst, grief, delusion, dotage,
and death.
2 The
six changes are birth, existence, growth, transformation, deoreaae,
a.nd annihilation.
3 " 'fat"
has its two sspecta of the word and its meaning which is Nirgur;ta.
In " Tvam " also there are two, vu., the disciple and the jiva.

166

THIRTY ~NOR

UPANIBHA~S

avadhuta
or for the turyatita
and avadhuta,
there is none.
For the kutichaka, shaving takes place once m two months; for
the bahudaka, once in four months; for the hamsa and paramahamsa, none, or if wanted, once in a year; for the turyatita and
avadhuta, none at all. The kutrchaka should take the food in
one (place only); the bahudaka should take alms (in many places) ;
for the hamsa and paramahamsa,
the hand is the vessel; the
turysttta,
should take food with the mouth as the cow; for the
avadhiita, it is like the action of the boa constrictor (opening
the mouth and taking whatever comes into it). For the kutichaka, there are two cloths; for the bahudaka, there is one
cloth; for the hamsa there IS a piece of cloth; and tho paramahamsa should be naked or have only a loin-cloth; in the case of
the turya~ita and avadhiita, they should be as nature made them.
For the hamsa and paramahamsa,
there is (prescribed) a deerskin, and for no others.
For the kutichaka
and bahudaka,
there is the worship of the divine (image) ; for the hamsa and
paramahamsa,
there is mental worship; for the turyati~a and
avadhuta, there is the idea that they alone are Brahman.
The
kutichaka and bahudaka are entitled to mantras anu japas; the
hamsa and paramahamsa, to dhyana (meditation); the turyatita
and avadhuta are entitled to none; but they are entitled to the
initiation
of the sacred
sentences of the Vedas , so also
the paramahamsa.
'l'he kutichaka
and bahudaka
are not
entitled to initiate others; for them, there is (the uttering
of) the mental pral).ava; for the hamsa and paramahamsa,
there is the internal pral).ava (in the heart); for the turyatita and avadhuta, there is the Brahma-pranava
(always).
For the kuttchaka and bahudaka, there is s'ravana (hearmg and
study) ; for the hamsa and paramahamsa, there is manana (thinking and remembering) ; for the turyatita
and avadhuta there is
nididhyssana (profound meditation ever).
For all these, there
is necessarily
the meditation
npon Atma.
Thus the aspirant
after salvation should evsr be uttering the Prauava which enables one to cross samsara, and be living as a Jtvanmukta.
Thus
the ascetic, according to each one's capacity, should ever be
seeking the means to a.ttain Kaivalya.
Such is the U panishaq.."

N.iUJ;>APARIVWAKA-UPANIBHAl}
UPAl,lES'A

167

VIII

Then Nsrada asked Parameshthi

(Brahma) to enlighten
who had surrendered
himself to Him, about eamsara-teraka

him,
(or

that taraka or Pranava which hfts one out of samsara).

Assenting
to which, Brahma began thus: "Omkara
that
is Brahman
is the vyashti
(individual)
and the samashti
(cosmic). What is the individual?
What is the cosmic? Brahma-praJ;lava is of three kmds, samhara- (destructive)
praI}.ava,
srshti(creative)
praI;lava, and ubhayatmaka
(belonging
to
both) praJ;lava, as being of two forms, internal
and external.
(It is also eight:)
An tah-pt-anava,
Vyiivaharika-praI,lava,
bahya-pranava,
arsha-pranava,
ubhayatmaka
or virat-pranava,
samhsra-prauava,
Om is Brahman.

brahma-pranava,
and an~hamiitra pranava.
Know that the mantra of the one-syllabled

Om is Pranava.
It has the eight differences of akara, ukara,
maksra, arq.hamatrii, nada, bindu, kala, and s'akti. Know it is not
four (alone). Akara is associated with ten thousand limbs; uksra,
with one thousand limbs; makara with one hundred limbs; ardhamatra is of the nature of endless limbs.
'I'hat which is saguJ;la
(associated
with gunas) is virat- (preservation)
praJ;lava; that
which is nirguna (not associated with gunas) is samhsra- (or destruction)
pranava , that which is associated with gUJ;las and is
not so associated, is utpatti- (or origination) pral)ava.
Pluta (the
elongated
accent) is virat:
plutapluta is samhara.
The viratpraJ;l8.va is of the form of sixteen matras and is above the thirtysix tattvas.
The sixteen matras are thus:
Akiira is the first
matra; ukara is the second; 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'antyatita is the tenth;
unmani is the eleventh; manonmani
is the twelfth; purttati is
the thirteenth;
tanumaq.hyama
is the fourteenth;
pati is the
fifteenth; para is the sixteenth.
Then (again) having- sixty-four
matra.s and their division into the two, Prakrti and Purusha and
resolving themselves into the one hundred and twenty-eight
differenees of matras, it beoomes sagUI}.a and nirguna, Though Brahmapraneva
is one only, it is the substratum
of all, the support

168

THIRTY

HINOR UPANISHA~S

of the whole universe, of the form of all aksharas (letters),

time, Veqas, and Siva. This Omksra should be sought after, that
is mentioned in the Yedas of the nature of the U paniahads. Know
that this Omkara is the Atma that is indestructible during the
three periods of time, past, present, and future, able to confer salvation and eulogized by Brahms-sound (Veqas). Having experienced this one Om as immortal and ageless, and having brought
about the Brahma-nature in this body, become convinced that
your Atma, associated with the three bodies, is Parabrahman.
Through Visva and others (viz., Taijasa, Prajfia, and Turya) in
order,
the realisation
of Parabrahman
should be attained,
since Atma is of four kinds through his identification with, and
the enjoying of, the gross as well as the enjoyer of the gross,
the subtle as well as the enjoyer of the subtle, and through
his identification
(with the third body) enjoying bliss in the
fourth.
He has four feet.
The one presiding over the waking
state is gross; and since he IS the enjoyer of Visva, (the
universe), he becomes the sthiila-prajfia
(gross coneciousness).
He has nineteen' facets and eight parts.
He is pervading
everywhere and the Lord.
He is the enjoyer of the gross
and is the chaturatma
called Visva.
He alone is the Purusha
called Vaisvanara.
He alone is Vis'vajit (the conqueror of
the universe).
This is the first foot. When this Lord attains the dreaming
condition,
he is the sukshma-prajfia
(subtle consciousness).
0 conqueror
of all, he is the one
having eight limbs, and there is none else. He is the enjoyer of
the subtle and is chaturatma,
named T'aijasa and the protector
of elements.
He alone IS the Hiranyagarbha,
presiding over
the gross (or subtle matter rather).
He is said to form the
second foot. Sushupti (or the dreamless sleep) is that state
where one sleeps Without any desire and where one sees not
any dreams.
The one identified with this dreamless sleep is
Prajfiana-ghana,
is blissful, of the nature of eternal bliss and
the Atma in all creatures; yet he is enjoyer of bliss, has chetas
(consciousness) as his (one) foot, is all-pervading, indestructible,
1 The
nineteen a.re the five organs of sense. the five organs of action, the
five praJ,l88, and the four of the mmd.

N~APARIVRlJA.KA-UPANIBR~

169

oha.~ura~ms and the Lord, and is named Prajfia, the third foot.
He alone is the Lord of all, the knower of all, the subtlethoughted, the latent one, and the cause of all creation.
He
alone is the origin and the destruction.
These three (states) are
obstacles to all creatures obtaimng (the final) peace. As is
svapna, so is sushupti, it (also) being said to be illusory.
The
cha~urii~ma, the fourth, as he is Sat, Chit and Ekarasa (the one
essence), ends as the fourth and follows (upon the heels of each
of the above states), is the knower of the means of vikalpajfiana and is the anujfiata (the one following knower).
Having
known them, and known as maya the three vikalpas of sushupti,
svapna
and fmtara (the inner), even in this state, is he
not (to be known as) Sat-Ohit-Ekarasa I This shall be expressed
as differentiated thus: It is not even the gross prajfiii; nor is it
the very subtle prajfiii; nor is it prajfiii itself (of the causal
body) : 0 muni neither is it the trifling prajfiit; nor is it the nonprajfiit; nor is it the dual prajfia ; nor is it the internal prajfiit,
though it is without prajfiii; it is Prajfisna-ghana.
It can
never be known by the organs; nor it can be known by the
reason; it cannot be grasped by the organs of action. It cannot be proved.
It cannot be reached by thought.
It cannot be
proved by analogy. It can be realised by Self-realisation alone. It
is with the waking state, etc. It is the auspicious, with changes,
without a second.
Such a one is thought to be Turya,
This
alone is Brahman, Brahma-pranava.
This should be known.
There is no other Turya,
To the aspirants after salvation, it is
the support, like the sun everywhere; it is the Self-light.
As
it alone is Brahman, this Brahma-Akgs' is shining always.
Thus is the Upanishad."
(JPAJ)ES'A

IX

Nsra<}.a asked: {(Who is Brahma-awarupa f " To which

Brahms replied thus: "Brahma-swariipa
is thus: Those who
know that 'he (Brahman) is one and I am another'
are only
pasus (animals). The real pasus (animals) are no animals. The
wise man who knows Brahman thus (as himself, and himself
U

170

THIRTY

:MINOR UPANIB~S

as Brahman) escapes out of the mouth of death. There is no

other path to salvation.
"Is time the cause (of origination of universes)?
or
nature? or karma? or accident? or the (great) elements? or
Purusha? This should be considered. It is not the union of
them. (Then) there is the Atma, but (jiva-) Atma is not the
Lord, as it is subject to pleasures and pains. Those (ijshis)
following dhyana-yoga have beheld, as the cause, the q.enitmas'akti concealed by its own qualities of that One that presides
over all the causes associated with time and Atma. Him (the
Universal Soul), we consider as the wheel which has one
circumference, which is covered by three (layers), which has
sixteen end-parts, which has fifty spokes and twenty counterspokes, which has six times eight (nails), which has one rope of
various forms, which has the threefold path, and which has
delusion arising from the twofold cause. Him (we worship as
a river) which has (water) oozing out of the five currents (of
organs), which is terrible and crooked through the five causes
(of elements), whose pral}as are the five waves, which has buddhi,
etc., as the root cause, which has five whirlpools, which is impelled by the velocity of the five pains, which has fifty differences
(or has the five miseries), and which has the five obstacles.
In this wheel of Brahman, which is the support of life and the
last abiding place of all beings, and which is infinite, is whirling
deluded the jrva, thinking that it is different from the one
(Lord) Ordainer, Being blessed by Him, he gains salvation
through such (a blessing). This is declared as Brahman, as
the supreme and the indestructible. In it, are the three (the
enjoyer, the enjoyed and enjoyment). Hence it is the firm
abode (of all). The knowers of Brahman having known
Brahman within (the universe, etc.,) attain sama9hi in Brahman
and are absorbed in Brahman. Is'vara upholds this universe,
closely associated with the destructible and the indestructible, which are manifest and unmanifest; but the not-ruler
of (jiva-) Atma is bound through the thought of its being
the enjoyer; and having known the Lord is freed from all
1

1The Bvetiavatara Upanishalj. be~n8 thus.

N.iRAJ;)A.PABIVWAKA-UPANISH.A.J;)

171

fetters.
Both IS'vara and jiva are birthless; one (the former' is
jfiani and the other (latter) is ajfiani.
(The goddess of) Brahmatma-s'akti, is birthless, is alone engaged (in this world), on
account of the enjoyment of the enjoyers.
Atma is endless.
The universe is His form. He is not the agent. Whoever knows
the Brahman that is threefold (as jiva, Isvara and the universe)
is released
from bondage.
It is pradhana alone that is
destructible.
It is Isvara that is immortal and mdestructible.
The one Lord (Isvara) ordains Pradhana and Purusha.
"The illusion of the universe disappears through meditation on union (01' absorption) and sattva-bhsva of Paramesvara
always. Through knowing the Lord, aviq.ya and the rest are
destroyed.
Through the removal of such pains, there is freedom
from birth and death.
Through the meditation of that Paramesvara, the third body is acquired after this (physical) body,
all wealth is enjoyed, and he attains whatever should be attained.
He should know with certitude that all the three things (viz.,) the
enjoyer, the enjoyed, and enjoyment are nothmg but Brahman,
and are of the nature of hIS own Self. There is none but It to be
known. All Atmic knowledge is through tapas (only). That,
Brahman contains in itself all excellence.
Having known thus,
whoever meditates upon the (Atma-) 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.
"A~ma, that is the atom of atoms and the greatest of the
greatest, is in the cave of the heart of all creatures.
One
without the thought of objects and without grief, knows the
Atma capable of neither increase nor decrease through the
grace of Isvara or through the non-attraction to the objects of
the senses. He (Atma) walks speedily without Jegs, lifts objects
without hands, sees without eyes and hears WIthout ears. He
knows all, but none knows Him. He is said to be the foremost
Maha-Purusha.
Having known Atma that is bodiless in this
fleeting body, the great, the all-pervading,
the support of all,
with incomprehensible
power, fit to be known through the
meaning, etc., of all the U panishads, the supreme of the supreme,
the supreme object fit to be known, the one remaining

after all,

172

THIRTY

MINOR

UPA.NISH~S

the all-knowing, the eternal, the foremost of all foremost beings,

the ordainer of all, the one fit to be worshipped by all angels,
the one without beginning,
end, and middle, without limit or
destruction, the cause of Brahms, VISh,.lU, and Rudra, the one
that has all the universe latent in himself, of the nature of the
five elements with the expansion of all the quintuplicated
creation, without being enveloped by his owu limbs of quintuplicated
objects,
superior
to the supreme, greater than the
greatest, of the nature of effulgence, the eternal and the
auspicious, the undaunted personage never grieves. One who has
neither given up vicious actions, nor controlled his organs, nor
mastered his mind, nor glVen up longing after fruits of actions
though the mind is undisturbed,
nor brought his mind to one
state (or point), will not attain this Atma.
"This (Brahman) is neither internal nor external consciousness; is neither gross, nor juana, nor ajiiana ; 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 Brahms
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
terrified deer.
He will not be opposed to going anywhere.
Having given up all but his body, he will live like a bee, and
without considering others as foreign to himself; ever meditating upon Reality, he attains liberation in himself.
Such a
Parivrat will be without delusion, without action or causing
others to act, being absolved from teacher, disciple, books, etc.,
and having abandoned all samsara,
Such a Parivrat roams
about thus-without
wealth, being happy, able to get wealth (if
wanted), having crossed jfiil.na and ajfia.na as well as happiness
and grief, being Self-effulgence,
being fit to be known by the
Veq.as, having known all, able to confer siddhis and remaining
himself as Brahman, the Lord.
Such a Parivrat attains the
supreme abode of Vishv.u, rom which a yogin that has gone to

it does not return, and where the sun and the moon do not shine.
Snch is Kaivalya.
Such is the Upenished.

He does not return.

S'A.NDILYA-UPANISHAD
.
.
OF

CHAPTER

OM. S'al,ldilya questioned Atharvan thus: "Please tell me about

the eight angaa (parts) of Yoga which is the means of attaining to Atma."
Atharva.n replied: " The eight angas of yoga are yama, niyama, asana, pra1;layama,pratya.hara, q.hara1;lii,dhyana, and samadhi, Of these, yama is of ten kinds: and so is niyama. There
are eight ii.sanas. Pra1;layamais of three kinds; pratyahara is of
five kinds: so also is q.ha.raJ}.a.I)hya.na is of two kinds, and
samadhi is of one kind only.
"Under yama (forbearance) are ten :1 ahimsa, satya, asteya
brahmacharya,
Qaya., arjava, kshama, q.hrti, mitii.hii.ra, and
saucha. Of these, ahimaa is the not causing of any pain to any
living being at any time through the actions of one's mind,
speech, or body. Satya is the speaking of the truth that
conduces to the well-being of creatures, through the actions of
one's mind, speech, or body. Aateya 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 and in all states in mind, speech or body.
J;>aya is kindliness towards all creatures in all places. Arjava
is the preserving of equanimity of mind, speech, or body in the
performance or non-performance of the actions ordained or
forbidden to be done. Kshama. is the bearing patiently of all
pleasant or unpleasant things, such as praise or blow. J)hr~i is
1

Under ylIoJIl& &Ildniyama Pataiijali has five kinds only.

174

THIRTY

MINOR

UPANISHA~S

the preserving
of firmness of mind during the period of gain
or loss of wealth or relatives.
Mitii.hii.ra is the taking of oily
and sweet food; leaving one-fourth
of the stomach empty.
S'aucha is of two kinds, external and internal.
Of these,
the 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 aq.hyatma-viq.ya (SCience of Self).
"Under niyama (religious observances), are ten, viz., tapas,
santosha,
astikya,
dana, Isvarapujana,
siQq.hanta-s'ravaI,la,
hrrh, mati, japa,
and vrata.
Of these tapas, is the emancipation
ances as
Santosha
its own
demerits

of the body through the observances

of such penkrohchhra,
chandrayana,
etc., according to rules.
is being satisfied with whatever comes to ns of
accord.
Astikya
is the belief in the merits
or
of actions as stated in the Vedas.
J)ana is the

gIvmg with faith to deserving persons, money, grains, etc.,

earned lawfully.
Isvarapujana
is the worshipping of Vishnu,
Rudra,
etc., with pure miud according
to one's power.
SiQ.cJhanta-s'ravaI)a is the inquiry into the significance of VeQanta.
Hrth is the shame felt in the performance of things contrary to
the rules of the Vedas and of society.
Mati is the faith in the
paths laid down by the Vedas,
Japa is the practising
of the
mantras into which one is duly initiated
by his spiritual
instructor, and which is not against (the rules of) the Vedas.
It is of two kinds-the
spoken and the mental.
The mental is
associated with contemplation by the mind. The spoken is of
two kinds-the
loud and the low. The loud pronunciation gives
the reward as stated (in the Vedas): (while) the low one (gives)
a reward thousand times (that).
The mental (gives) a reward a
crore (of times that).
Vrata is the regular
observance of or
the refraining from the actions enjoined or prohibited
by the

Veq.as.
"Asanas
(the postures) 'are (chiefly) eight,
gomukha, padma, vira, simha, bhadra, mukta,

viz., svastika,
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 ereot.) placing the hollow

S'l~DILYA-UP~~ISHAJ}

175

of the left foot under the side of the right posteriors and the
hollow of the right foot under the side of the left posteriors,
resembling Gomukha (cow's face).
Padma is (the sitting at
ease with the body erect) placing the back of each foot in the
thigh of the other, the right hand grasping the right toe and
the left hand the left toe. This, 0 S'aJ,ldilya, is praised by all.
Vira is the sitting at ease (with the body erect), placing one
foot on the thIgh of the other and the other foot underneath
the corresponding
(opposite thigh.)
Simha is (the sitting at
ease with the body erect,) pressing the right side (of the thigh)
with the hollow of left heel and vice versa. Rest your hands
on the knees, spread out the fingers, open your mouth and
carefully fix your gaze on the tip of your nose. This is always
praised by the yogins.
Siddha 1 is (the sitting at ease with the
body erect), pressing the perineum with the left heel and placing
the heel of the right foot above the genital organ, concentrating
the mind between the two eyebrows. Bhadra is (the sitting at ease
with the body erect,)pressing the two ankles of the two feet firmly
together against the Stvini (viz., lower part of the seed) and
binding the knees firmly with the hands. This is the bhadra
which destroys all diseases and poisons. Mukta is (the sitting at
ease with the body erect,) pressing with the left heel the right
side of the tender part of the Srvint, and with the right heel the
left side of the tender part of the Sivim. Mayiira-(lit.,
peacock).
Rest your body upon the ground with both palms and place your
elbows on the sides of the navel. lift up the head and feet and
remain like a stick in the air, (like the plant balance in gymnastics).
This is the mayiira posture which destroys all sins.
By these, all the diseases within the body are destroyed; all the
poisons are digested.
Let the person who is unable to practise
all these postures betake himself to anyone (of these) which he
may find easy and pleasant.
He who conquers (or gets mastery
over) the postures-he
conquers the three worlds. A. person who
has the practice of yama and niyama should practise pritJ,lityama ; by that the nadia become purified."
Then S'aQ.dilya questioned Atharvan
thus:
"By what
means are the nadia purified?
How many are they in number?
1

In the explana.tion one more posture ia introduced.

176

THIRTY

MINOR

UPANIB~B

How do they arise? What vayus (vital airs) are located in them?
What are their seats? What are their functions? Whatever
is worthy of being known in the body, please tell me." To that
Atharvan replied (thns): "This bodyis ninety-six digits in length.
Pral}.aextends twelve digits beyond the body. He who through
the practice of yoga reduces his prat;la within his body to make
it equal to or not less than the fire in it becomes the greatest of
the yogins. In men, the region of fire which is triangular in
form and brilliant as the molten gold is situated in the middle
of the body. In four-footed animals, it (fire) is quadrangular.
In birds, it is round. In its (the region of fire's) centre,
the purifying, beneficial, and subtle flame is situate. Two
digits above the anus and two digits below the sexual
organ is the centre of the body for men. For four-footed
animals, it is the middle of the heart.
For birds, it
is the middle of the body. Nine digits from (or above)
the centre of the body and four digits in length and breadth is
situated an oval form. In its midst is the navel. In it, is
situated the chakra (viz., wheel) with twelve spokes. In the
middle of the chakra, the jiva (A~ma) 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 pral}.a. Lying in the middle of the navel and
above it, is the seat of kundalini. The kundalini S'ak~iis of the
form of eight prakrtis (matter) and coils itself eight ways or
(times). The movement of vsyua (vital airs) checks duly the
food and drink all round by the side of skandha.' It closes by
its head (the opening of) the brahmarandhra, and during the
time of (the practice of) yoga is awakened by the fire (in the
apana}; then it shines with great brilliancy in the akaa' of the
heart in the shape of wisdom. Depending upon kundalini which
is situated in the centre, there are fourteen principal nsdis
(viz.,) Ida, Pingala, Sushumna, Sarasvati, Varul}.i, Piishit,
Has~ijihvii.,Yasasvini, Visvodhart, Kuhiih, S'ankhini, Payasvini,
Alambusa, and Ganq.hitri. Of them, Sushumna is said to be the
1 In Variiha. Upanisha.c;land later
on, this is named" Kandha.". Herein i.
described the web of life.
.

177

1I'l.,DILYA-UPAN18Hq

snatainer of the universe and the path of salvation.

the back of the anus, it is a.ttached to the spinal
extends

to the brahmarandhra

of the

head

Situated at
column and

and is invisible

and sub~e and is vaishl.l~v~ (~r has the s'ak~i force of V~shl.lu!.
On the 1eft of Sushumna IS situated Ida, and on the right IS
Pingalii.. The moon moves in Ida: and the sun in Pingalii..
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 Sushumnii. is the enjoyer
(or consumer) of time. To the back and on the side of Susbumna
are situate
Barasvat!
and Kuhiil~ respectively.
Between
YaB'asvini and Kuhuh stands Varul.li.
Between Pushii. and
Sarasvati lies Payasvml.'
Between Gii.ng.hiki and Sarasvati is
situated Yasasvinl,"
In the centre of the navel is Alambusa.
In front of Sushuuma there is Kuhub, which proceeds as far as
the genital organ.
Above and below kundalint is situated
Vii.rul.li, which proceeds
everywhere.
Yasasvim
which is
beautiful (or belonging to the moon), proceeds to the great toes.
Pingalii. goes upwards to the right nostril.
Payasvini goes to
right ear. Sarasva~i goes to the upper part or the tongue and
S'ii.nkhini to the left ear, (while) Gang.ha.ri goes from the back of
Ida to the left eye. Alambusii. goes upwards and downwards from
the root of the anus. From these fourteen nadis, other (minor)
nadis spring;
from them sprmging
others, and from them
springing others; so it should be known.
As the leaf of the
aB'vat~ha tree ificu 1'eligiosa) etc., is covered WIth minute fibres
so also is this body permeated
with nadis.
l'raJ;la, Apana, Samaua, U dana, Vyana, Naga, Kurma,
Krkara, Devadatta,
and .I;>hananjaya-these
ten vayus (vital
airs) move in all the nadis.
PraJ;la moves in the nostrils,
(C

the throat, the navel, the two great toes and the lower and
the upper parts of kundalini.
Vyana moves in the ear, the
eye, the loins, the ankles, the nose, the throat and the buttocks.
Apana moves in the anus, the genitals, the thighs, the knees.
the stomach, the
1 This

seeds, the loins, the calves, the navel, and the

should be perha.ps-between

'Y_vini should be" Silikhini."

Pingali

and Pa.ya8vini is Piishi.

178

THIRTY .mOR

UPA.NIBHA~8

seat of the anus of fire. Uc,l!i.na

lives in all the joints and also
in the hands and legs. Samano.lives, permeating in all parts
of the body. Along with the fire in the body, it causes the food
and drink taken in, to spread in the body. It mov4tl'!in the
seventy-two thousand nadis and pervades all over the body along
with the 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.' Placing the water above the fire
and the food above (or in) the water, it goes to the Apana and
along with it, fans up the fire in the centre of the body. The
fire thus fanned up by the Apana gradually increases in brightness in the middle of the body. Then it causes through itt!
Hamesthe water which is brought in the bowels by the Prii.Qato
grow hot. The fire with the water causes the food and condiments, which are placed above, to be boiled to a proper degree.
Then Prsua separates these into sweat, urine, water, blood,
semen, the feeces and the like. And along with the Samana, it
takes the juice (or essence) to all the nsdis and moves in the
body in the shape of breath. The vayua excrete the urine,
the feeces,etc., through the nine openings in the body which
are connected with the outside air. The functions of Praua are
inspiration, expiration, and cough. Those of Apana are the excretion of the feecesand the urine. Those of Vyana are (such
actions as) giving and taking. Those of Uc,lii.naare keeping
the body straight, etc. Those of Samano. are nourishing the
body. Those of Naga are vomiting, etc.; of Kurma, the
movement of the eyelids; of Krkara, the causing of hunger,
etc., of Devadatta, idleness, etc., and Dhanafijaya, phlegm.
"Having thus acquired a, thorough knowledge of the seat
of the nsdis and of the vayns with their functions, one should
begin with the purification of the nadis. A person possessed
of yama and niyama, avoiding all company, having finished
his course of study, delighting in truth and virtue, having
conquered (his) anger, being engaged in the service of his
spiritual instructor and having been obedient to his parents
1

Here the proceu of digestion of food ia deacribed.

179

8'1~DILYA.-UPANISHA.:{)

and well instructed in all the religious practices and the

knowledge of his order of life, should go to a sacred grove
abounding in fruits, roots, and water. There he should
select a pleasant spot always resounding with the chanting of
the Vedas, frequented by the knowers of Brahman that
persevere in the duties of their orders of life and filled with
fruits, roots, flowers, and water. (Else) either in a temple or on
the banks of a river or iu a village or iu a town, he should build
a beautiful monastery. It should be neither too long nor too
high, should have a small door, should be besmeared well with
cow-dung and should have every sort of protection.' There
listening to the exposition of veq.a.n~a, ho should begin to
practise yoga. In the begmning havmg worshipped Vmayaka"
(GaJ;l.eS'a),
he should salute his Ishta-Devata (tutelary deity) and
sitting in any of the above-mentioned postures on a soft seat,
facmg either the east or the north and having conquered them,
the learned man keeping his head and neck erect and fixing his
gaze on the tip of his nose, should see the sphere of the moon
between his eyebrows and drink the nectar (flowing therefrom through his eyes. Inhaling the air through Ida.' for the
space of twelve mii.tras, he should contemplate on the sphere
of fire' situated in the belly as surrounded with flames
and having as its seed ~ (ra) ; then he should exhale it through
Pingala. Again inhaling It through Pingala and retaining
it (within), he should exhale it through Ida. For the period of
twenty-eight months," he should practise six times at every
sitting through the three sandbyas (morning, noon, and evening)
3

1 Both
by physical protection and that of mantras to scare away evil
spirits.
2 He is the
Bon of Siva, having an elephant's face symbolical of Wisdom.
He is considered as the remover of all obstacles, and as such is he invoked and
worshipped in the beginning of every religioue rite.
3 Ida
and PiJigala are the two nadia upon which our breaths alternate
from the left nostril to the right and VIce versa and between which is Sushumna,
Henoo these two terms are applied to and mean the left and right nostrils

According to Yogatattva.Upanishad,
a miitra is the trme occupied
oircling the knee once with the palm of the hand and filliping the fingers.

in

6 According to Varaha.Upanisha4
the seat of fire ie the miila!Jhira (sacral
plexus).
8 The original is not clear.
It sa.ys, .. For the space of 3, 4, 3,4, 7, 3 and"
:lIlODths" whioh when added beoomes 28.

180

THIRTY

1I1INOR UPANIIiIHA~S

a.nd during the intervals.

By this, the nadis become purified.
Then the body becomes light and bright, the (gastrio) fire is
increased (within) and there is the manifestation of naqa (internal sound).
" Prii.~ayama is said to be the union of Praua and Apana. It
is of three kinds-expiration,
inspiration, and cessation.
They
are associated with the letters of the (Samskrt) alphabet' (for the
right performance of pral,lii.yama). Therefore Pranava
(OM)
only is said to be Prli.J}.ayama. SItting in the padma
the person should meditate that there is at the

posture,

tip of his nose

Gayatri} a girl of red complexion surrounded by the numberless

rays of the image of the moon and mounted on a hamsa (swan)
and having a mace in her hand.
She is the visible symbol of
the letter A. The letter U has as its VIsible symbol Savi~ri,'
a young woman of white colour having a disk in her hand and
riding on a garuda (eagle).
The letter M has as its visible
symbol Sarasvatt," an aged woman of black colour rrdmg on a
bull, having a trident in her hand.
He should meditate that
the single letter-the
supreme light-the
pral).ava (01ll)-is the
origin or source of these three letters A, U, and M. Drawing'
up the air through Ida 01.' the space of sixteen matrii.s, he
should meditate on the letter A during that time; retaining
the inspired air for the space of sixty-four
matras, he
should meditate on the letter U during the time; he should
then exhale the inspired air for the space of thirty-two matras,
meditatmg
on the letter M during that time.
He should
practise this in the above order over and over again.
"Theu 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 padmesana (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 drawmg it again through the right and ha.ving
retained it, he should exhale it through the left in the order
1 According to thfl Mantra. Sistra,
PriJ;layima is performed throng!! the
letters of Sa.makrt alphabet, the vowels eorrespondmg to inspiration, etc.
2 These are the
GodQesses representing Salqi a.nd being the wives of

Brahmi.,

ViBh\lu, and Rucj.ra..

S'.i.:t'TDILYA-UPANI8BA~

181

that he should draw it through the same nostril by which he

exhaled it before and retained it. In this context, occur (to
memory) the following verses: "In the beginning having
inhaled the breath (Praua] through the left nostril, according
to the rule, he should exhale it through the osher ; then having
inhaled the air through the rIght nostril, should retain it and
exhale It through the other." To those who practise according
to these rules through the right and left nostrrls, the nadia
become purified within three months. He should practise
cessation of breath at sunrise, 1D the midday, at sunset and at
midnight slowly till eighty (times a day) for four weeks. In the
early stages, perspiramon is produced; in the middle stage
the tremor of the body, and in the last stage levitation in the
air. These (results) ensue out of the repression of the breath,
while sitting in the padma posture. When perspiration arises
with effort, he should rub his body well. By this, the body
becomes firm and hght. In the early course of his practice,
food with milk and ghee is excellent. One sticking to this rule
becomes firm in his practice and gets no tapa (or burning
sensation in the body). As hons, elephants and tigers are
gradually tamed, so also the breath, when rightly managed
(comesunder control); else it kills the practitioner.'
" He should (as far as is consistent with his health and
safety) properly exhale it, properly inhale it or retain it 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 (spiritual) sounds and (good) health result. When the nervous centres have become purified through the regular practice of PraQ.ayama, the air easily forces its way up through
the mouth of the Snshumna 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 PraQ.a(breath) goes into the
Sushumna which is in the middle from the west nadi," Drawing
1 Thill pa.ssa.ge clearly
indicates the dreadful consequences of the performance of Pri\layima. rashly and without 110 guru
As already pointed out, the Sushumna nidi is between Ida and Pinga.la. If
Pri.\lIIo which alternates ordinarily between Ida and Piilgali. is reetra.ined by long

182

THIRTY

MINOR UPANI8H~8

up the Apana and forcing down the Prsne from the throat,
the yogin free from old age becomes a youth of sixteen.
" Seated in a pleasant posture and drawing up the all' through
the right nostril and retaining
It mside from the top of the
hair to the toe naila, he should exhale it through the same
nostril.
Through it, the brain becomes purified and the diseases in the au' nadis 1 are destroyed.
Drawing up the
air through the nostrils with noise (so as to fill the space)
from the heart to the neck, and having retained it [withm) as
long as possible, he should exhale it through
this, hunger, thirst,
"Taking in the
ing retained it as
the nose. Through
being

splenetic

the nose.

Through

idleness and sleep do not arise.

air through the mouth (wide open) and havlong as possible, he should expel it through
this, (such diseases as) gulma, pleeha (both

diseases),

bile and fever as also hunger,

etc.,

are destroyed.
ct Now we shall proceed to kumbhaka
(restraint of breath).
It is of two kinds-e-sahita and kevala. That which is coupled
with expiration and inspiration IS called sahita,
That which is
devoid of these is called kevala (alone). Until you become perfect in kevala, practise sahita,
To one who has mastered kevala,
there IS nothing unattainable
in the three worlds.
By kevalarestraint of breath, the knowledge of kundalini arises.
Then he
becomes lean in body, serene m face and clear-eyed, hears the
(spiritual) sounds distinctly, becomes free from all diseases and
conquers his (bindu) seminal fluid,' his gastric
fire being
increased.
" Centring one's mind on an inward object whilst his eyes are
looking outside WIthout the shutting and openmg of his eyelids,
has been called Vaishuavrmudra,
This is kept hidden in all the
kumbhaka, then it along with the soul, its attendant will enter the Sushumnii
(central niidi) at one of the three places where it YIelds space for entrance throngh
such restraint of breath and in the navel, from the Sarasvan nadr on the west.
After such entry it is that the yogin becomes dead to the world, being in the
state called trance.
1 Through such and other methods of Priiniyima
preacribed in this passage
and the subsequent ones, chronic diseases that defy European doctors will be
rooted out.
S

He beccm.es an nr~va.rita8-his

vital energy

goell

up.

II'.ltiDILYA-UPANI8H~

183

timtric works.
With his mind and breath absorbed in an internal object, the yogin, though he does not really see the objects
outside and under him, still (appears to) see them with eyes in
which the pupils are motionless.
This is called Khecharimudra.
It has as its sphere of extension one object and is very beneficial.
(Then) the real seat of Vishnu, WhICh is void and nonvoid, dawns on him. 'Vith eyes half olosed and WIth a firm mind,
fixing hili eyes on the tip of his nose and becoming absorbed in the
Bun and moon, he after remaining 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 truth
and which is beyond.
0 S'aJ;ldilya, know this to be Tat (That).
Merging the sound in the light and elevating the brows a little,
this is of the way of (or is a part of) the former practice,
This
brings about the state of Unmani which causes the destruction
of the mind.
Therefore he should practise the Khecharrmudra.
Then he attains to the state of Unmani and falls into the yoga
sleep (trance).

To one who obtains

this yoga

sleep, time does

not exist.
Placing the mind in the midst of sakti and S'akti 1
in the midst of the mind and looking on the mind with the mind,
S'aJ;ldilya be happy.
Place the Atma in the midst of akaS'

and akas' in the midst of Atma, and having reduced everything

to skas', do uot think of anything else. You should not (then)
entertain thoughts, either external or internal.
Abandoning all
thoughts, become abstract thought itself.
As camphor in fire
I:
and salt in water become absorbed, so also the mind becomes
absorbed in the Tattva, (Truth).
What is termed manas (mind)
is the knowledge
of everything
that is known and Its clear
apprehension.
When the knowledge
and the object cognised
are lost alike, there is no second path (or that is the only path).
By its giving up all cognition
of objects, it (the mind) is
absorbed and when the mind is absorbed, kaivalya
(Isolation)
alone remains.
"For the destruction of the chiHa, there are two waysyoga and juana.
0 prince of sages! yoga is the (forcible)
1 There are six centres of energy in the body (miila4hira,
which are presided over by six sakti8 (goddesses of energy).

sacral plexns, ete.),

184

THIRTY

)(JNOR

UPANIBRA~s

repression of the modifications of the mind, and jiiana is the

thorough inquiry into them. When the modifications of the
miud 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 (t~z., with sunset), so when the fluctuations
of the mind cease, this cycle of births and deaths comes to an end.
(Then) the fluctuations of praI;laare 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 long contemplation with intentness on any desired
(higher) object or through practising one truth firmly.
" By the repression of the breath through inhalation, etc.,
by continual practice therein which does not cause fatigue, and
by meditating in a secluded place, the fluctuations of the mind
are arrested. Through the right realisation of the true nature
of the sound which is at the extreme end of the pronunciation
of the syllable OM (viz., Ar<Jhamatrii.),and when sushup~i
(dreamless sleeping state) is rightly cognised through consciousness, the fluctuations of pra.l)a are repressed. When
the passage at the root of the palate which is like the bell,
'lliz., uvula, is closed by the tongue with effort and when
the breath goes up through (the upper hole), then the fluctuations of prana are stopped. When the consciousness
(samvit] is merged in prana, and when through practice the
praI;la goes through the upper hole into the <JvaaaS'anta (the
twelfth centre) above the palate, then the fluctuations of praI;la
are stopped. When the eye of consciousness(viz., the spiritual or
third eye) becomes calm and clear so as to be able to distinctly
see in the transparent a.kaS'at a distance of twelve digits from the
tip of his nose, then the fluctuations of praI;la are stopped.
When the thoughts arising in the mind are bound up in the
calm contemplation of the world of taraka (star or eye) between
one's eyebrows and are (thus) destroyed, then the fluctuations
cease. When the knowlege which is of the form of the knowable,
l

1 This twelfth
centre ie identified by some with the pituitary body in the
head, there being six centres in the brain besides the lix below the brain.

S'..i~DILYA-UPANISHAl}

185

which is beneficent and which is untouched by any modifications

arises in one and is known as OM only and no other, then
the fluctuations of pra~a cease. By the contemplation for &
long time of the akitS' which is in the heart, and by the contemplation of the mind free from vasanas, then the fluctuations
of pra~a cease. By these methods and various others suggested
by (one's) thought and by means of the contact of the many
(spiritual) guides, the fluctuations cease.
Having by contraction opened the door of kundalinj, one
should force open the door of moksha.
Closing with her mouth
the door through which one ought to go, the kundalmi sleeps
spiral III form and COIled up like a serpent.
He who causes this
kundalini to move-he is an emancipated person. If this kundalini
C<

were to sleep 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 (Pingal~), it (prana) should move
in the Sushumna. That IS the supreme seat of Vishnu. One should
practise control of breath with the concentration of the mind.
The mind should not be allowed by a clever man to rest on any
other thing. One should not worship Vishnu during the day alone.
One should not worship Vishnu during the night alone; but should
always worship HIm, and should not worship Hun merely during
day and night. The wisdom-producing openmg (near uvula) has
five passages.
0 S'anQ.tlya this IS the khecharrmudra , practise
it. With one who SItS III the khechartrnudra, the vayu which
was flowing before through the left and right midis now flows
through the middle one (Suahumna). There IS no doubt about it.
You should swallow the air through the void [Suahumne]
between
Ida and Pingala.
In that place is khechartmudra
situated, and that is the seat of Truth.
Again that is khechartmuQ.ra which is situated III 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 been lengthened to the
length of a kala (digit) by the incision (of the framum lingum)
and by rubbing and milking it (viz., the tongue), fix the gaze
between the two eyebrows and close the hole in the skull with
24

186

THIRTY

lUNOS. UPANISHA:PS

the tongue
reversed.
This is kbecharrmndra,
When the
tongue and the chitta (mind) both move in the aka!!' (khechari),
then the person WIth his tongue raised up becomes immortal.
Firmly pressing the yom (perineum) by the left heel, stretchmg
out the right leg, gra'lping the feet with both hands and inhalmg the air through the nostrils, practise kantha-bandha,'
retammg the air upwards. By that, all affhcbions are destroyed;
then pOlson is dtgested as If it were nectar.
Asthma, splenetic
disease, the turnmg up of the anus and the numbness of the
skin are removed.
'I'his is the means of conquering priiI,la and
destroying death.
Pressmg the yoni by the left heel, place the
other foot over the left thIgh: Inhale the all', rest the chin on the
chest, contract the yom and contemplate, (as far as possible),
your Atma. as aituated within your mmd. Thus is the direct
perception (of truth) attained.
"Tnhahng the praI,la from outside and filling the stomach
with it, centre the praI,la WIth the mind in the middle of the
navel, at the tip of the nose and at the toes durmg the sand hyas
(sunset and sunrise) or at all times.
(Thus) the yogm is
freed from all draeaaes and fatIgue.
By centring his praI,la at
the tIP of hIS nose, he obtams mastery over the element of air;
by centring it at the middle of his navel, all diseases are destroyed; by centrmg it at the toes, his body becomes light.
He
who drinks the all' [drawn) through the tongue destroys fatIgue,
thirst and diseases.
He who drmks the air with his mouth during the two sandhyas and the last two hours of the mght,
within
three mouths the auspicious
Sarasvatt (g-oddess of
speech) is present in his va.k (speech) t'iz., (he becomes eloquent
and learned III his speech).
In SIX months, he is free from all
diseases.
Drawing the all' by the tongue, retain the air at the
root of the tongue.
'I'he wise man thus drinking nectar enjoys
all prosperity.
Fixing the Atma in the A~ma itself in the middle
of the eyebrows, (having inhaled) through Ida a.nd breaking
through that [centre) thirty times, even a sick man is freed
from disease.
He who draws the all' through
the nadia
and retains it for twenty-four
minutes in the navel and in
1

Lit.. binding the air up the throat.

II'UDILYA-UPANISHAl;>

187

the sides of the stomach becomes freed from disease. He who

for the space of a month dnring the three sandhyas (sunset,
sunrise, and midnight or noon) draws the air through the tongue,
pierces thirty times and retains his breath in the middle of his
navel, becomes freed from all fevers and poisons. He who retains
the prana together with the mind at the tip of his nose even
for the space of a muhurta (forty-eight mmutes), destroys all
sins that were committed by him durmg one hundred births.
"Through
the samyama of ~ara (OM), he knows all things.
By retaming
the mmd at the tip of his nose, he acqUires a.
knowledge of Iridra-world ;' below that, he acquires a knowledge of Agni-(fire) wor-ld."
Through the sa.myama of chitta ill
the eye, he gets a knowledge of all worlds: in the ear, a
knowledge of Yama-(the
god of death) world ;' in the sides
of the ear, a knowledge of Nrrtr-world :' in the back of it
(the ear), a knowledge of Varuna-world .' in the left ear, a knowledge of Vayu-world:1 in the throat, a knowledge of Soma(moon) world:' in the left eye, a knowledge of S'lva-world : 1
in the head, a knowledge of Brahma-world ;' in the soles of the
feet, a knowledge of Atala world :2 III the feet, a knowledge of
Vltala world: III the ankles, a knowledge of Nitala (rather Sutala]
world: in the calves, a knowledge of Sutala (rather Tala~ii.la.
world): in the knees, a knowledge of Ma.hatula world: III the
thighs, a knowledge of Rasatala world: in the loins, a knowledge
of Tala~ala (rather Patii.la) world: in the navel, a knowledge of
Bhurloka
(earth-world):
III
the stomach, a knowledge of
Bhuvar (world) : in the heart, a knowledge of Suvar (world): in
the place above the heart, a knowledge of Mahar world: in the
throat, a knowledge of Jana world: in the middle of the brows,
a. knowledge of Tapa world: in the head, a knowledge of
Satya world.
"By
conquering dharma and adharms, one knows the
past and the future.
By centring
it on the sound of
every creature, a knowledge of the cry (or language) of the
1 These
correspond severally to the several drrectrona and the devatiia
presiding over them, oorrespondmg respectrvely to east, south-east, south, south'West, west, north-weat, north, and north-east.
2 The fourteen
worlds, lokas and talas are referred to: the order ill tal ..
teems to be wrong, 'r81a~18 should be III the middle.

188

THIRTY

MINOR

Ul'ANIBHAJ,.lS

animal IS produced.
By centring it on the safichita-karma
(past karma
yet to be enjoyed), a knowledge
of one's
previous births arises in him.
By centring it on the mind
of another, a knowledge of the mind (or thoughts) of others is
induced.
By 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 obtained.
By fixing it
on the snn, a knowledge of the worlds arises. By fixing it on
the moon, a knowledge of the constellation is produced.
By
fixing It on the Dhruva (Polar star) a perception of its motion
is induced.
By fixing it on his own (Self), one acquires the
knowledge of Purusha , on the navel, he attains a knowledge
of the ksya-vyuha, (mysncal arrangement of all the particles of
the body so as to enable a person to wear out his whole karma
in one hfe] : on the well of the throat, freedom from hunger and
thirst arises : on the Kurma nadi (which is situated in the well
of the throat), a firmness (of concentration) takes place.
fixing it on the tara (pupil of the eye), he obtains the sight of
siddhas (spiritual personages).
By conquering the akaS' m
body, he is able to soar in the akaS': (in short) by centring
mind in any place, he conquers the siddhis appertaining
that place.

By
the
the
the
to

"Then comes pratyahara, which is of five kinds.

It is the
drawing away of the organs from attaching
themselves to
the objects of senses. Contemplating upon everything 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 pratyahsra.
J)hiiraI;la 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 descending orders.
"'l'hen (comes) Q.haraQa. It is of three kinds, (viz.,) fixing
the mind in the Atma, bringing the external akaa' into the
akaa' of the heart and contemplating the five murtis (forms of
qevatas) in the five elements-earth,
apas, fire, vayu, and ii.ki8'.

s'..i.~ILYA-UPANISHAJ;>

189

"Then
comes dhyana,
It is of two kinds, sagUJ;la (with
gUJ;las or quality) and nirguna, (without quality).
SaguJ;la is
the meditation
of a murti.
Nirguna is on the reality of
Self.
cc Samadhi is the union of the Jlvatma
(individual self) and
the Paramatma (higher self) without the threefold state, (viz.,
the knower, the known, and the knowledge). It is of the nature

of extreme bliss and pure consciousness.

"Thus ends the first chapter of S'aJ;ldilya Upanishad."
CHAI'TER

II

Then the Brahmarshi S"ii.J;ldilyanot obtaining the knowledge

of Brahman in the four Vegas, approached the Lord Atharvan
and asked him: " What is it? Teach me the science of Brahman
by which I shall obtain that which is most excellent."
Atharvan replied:" 0 S'iiJ;ldilya, Brahman IS satya, vijfiana
and ananta in which all this (world) is interwoven, warp-wise
and woof-wise, from which all originated and into which all
are absorbed, and which being known makes everything
else known.
It is without
hands and feet, without eyes
and ears, without tongue or without body, and is unreachable and undefinable.
From which, yak (speech) and mind
return, being unable to obtain (or reach) It.
It is to be
cognised by jfiana and yoga.'
From which, prajfia of old
sprang. That which is one and non-dual, that which pervades
everything like a.kiis', which is extremely subtle, without a
blemish, actionless, sat (be-ness) only, the essence of the bliss
of consciousness, beneficent, calm and immortal and WhICh is
beyond.
That is Brahman. Thou art That. Know That by
wisdom. He who is the one, the shining, the giver of the power
of Atma, the omniscient, the lord of all, and the inner soul of
all beings, who lives in all beings, who is hidden in all beings
and the source of all beings, who is reachable only through yoga
and who creates, supports and destroys everything-He
is Atma.
Know the several worlds in the Atma. Do not grieve, 0 knower
of Atma, thou shalt reach the end of pains."
1

Some texts leaTe the words .. aDd yop"

190

THIBTY

}IINOR

UP.A.NI8H.A.:Q8

CHAPTER

III

Then S'at;ldilya questioned A~harvan thus: " From the Brahman that is OM, imperishable, actionless, beneficial, sat (be-ness)
only and supreme, how did this umverse arise?
How does it exist in It?
And how IS It absorbed in It?
Please solve me this
doubt."
At.harvan replied:
imperishable

The Supreme Brahman, the Truth, is the

and the actionless.

Then from the formless Brah-

man, three forms (or aspects) arose, (viz.,) mshkalii. (partless.)

sakal a (with parts), and saka la-nrshkala (with and without
parts).
'I'hat which ISsatya, vijnana and ananda, That which is
actionless, without any impurity, omnipresent, extremely subtle,
havmg faces in every directron, undefinable and immortal-s-thas
is HIS nishkala aspect.
Mahes'vara (the great Lord) who
is black a.nd yellow rules, With aVI~.ra, mulaprakrti or maya
tha.t is red, white, and black, and that is co-existent with
Him.
This is his sakale-uishkals
aspect.
'I'hen the Lord
desired (or willed) by his spiritual wisdom (thus) : May I become
many?;
may I bring forth?
Then from this Person who was
contemplating
and whose desires are fulfilled, three letters
sprang up. Three vyahrtis,' the three-footed
Gayatrr," the
three Vedas, the three devas, the three varnas (colours or castes)
and the three fires sprang. That Supreme Lord who is endowed
with all kinds of wealth, who is all pervading, who is situated in
the hearts of all beings, who is the Lord of maya and whose
form is maya-He
is Brahma, He is Vishnu : He is Rudra : He
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 left:
He only is on our right; : He only is below:
He only is above:
He only is the all. That form of him as
.()attatreya,
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."
1 _2
I

These relate to the Giya.~ri man~ras depending

A.ccording to Bhigava~,

upon Bound.

he is one of the minor incarna.tions of Viah\ln.

S'~DILYA-UPANISHA:P

191

Then S'iiI}.dilya.questioned .A.~harvan, "0 Lord, tha.t which

is Sat only and the essence of the bliss of consciousness-why
is
He called Parabrahman ] "
Atharvan replied: " Because He increases brhati and causes
to increase everything- (brhanti);
so he is called Parabrahman,
Why is He called Atma?
Smce He obtains (apnoti) everything',
since He takes back everything and since He is everythmg, so
he is called Atma. Why is He called Mahesvara (the great
Lord)?
SIDee by the sound of the words Mahat-Is'a (the great
Lord) and by His own po'!Ver,the .at
LOI'd g-overns everything.
Why is He called I)attatreya?
Because the Lord being extremely pleased with Atri (Rshi) who was performing a most difficult
penance and who had expressed his destre to see Him who is
light itself, offered Himself (~n.tta) as their son, and because the
woman Anasiiya was his mother and Atl'l was his father. Therefore he who knows the (secret) meaning knows everything.
He
who always 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 the Lord of Lords
and the ancient thns-as
p,1ttatreya, the beneficent, the calm,
of the colour of sapphire, one who delizhte in his own maya and
the Lord who has shaken off everything, as naked and as one
whose whole body is besmeared With the holy ashes, who
has matted hair, who is the Lord of all, who has four arms,
who is bliss in appearance,
whose eyes are like full-blown
lotus, who is the store of jfiii.na 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 the witness of all and who is worshipped by all
the aiddhas is freed from all sins and will attain (the Spirit).'
"OK Sat yam (truth).

Thus ends the Upanishad."

YOGArATrVA-UPANISHAl)

..

0.'

KB.SH~A- YAJURVEI)A
I

SHALL now describe yoga-tattva

(yoga-truth) for the benefit
of yogius who are freed from all sins through the hearing aud
the studying of it, The supreme Purusha called VIShI.lU,who
is the great yogin, the great being and the great tapasvin, is
seen as a lamp in the path of the truth.
The Grandfather
(Brahms) having saluted the Lord of the universe (Vishnu) and
having paid Him due respects, asked Him (thus) : " Pray, explain
to us the truth of yoga which includes in it the eight subservients."
To which Hrshrkesa (the Lord of the senses or Vishnu]
replied thus: "Listen.
I shall explain its truth.
All souls are
immersed in happiness and sorrow through the snare of maya.
Kaivalya, the supreme seat, is the path which gives them
emancipation, which rends asunder the snare of maya, which is
the destroyer of birth, old age and disease and which enables
one to overcome death.
There are no other paths to salvation.
Those who go round the net of S'as~ras are deluded by that
knowledge. It is impossible even for the Devas to describe that
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 beyond all and free from
decay becomes the jiva (self] on account of the results of past
virtues and sins. Bow did that which is the seat of Parama~ma,
is eternal, and above the state of all existing things and is of
the form of wisdom and without stains attain the state of jiva r
A bubble arose in it as in water and in this (bubble) arose

YOGATAITV A-UPANIBHA~

193

ahankara.
To it arose a ball (0 body) made of the five (elements) and bound by eJhatus. Know that to be jrva which is
associated with happiness and misery and hence is the term
jiva applied to Paramatma which is pure.
That jiva is considered to be the kevala (alone) which is freed from the stains of
passion, anger, fear, delusion, greed, pride, lust, birth, death,
miserliness, swoon. giddiness, hunger, thirst, ambition, shame,
fright, heart-burning,
grief and gladness.
"So I shall tell you the means of destroying (these) sins.
How could juana capable of giving moksha arise certainly without yoga? And even yoga becomes powerless III (securing)
moksha when it is devoid of juana.
So the aspirant after
emancipation should practrse (firmly) both yoga and juana.
The
cycle of births and deaths comes only through ajfiana and
perishes only through juana.
Juana alone was originally.
It
should be known as the only means (of salvation). That is Juana
through which one cognises (Ill himself) the real nature of
kaivalya as the supreme seat, the stainless, the partless, and of
the nature of Sachchidananda without bn-th, existence and death
and without motion and jfiana.
" Now I shall proceed to describe yoga to you. Yoga is
divided into many kinds on account of its actions: (viz.,)
Mantrayoga,
Layayoga,
Hathayoga,
and Rajayoga.
'I'here
are four states common to all these: (viz.,) Arambha, Ghata,
Parichaya, and Nishpatti.
0 Brahma, I shall describe these
to you. LIsten attentively.
One should practise the Mantra
along with its matrikas (proper intonations of the sounds) and
others for a period of twelve years; then he gradually obtains
wisdom along with the siddbis, (such as) anima, etc. Persons
of weak intellect who are the least qualified for yoga practise
this. The (second) Laya-yoga tends towards the absorption of
the chitta and is described in myriads of ways; (one of which
is)-one should contemplate upon the Lord who if! without parts
(even) while walkmg, sitting, sleeping, or eating.
This is called
Laya-yoga.
Now hear (the description of) Hatha-yoga.
This
yoga is said to possess (the following) eight subservients,
yama (forbearance),
niyama
(religious
observance), iisana
25

194

THIRTY

MINOR

UPANIBHAJ;)S

(posture), prs~ii.yiima (suppression of breath), pratyahera (subjugation

of the senses), q.hiiraJ)a (concentration),
q.hyiina,
the contemplation
on Hari in the middle of the eyebrows
and samaq.hi that is the state of equality.
Mahii.muq.rii, Mababsndha and Khechart,
,JslanQhara,
U ddiyaua,
and Mulabandha,
uttering
without
intermission Pranava (OM) for a
long time, and hearing the exposition of the supreme truths,
Vajroli, Amarolt and Sahajoli, which form a triad-all
these
separately I shall give a true description of.
0 four-faced
one (Brahmii.), among (the duties of) yama moderate eatmg-and
not others-forms
the principal factor; and non-injury is most important in niyama.
(The chief postures are) four (viz.,) Sidd ha.,
Padma, Simha and Bhadra. During the early stages of practice,
the following obstacles take place, 0 four-faced one, (viz.,)
laziness, idle talk, association with bad characters, acquisition of
mantras, etc., playing with metals (alchemy) and woman, etc.,
and mIrage. A wise man having found out these should abandon
them by the force of his virtues.
Then assuming Padma posture,
he should practise praJ)ayiima.
He should erect a beautiful
monastery with a very small opemng and with no crevices.
It
should be well pasted with cow-dung or with white cement.
It
should be carefully freed from bugs, mosquitoes and lice. It
should be swept well every day 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 kusa grass spread, one over the other, the wise man
should assume the Padma posture
and keeping his body
erect and his hands folded in respect, should salute his tutelary deity.
Then closing the right nostril with his right
thumb, he should gradull.lly draw in the air through the left
nostril.

Baving

restrained

it as long

as possible,

he should

again expel it through the right nostril slowly and not very fast.
Then filling the stomach through the right nostril, he should
retain it as long as he can and then expel it through the left
nostril.
Drawing the air through that nostril by which he expels,
he should continue this in uninterrupted
succession.
The time
taken in ma.king a round of the knee with the palm of the

YOGATATTVA-UPANISHAl;>

195

hand, neither very slowly nor very rapidly, and snapping the
fingers once is called a matra.
Drawing the air through the
left nostril for about sixteen matras and having retained it (within)
01' about sixty-four matras, one should expel it again through the
right nostril for about thirty-two
matras.
Again fill the
right nostril as before (and continue the rest). Practise cessation
of breath four times daily (viz.,) at sunrise, noon, sunset and
midnight,
till eighty (times are reached).
By a continual
practice 01' about three months, the purification of the midis
takes place. When the nadis have become purified, certain
external signa appear on the body of the yogin. I shall proceed
to describe them.
(They are) lightness of the body, brilliancy
of complexion, increase of the gastric fire, leanness of the body,
and along with these, absence of restlessness in the body. The
proficient in yoga should abandon the food detrimental to the
practice of yoga. He should give up salt, mustard, things sour,
hot, pungent, or bitter, vegetables, asafcetida, etc., worship of
fire, women, walking, bathmg at sunrise, emaciation of the
body by fasts, etc. During the early stages of practice, food
of milk and ghee IS ordained; also food consisting of wheat,
green pulse and red rice are said to favour the progress.
Then he will be able to retain hIS breath as long as he
lIkes. By thus retaining
the breath as long as he hkes,
kevala kumbhaka (cessation of breath without inspiration and
expiration) is attained.
When kevala kumbhaka is attained
by one, and thus expiration and inspiration are dispensed
with, there is nothing unattainable
in the three worlds to
him. In the commencement (of his practice), sweat is gIven
out; he should wipe It off. Even after that, owing to
the retai.ning of the breath, the person practising it gets
phlegm.
Then by an Increased practice of c}haraI;ui,sweat arises.
As a frog moves by leaps, so the yogin sittmg in the Padma
posture moves on the earth. With a [further] mcreased practice,
he is able to rise from the ground.
He, while seated in Padma
posture, levitates.
There arises to him the power to perform extraordinary
feats. He does (or should) not disclose to others
his feats of great powers (in the path).
Any pain small or

196

THIRTY

MINOR

UPANISHAJ)S

great, does not affect the yogin. Then excretions and sleep are
diminished; tears, rheum in the eye, salivary flow, sweat and
bad smell in the mouth do not arise in him. With a still further
practice, he acquires great strength by wbich he attains
Bhuchara siddhi, which enables him to bring under his control
all the creatures that tread this earth; tigers, sarabhas,! elephants, wild bulls or lions die on being struck by the palm of
the yogin. He becomes as beautiful as the god of love himself .
.All females being taken up with the beauty of his person will
desire to have intercourse with him. If he so keeps connection,
his virihty will be lost; so abandoning all copulation with women,
he should contmue his practice with great assiduity.
By the
preservation of the semen, a good odour pervades the body of
the yogm. Then sittmg in a secluded place, he should repeat
Pranava (OM) with three pluta-matrae (or prolonged intonation)
for the destruction of Ins 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 practising suppressIon of breath.
When a
perfect union takes place between pra'Qa and apana, manas and
buddhi, or jiva~ma and Parametmx without opposition, It is
called the ghata state.
I shall describe its SIgns. He may now
practise only for about one-fourth ot the period prescribed for
practice before. By day and evening, let him practise only for
a yama (3 hours). Let him practise kevala kumbhaka once a
day. Drawing away completely the organs from the objects of
sense during cessation of breath is called pratyahara.
Whatever he sees with his eyes, let him consider as Atma. Whatever
he hears with his ears let him consider as Atma. Whatever he
he smells WIth his nose let him consider as Atma. Whatever he
tastes with hIS tongue let him consider as A~ma. Whatever the
yogin touches with his skin let him consider as Atma. The
yogin should thus unwearied gratify his organs
period of one ysma every day with great effort.

of sense for a
Then various

wonderful powers are attained by the yogin, such as clairvoyance,

1

.A.n animal said to have eight legs and to be stronger than lion.

YOGA'fA'f!'V A-UPANISH~

197

clairaudience,
ability to transport himself to great distances
within a moment, great power of speech, ability to take any
form, ability to become invisible, and the transmutation
of
iron into gold when the former is smeared over with his excretion.
(( That yogin who is constantly practising yoga attains the
power to levitate.
Then should the wise yogin think that
these powers are great obstacles to the attainment of yoga, and
so he should never take delight in them.
'I'he king of yogins
should not exercise his powers before any person whatsoever.
He should live in the world as a fool, an idiot, or a deaf
man, in order to keep his powers concealed.
His discrploa
would, without doubt, request him to show his powers for the
gratification of their own desires.
One who is actively engaged
in one's duties forgets to practise (yoga) ; so he should practise
day and mght yoga WIthout forgetting the words of the guru.
Thus passes the ghata
state to one who is constantly
engaged in yoga practice.
To one nothing IS gained by useless company,
since thereby
he does not practise
yoga.
So one should with great effort practise yoga. Then by this
constant practice is gained the parichaya state (the third state).
Vayu (or breath) through arduous practice pierces along with
agni the Kundalini through thought and enters the Sushumns
uninterrupted.
When one's chitta enters Sushumna along with
prana, It reaches the high seat (0 the head probably) along with
prsna,

and

"'l'here
akas'.

are the five elements (viz.,) prthivt, apas, agni, vayn

To the body of the five elements, there is the

fivefold Qharal)ii. From the feet to the knees is said to be the

region of prthivi, is four-sided in shape, is yellow in colour and
has the varna (or letter) La. Carrying the breath with the
letter La along the region of earth (viz., from the foot to the
knees) and contemplating upon Brahma with four faces and four
mouths and of a golden colour, one should perform Qhiiral)a 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 spas is said to

198

THIRTY

lUNOR UI'ANIBHAl)B

extend from the knees to the anus. Apas is semi-lunar in shape

and white in colour and has Va for its blja (seed) letter. Carrying
np the breath, with the letter Va along the region of apas, he
should contemplate on the God NarayaJ;ia having four arms and
a crowned head, as being of the colour of pure crystal, as dressed
in orange clothes and as decay less ; and practising
gharaT,lit
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 III water.
From the anus to the heart is said to be
the region of agni.
Agni is triangular
in shape, of red
colour,

and has the

letter

Ra for its (btja)

seed.

Raising

the breath made resplendent

throug-h the letter Ra along the
region of fire, he should contemplate on Rudra, who has three
eyes, who grants all wishes, who is of the colour of the midday
sun, who is daubed all over with holy ashes and who is of a
pleased countenance.
Practising q.haral,la there for a period of
two hours, he is not burnt by fire even though his body enters
the fire-pit.
From the heart to the middle of the eyebrows
is said to be the region of vayu. Vayu is hexangular in shape,
black

in colour

and

shines with

the

letter

Ya.

Carrying

the breath along the region of vayu, he should contemplate

on iB'vara, the Omniscient, as possessing faces on all sides;
and practising
q.haraT,la there for two hours, he enters vayu
and then akaB'. 'I'he yogin does not meet his death through
the fear of vsyu.
From the centre of the eyebrows to
the top of the head is said to be the region of akaB', is
circular in shape, smoky in colour and shining with the
letter
Ha. Raismg the breath along the region of akaB',
he should contemplate
on Saq.aB'iva in the following manner, as producing happiness, as of the shape of hindu, as the
great deva, as having the shape of akaB', as shining like pure
erystal, as wearing the rising crescent of moon on his head, as
having five faces, ten heads and three eyes, as being of a
pleased countenance, as armed with all weapons, as adorned with
all ornaments, as having Uma (the goddess) in one-half of his
body, as ready to grant favours, and as the cause of all the causes.

By practising-

qharaT,l3 in the

region

of ikii.lf, he obtains

YOGATATI'VA-UPANIBHA~

199

certainly the power of levitating in the akiis' (ether).

WhereTer
he stays, he enjoys supreme bliss.
The proficient in yoga
should practise these five QharaI.las. Then his body becomes
strong and he does not know death.
That great-minded man
does not die even during the deluge of Brahmii.
" Then he should practise ~haraI.la for a period of six ghatikas (2 hours, 24 minutes).
Restrainmg
the breath in (the
region of) aka!!' and contemplating on the deity who grants his
wishes-this
is said to be saguna' dhyana capable of giving
(the siddhis] anima, etc. One who is engaged in nirguna'
4hyii.na attains the stage of aamadhi.
Within twelve days at
least, he attains the stage of samadhi,
Restraining his breath,
the wise one becomes an emancipated person.
Samadhi is thai
state in which the jivatma (lower self) and the Paramatma
(hIgher self) are ddIerenceless (or of equal state).
If he desires
to lay aside his body, he can do so. He will become absorbed in
Parabrahman
and does not require utkran~i (gomg 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 auims, etc.
Sometimes he becomes a deva and lives honoured in svarga ; or
he becomes a man or an yaksha through his will.
Be can
also take the form of a lion, tiger, elephant, or horse through his
own WIll. The yogin becoming the great Lord can live as long
as he likes. There IS difference only in the modes of procedure
but the result is the same.
"Place the left heel pressed on the anus, stretch the right
leg and hold it firmly with both hands.
Place the head on the
breast and inhale the air slowly. Restrain the breath as long as
you can and then slowly breathe out. Aft!:'!"practising it with the
left foot, practise it with the rIght.
Place the foot that was
stretched before on the thigh. This is mahabandha and should be
practised on both sides. The yogin SItting in mahabandha and
having inhaled the air with intent mind, should stop the course of
vayu (inside) by means of the throat-mud-a, and occupying the
two sides (of the throat) with speed. This is called mahavedha
and is frequently practised by the siddhaa. With the tongue thrust
~ Lit.. " with gUJ;l8.8" and" without guJllU".

200

THIRTY

ItINOR

UPANIBHAJ;lS

into the interior cavity of the head (or throat) and with the eyes
intent on the spot between the eyebrows, this is called khechartmndra,
Contracting the muscles of the neck and placing
the head with a firm will on the breast, this is called the
jalanq.hara (bandha) and is a lion to the elephant of death.
That bandha by which prana flies through Sushumnii, is called
uddiyanabandha by the yogins. Pressing the heel firmly against
the anus, contracting the anus and drawing up the apsna, this
is said to be yonibandha.
Through
mulabandha, pral)a and
apana as well as nada and bmdu 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 mcreased.
'I'herefore a practitioner should
collect a large quantity of provisions, (for) if he takes a small
quantity of food, the fire (within) will consume his body in a
moment.
" On the first day, he should stand on his head with the feet
raised up for a moment. He should mcrease this period gradually every day. 'Vrmkles and greyness of hair WIll disappear
within three months.
He who practises only for a period of a
yama (twenty-four minutes) every day conquers time. He who
practises vajrolr becomes a yogin and the repository of all siddhis,
If the yoga siddhis are ever to be attained, he only has them
within his reach. He knows the past and the future and certainly
moves in the air. He who drinks of the nectar thus is rendered
immortal day by day. He should daily practise vajroli. Then
it is called amaroli.
Then he obtains the rajayoga and certainly he does not meet with obstacles.
When a yogin fulfils
his action by rsjayoga, then he certainly obtains discrimination
and indifference to objects.
Vishnu, the great yogin, the
grand one of great austerities and the most excellent Purusha
is seen as a lamp in the path of truth.
"'fhat breast from which one suckled before (in his previous
birth) he now presses (in love) and obtains pleasure.
He enjoys
the same genital organ from which he was born before. She
who was once his mother will now be wife and she who is now
wife is (or will be) verily mother.
He who is now ather will be

YOGATATIVA-UPANIBHAJ;>

201

again Bon, and he who is now son will be again father, Thus
are the eg-os 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
sandhya=, (morning, noon and evening), three svaras (sounds),
three agms, and gUl.las, and all these are placed in the three
letters (OM). He who undor atands that which lS indestructible
and is the meanmg of the three (OM)-by him are all these worlds
strung.
'I'his IS the Truth, the supreme seat. As the smell in
the flower, as the ghee in the imlk, as the oil in the gingelly seed
and as the g-olJ III the y: uartz, so is the lotus situated in the heart.
Its face IS downwards and its stem upwards.
Its hindu is
downwards and in Its centre is situated manas. By the letter A,
the lotus becomes expanded; by the letter U, It becomes spht (or
opened), by the letter M, it obtains nada ; and the ar9hama~ra
(half-metre) I;, SIlence. The person engaged in yoga obtains the
the supreme seat, which is like a pure crystal, which IS without
parts and which destroys all sin". As a tortoise draws its
hands and head wrthm itself, 80 drawing in air thus and expellmg It through the nine holes of the body, he breathes
upwards and forwards.
Like a lamp III an air-tight jar which is
motionless, so that which is seen motionless through the process
of yoga in the heart and which is free from turmoil, after having
been drawn from the nine holes, IS said to be Atma alone."

-PHY.AN.A.BIN-PU-UPANISHA-Pl
01'

SAMAVEI)A
if sm should accumulate

to a mountain extending over

many yojanas (distance), it is destroyed by c).hyanayoga. At
no time has been found a destroyer of sins like this. Bijakshara (seed-letter) is the supreme bindu.
NaQa (spiritual
sound) is above it. When that n30Qaceases along with letter,
than the nada-less is supreme state.
That yogin who considers
as the highest that which is above nada, which is anahata," has
all his doubts destroyed.
If the point of a hair be divided
into one-hundred thousand parts, this (nsda) is one-half of that
still further divided ; and when (even) this IS absorbed, the yogin
attains to the stainless Brahman.
One who is of a firm mind
and without the delusion (of sensual pleasures) and ever resting
in Brahman, should see like the strmg (in a rosary of beads) all
creatures (as existing) in Atm30 like odour III flowers, zhee in
milk, oil in gingelly seeds and gold in quartz.
Again just as the
oil depends for its manifestation npon gingelly seeds and odour
upou flowers, so does the Purusha depend for Its existence upon
the body, both external and internal.
The tree is with parts
and its shadow is without parts but with and without parts,
Atma exists everywhere.
The one akshara (letter OM) should be contemplated upon
as Brahman by all who aspire for emancipation.
Prthivt, agni,
EVEN

rgveQa, bhuh and Brahms-c-all these (are absorbed)

1

The Upanishad of the seen of meditation.

s Of the heart.

when .Akara

:pHYANABIIl:pU-UPANISHA:P

203

(A), the first amsa (part) of pra~ava (Ox) becomes absorbed.

Antariksha, yajurveda, vii.yu, bhuvah and Vishnu, the Janii.~ana-all
these (are absorbed) when Ukara (U), the second amsa
of pra~ava. becomes absorbed. Dyur, sun, ssmaveda, suvah and
MaheS'vara-all these (are absorbed) when Makara (M), the third
amS'a of pra~ava. becomes absorbed.
Akara is of (pita) yellow
colour and is said to be of rajoguna , Ukii.ra is of white colour and
of sa~tvagul)a; Makara is of dark colour and of tamoguna.
He
who does not know Omkara as having eight ang-as (parts), four
pedas (feet), three sthanas (seats) and five e,levatas (presiding
deities) is not a BrahmaQ.a. Pranava is the bow. Atma is the
arrow and Brahman is said to be the aim. One should aim at it
with great care and then he, like the arrow, becomes one with
It. When that HIghest is cognised, all karmas return (from him,
viz., do not affect him). The Veq.as have Omkara as their cause.
The swaras (sounds) have Omkara as their cause. The three
worlds with (all) the locomotive and the fixed (ones in them)
have Omkii.ra as their cause.
The short (accent of OM)
burns all sins, the long one is decayless and the bestower of prosperity.
United with ar~hamatra
(half-metre of OM), the
pral)ava becomes the bestower of salvation.
That man is the
knower of the Vedas who knows that the end (viz., ar<;lhamatra)
of pranava should be worshipped (or recited) as uninterrupted
as the flow of 011 and (resounding) as long as the sound of a.
bell. One should contemplate upon Omkara as lS'vara resembling an unshaken ltght, as of the size of a thumb and as motionless in the middle of the perlCarp of the lotus of the heart.
Taking III vayu through the left nostril and filling the stomach
WIth it, one should contemplate upon Omksrs, as being in the
middle of the body and as surrounded by circlmg flames.
Brehma is said to be inspiration; Vrshnu i.. said to be cessation (of breath), and Rudra is said to be expiration.
These
are the ~eva~as of praQ.ayama. Having made Atma as the
(lower) arani (sacrificial wood) and praJ}.a.vaas the npper arani,
one should see the God in secret through the practice of churniug which is ~hyana.
One should practise restraint of breath
as much as it lies in his power along with (the uttering of)

204

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Omkara sound, nntil it ceases completely.

Those who look npoD
OM as of the form of Hamsa staying in all, shining like era res
of suns, being alone, staying in gamagame (ever going and coming) and being devoid of motion-at
last such persons are freed
from sin. That man as 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

fila-

ments. The sun is in its midst: the moon is in the middle of

the sun. Agni is in the middle of the moon: the prabhs
(spiritual light) is in the middle of agni. Pitha (seat or centre) is
in the midst of prabha, being set m diverse gems. One should
meditate upon the stainless Lord Vasudeva as being (seated)
upon the centre of Pitha, as having S'rivatsa 1 (black mark)
and Kaustubha
(garland of gems) on his chest and as adorned
with gems and pearls resemblmg pure crystal in lustre and as
resembhng
era res of moons m brightness.
He should meditate
upon Maha-Vislu,lu as above or in the following manner. (That
is) he should meditate with inspiration (of breath) upon MahaVishnu as resemblmg the atasi flower and as staying in the
seat of navel with four hands; then with restraint of breath, he
should meditate in the heart upon Brahma, the Grandfather
as being on the lotus with the gaura (pale-red) colour of gems and
having four faces: then through expiration, he should meditate'
upon the three-eyed S'iva between the two eyebrows shmmg like
the pure crystal, being stainless, destroying all sins, being in that
which is like the lotus facing down with its flower (or face) below
and the stalk above or like the flower of a plantain tree, being
of the form of all Vedas, containing one hnndred petals and one
hundred leaves and having the pericarp full-expanded.
'I'here
he should meditate upon the sun, the moon and the agni, one
above another.
Passing above through the lotus which has the
brightness of the sun, moon and agni, and taking its Hrtm bi:ja
(letter), one leads his Atma firmly.
He is the knower of Vedas
1The black mark on the breast sta nding for miilaprakrt1 and the garland for
She five elements.

"

~HY.iNABIN~U-UPANISHA~

205

who knows the three seats, the three matrss, the three Brahmas,
i.he three aksharas (letters) and the three miitriis associated with
the arQhamatra.
He who knows that which is above hindu,
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 arq.hamatra, one should draw up the
breath through the stalk (of the nadis Sushumna, Ida and
Pingalii) 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
QharalJ.a, q.hyana and sarnadhi are the SIXparts of yoga. There
are as many postures as there are living creatures; and Mahesvara (the great Lord) knows their distinguishing Ieat.ures.
SIQQha, bhadra, simha and padma are the four (chief) postures.
Miiladhiira is the first chakra.
Svadhishthana
is the second.
Between these two IS said to be the seat of yoni (perineum),
having the form of Kama (God of love).
In the Adhara of the
anus, there IS the lotus of four petals.
In its midst is said
to be the yoni called Kama and worshipped by the siddhas.
In
the midst of the yoni IS the Linga facing the west and split at
its head like the gem.
He who knows this, is a knower of
the Vedas,
A four-sided figure is situated above agni and
below the genital organ, of the form of molten gold and shining
like streaks of lightning.
Prana is with its sva (own) sound,
having Svadlnshthana
as its adhiehthana
(seat), (or since sva
or prsna arises from it). The chakra Svadlnshthane, is spoken
of as the genital organ itself. The chakra in the sphere
of the navel is called Manipuraka,
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
1

In other places, it is ten.

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lUNOR UPANJSHA:tlS

does not grasp the truth. Above the genital organ and
below the navel is kanda of the shape of a. bird's egg. There
arise (from it) niidis seventy-two thousand in number. Of these
seventy-two are generally known. Of these, the chief ones
are ten and carry the pranaa. Ida, Pingala, Sushumns, Gang.hari,
Hastijihva, Piishii, Yasaavint,Alambusa,Kuhuh and S'iinkhiniare
said to be the ten. This chakra of the nsdis should ever be known
by the yogins. The three nsdis Ida, Pingala. and Sushumna are
said to carry praJ)a always and have as their g.evatas,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, Samiina, Udana, and
Vyana; Naga, Kurma, Krkara, Devadatta and Dhauafijaya ;
of these, the first five are called pranae, etc., and last five Naga,
etc. are called vayus (or aub-pranas). All these are situated
(or run along) the one thousand nsdis, (being) in the form of
(or producing) life. Jiva which is under the mfluence of praJ)a
and apana goes up and down. Jiva on account of its ever
moving by the left and right paths is not visible. J ust as a ball
struck down (on the earth) with the bat of the hand
springs up, so jiva ever tossed by prii.J)a and apana is never
at rest. He is knower of yoga who knows that prii.J)aalways
draws itself from apana and apana draws itself from pra.J,l&,
like a bird (drawing itself from and yet not freeing itself) from
the string (to which it IS tied).
The jiva comes out with the letter Ha and gets in again
with the letter Sa. Thus jiva always utters the mantra' Hamsa,' 'Hamsa '. 'l'he jiva always utters the mantra twentyone thousand and six hundred times in one day and night. This
is called Ajapa Gayatri and is ever the bestower of nrrvana to
the yogins. Through its very thonght, man is freed from sins.
Neither in the past nor in the future is there a science equal to
this, a japa equal to this or a meritorious action equal to this. Paramesvari (viz., kundalini s'akti) sleeps shutting with her mouth
that door which leads to the decayless Brahms-hole. Being
aroused by the contact of agni with manas and prana, she takes
the form of a needle and pierces up through Sushumns. The

l;)HY.i.NABINl;)U-UPANI8HAl)

207

yogin should open with great effort this door which is shut.
Then he will pierce the door to salvation by means of kundalint,
Folding firmly the fingers of the hands, assuming firmly the
Pedma posture, placing the chin firmly on the breast and fixing

the mind in <Jhyana, one should frequently raise up the apana, fill
up with air and then leave the prana, Then the wise man gets
matchless wisdom through (this) S'akti. That yogin who assuming Padma posture worships (i.e., controls) vayu at the door of the
nsdis and then performs restraint of breath is released without
doubt.
Rubbing off the limbs the sweat arising from fatigue,
abandoning all acid, bitter and saltish (food), taking delight
in the drinking of milk and rasa, practising celibacy, being
moderate in eating and ever bent on yoga, the yogin becomes
a siddha in httle more than a year. No inquiry need be
made concerning the result.
Kundalim sakti, when it is up
in the throat, makes the yogi get siddhi.
The union of priiJ,la
and apana has the extinction of urine and fseces.
One becomes young even when old through performing
mulabandha al ways. Pressing the yoni by means of the heels
and contracting
the anus and drawing up the apana-e-this is
called mulabandha.
U ddiyana bandha IS so called because it is
(like) a great bird that fhes up always without rest. One should
bring the western part of the stomach above the navel. This
Uddiyana bandha is a lion to the elephant of death, since it binds
the water (or nectar) of the akas' which arises in the head and
flows down. The Jiilanqhara bandha is the destroyer of all the
pains of the throat.
When this Jalan<Jhara bandha which is
destroyer of the pains of the throat is performed, then nectar
does not fall on agni nor does the vayu move. When the
tongue enters backwards into the hole of the skull, then there
is the mudra of vision latent in the eyebrow called khechari.
He
who knows the mudrs, khechari has not disease, death, sleep,
hunger, thirst, or swoon. He who practises this muqra is not
affocted by Illness or karma; nor is he bound by the limitations
of time. Since chitta moves in the kha (akaB') and since the
tongue has entered (in the mudra) kha (viz., the hole in the
mouth), therefore the muqr3 is called khechari and worshipped by

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the aiddhas. He whose hole (or passage) above the uvula is closed
(WIth the tongue backwards)
by means of khechar'imudrs
never loses his virility, even when embraced by a lovely woman.
Where is the fear of death, so long as the bindu (virility) stays
in the body. Bmdu does not go out of the body, so long
as the khecharrmudra 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 yonimudrs,
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 hke the colour of a coral. The bmdu
stays in the seat of the genital organs.
'I'he union of these two
is very rare.
Bindu is s'iva and rajas is s'aktr. Bmdu is the
moon and 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. Sukla being united with the moon
and rajas with the sun, he is a knower of yoga who knows the
proper mixture of these two. 'I'he cleansing of the accumulated
refuse, the unification of the sun and the moon and the complete drying of the rasaa (essences), this is called mahamudra.
Placing the chin on the breast, pressing the anus by means of
the left heel, and seizing (the toe of) the extended right leg by
the two hands, one should fill his belly (with air) and should
slowly exhale.
This is called mahamudra, the destroyer of the
sins of men.
Now I shall give a description of Atma. In the seat of the
heart lS a lotus of eight petals.
In its centre IS jivatma of
the form of jyotis and atomic in size, moving in a circular line.
In

it is located

everything.

everything.

It knows

everything.

It does all these actions attributmg

It does

everything

to

its own power, (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 sveta (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

~HYlNABIN~U-UPANISHA~

209

to sleep and laziness. When it rests on the sonthern petal, which

is of krsh~a. [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 petal which is of ruby colour, then it has a mind to
walk, rove and have vairagya (or be indifferent).
When it
rests on the northern petal which is pita (yellow) colour, then
it is inclined to be happy and to be loving. When it rests on
the north-eastern
petal which is of vaidiirya (lapis lazuli)
colour, then it is inclined to amassing money, charity and
passion. When it stays in the interspace between any two
petals, then it gets the wrath arising- from diseases generated through (the disturbance
of the equilibrium of) vayu,
bile and phlegm (m the body). When It stays in the
middle, then it knows everythmg, sings, dances, speaks and is
blissful. When the eye is pained (after a day's work), then in
order to remove (its) pain, it makes first a circular line and
siuks m the middle. The first line is of the culour of band huka
flower (Bassia). Then is the state of sleep. In the middle of
the state of sleep is the state of dream.
In the middle of the
state of dream, it experiences the Ideas of perception, Vedas,
inference,
possibility,
(sacred) words,
etc.
Then there
arises much fatigue.
I n order to remove this fatigue, It circles the second line and sinks in the middle. The second is of
the colour of (the msect) Indragopa (of red or white colour).

Then comes the state of dreamless sleep.

During the dreamless sleep, it has only the thought connected WIth Parameevara (the highest Lord) alone. This state is
of the nature of eternal wisdom. Afterwards it attains the nature
of the highest Lord (Paramesvara).
Then it makes a round of
the third CIrcle and sinks in the middle. The third circle is of
the colour of padmaraga (ruby). Then comes the state of turya
(the fourth).
In turya, there is only the connection of Paramatma. It attains the nature of eternal wisdom. Then one
should gradually
attain the quiescence
of buddhi with
'J/l

210

THIRTY XI.OR

UPANIl!IHqS

self-control. Placing the manse in A~ms, one should think of

nothing else. Then causing the union of prsI.1aand apana, he
concentrates his aim upon the whole universe being of the
nature of Atma. Then comes the state of turyitita (viz., that
state beyond the fourth). Then everything appears as bliss.
He is beyond the pairs (of happiness and pains, etc.), He stays
here as long as he should wear his body. Then he attains the
nature of Parametms and attains emancipation through this
means. This alone is the means of knowing A tma.
When Tayu (breath) which enters the great hole associated with a hall where four roads meet gets into the half of
the well-placed triangle,' then is Achyuta (the mdestructible)
seen. Above the aforesaid triangle, one should meditate on the
five bija (seed) letters of (the elements) prthivi, etc., as also on
the five preuas, the colour of the bljas and their position. The
letter ~' is the bija of prane, and resembles the blue cloud.
The letter ~ is the btja of agni, is of apana and resembles the
sun. The letter ~ is the brja of prthivi, is of vyana and resembles bandhiika flower. The letter q is the bija of jiva (or vayu), is
of uqana and is of the colour of the conch. The letter ~ is the
bija of akM, is of samana, and is of the colour of crystal. Pral)&
stays m the heart, navel, nose, ear, foot, finger, and other places,
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 great control: and drawing
in everything (with the breath) in slow degrees, he should bind
pral)a and apina in the cave of the lotus of the heart and utter
prat;lava, having contracted his throat and the genital organ.
From the MiilS4.hara(to the head) is the Sushumna resembling the
shining thread of the lotus. The naqa is located in the Vil)aqaJ,lda
(spinal column) j that sound from its middle resembles (that of)
the conch, etc. When it goes to the hole of the akasr, it
resembles that of the peacock. In the middle of the cave of the
1 Probably

it refe1"llto the triangle

of the initiates.

I There -.na to be 80me miatake in the original.

l;lHY.iNABJN~U-UPANJBHAl;l

211

skull between the four doors shines Atma, like the sun in the sky.
Between the two buws in the Brahma-hole, one should see
Pnrusha with S'akti as his own Atma.. Then his manas is
absorbed there. That man attains kaivalya who understands
the gems, moonlight, nada, bmdu, and the seat of MaheS'vara.
(the great Lord).
Thus is the Upanishad.

HAMSA'-UPANISHAJ;:>
0)'

S'UKLA- Y.AJURVE-OA
GAU'fAl!A
addressed Sanatkumara thus: "0 Lord, thou art the
knower of all dharmas and art well versed in all S'astras, pray
tell me the means by WhIChI may obtain a knowledge of Brahma-

vi~ya. Sanatkumara replied thus:

"Hear, 0 Gautama, that 'faHva as expounded by Parva~i
after mquiring iuto all dharmas and ascertaining S'iva's opinion.
This treatise on the nature of Hamsa which gives the fruit of
bliss and salvation and which is like a treasure to the yogin, is
(a) very mystic

(science)

and should not be revealed (to the

public).
" Now we shall explain the true nature of Hamsa and Paramahamsa for the benefit of a brahmaohjirin (a seeker after
Brahman or celibate), who has his desires nnder control, is
devoted to his guru and always contemplates (as) Hamsa, and
realises thus: It (Hamsa) is permeating all bodies like fire (or
heat) in all kinds of wood or oil in all kinds of gingelly seeds.
Having known (It) thus, one does not meet with death.
" Having contracted the anus (with the heels pressed against
it), having raised the vayu (breath) from (Mula) S Aq,Mra
1 This word .. Hamsa " is very mysterious and has manifold meanings 800cording to different standpoints. It is composed of Ham (or Aham) and Sa (ba),
which mean" I " (am) " that ", In its highest sense, it is Kiilahamsa (or Parabrahman).
It is also Brahmii. when he has Hamss (or swan) as the vehiole or
Hamsa-viihana.
When Hamsa which is the manifestatton of Prii.J?ais applied
to the human breath. we are said to exhale WIth Ha and to inhale with Sa. It
is also called Ajapii-Giiyatri.

The different chakras of those that are above the anus, in the genitals,
navel, heart, and throat. between the eyebrows and in the head.

I
I

BA)(SA - UPANISHAJ?

213

(chakra), having made circuit thrice round SvaQhishthana.,

having gone to Mauipurake, having crossed Anaha.ta, having
controlled Prana in Visuddhi and then having reached Ajfia, one
oontemplates in Brahmarandhra
(in the head), and having
meditated there always' I am of three matras,' cognises (his
Self) and becomes formless. The S'isna I (penis) has two sides
(left and right from head to foot). This is that Paramahamsa
(Supreme Hamsa or Higher Self) having the resplendence of
crores of suns and by whom all this world is pervaded.
'! It (this Hamsa which has buddhi as vehicle) has eightfold vrtti.
(When it is) in the eastern 3 petal, there is the
inclination (in a person) to virtuous actions; m the south-eastern
petal, there arise sleep, laziness, etc. ; in the southern, there is the
inclination to cruelty; in the south-western, there is the inclination to sins; in the western, there is the inclination to sensual
sport; in the north-western, there arise the desire of walking,
and others; in the northern, there arises the desire of lust; in the
north-eastern, there arises the desire of amassmg money; in the
middle (or the interspaces between the petals), there IS the indrfferenoe to material pleasures.
In the filament (of the lotus),
there arises the waking state; in the pericarp, there arises
the svapna (dreaming state); in the blja (seed of pericarp),
there arises the sushupti (dreamless sleeping state) ; when leaving the lotus, there is the turya (fourth state).
When Hamsa is
absorbed in NaQa [spirrtual sound), the state beyond the fourth
is reached.
NaQa (WhICh IS at the end of sound and beyond
speech and mind) IS hke a pure crystal extending from (Mula)
Adhara to Brahmarandhra,
It is that which IS spoken of as
Brahms and Params~ma.
" (Here the performance of .Ajapa Gayatrl 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'ak~i ; So'ham is the ktlaka," Thus there are
I This is omitted in the Calcutta edition and seemrngly makes no sense here.
s This is how a commentator explams.
8 ThIS refers
to the different petals In the heart.
V1de the same in N&ra4aParivrajaka and Dhyanabindu Upenishads.
Kilaka means wedge. In the AJapa mantra' Hamsaso'ham '. So'ham is the
wedge to which the whole mantra is fastened.

214

THIRTY

){INOR

UPAlfIBHAJ,>S

six. There a.re 21,600 Hamsaa (or breaths) 1 in a. day and night.
(Salutation'
to) Surya, Soma, Nrrafijana (the stainless) and
Nirii.bhii.sa(the universeless).
Ajapa mantra. (May) the bodiless
and subtle one gmde' (or illuminate my understanding).
Vaushat
to Agni-Soma. Then Anganyasas and Karanyaaaa occur (or should
be performed after the mantras as they are performed before the
man~r&s) 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) ; Omkara is its head;
Ukii.ra and bindu are the three eyes' and face respectively;
Rudra and Ruqral).l (or Rudra's wife) are the feet kanthata (or
the realisation of the oneness of jiva.tma or Hamsa, the lower
self with Pararnetma or Paramahamsa, the Higher Self) is done
in two ways, [samprajfista s and asamprajfiata},
"After that, Unmanr " is the end of the Ajapa (mantra).
Having thus reflected upon manas by means of this (Hamsa),
one hears Naq.a after the uttering of this japa (mantra) a crore
of times. It (Naqa) is (begun to be heard as) of ten kinds.
The first is chun (hke the sound of that word); the second is
chini-chini ; the third is the sound of bell; the fourth is that of
conch; the fifth is that of ~antri (lute); the sixth is that sound
of ~ala (cymbals) ; the seventh is that of flute; the eighth is that
of bheri (drum) ; the ninth is that of mrdanga (double drum) ; and
the tenth is that of clouds (t~z., thunder).
He may experience
the tenth without the first nine sounds (through the initiation of
'One

commentator

gives the table for 21,600 thus:

60 breaths

make one

Pril)8 ; 6 Pranas, one niidl ; and 60 nadis, one day and night.
~ The words are Suryiiya, Somaya, NiranJanii.ya, Nirabhiisiiya. It is with the
pronunciation of these words that the different places in the body are touched, V1Z.,
Ailganyasas and Karanyiisas arc 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 kava.cha (armour) is made by circling the fingers round the
head and then circlmz one hand over another
'Phis process is carried on again
after the pronunciation of A.Japiimantra which follows. Here Soma (moon) is. that
which IS united with Umii or the emblem of the union of the lower and higher
Belvea. Surya or Sun is the causer of the state of one-ness.
3 A.s it stands,
it means "the bodiless, the subtle and the guide.
original is Atanu Sukshmam Praehodayat,

The

The three eyes are the two eyes commonly now in use with the Divine eye
Oontemplation
f

with an object as seed and the seedless one.

A state above manes or when manas is transcended.

HA)(SA - UPANI8HA\>

a. guru).

215

In the first stage, his body becomes chini-chini , in the

second, there is the (bhaiijana) breaking (or affecting) in the
body; in the third, there is the (bhedana) piercing , in the fourth,
the head shakes; in the fifth, the palate produces saliva; in the
sixth, nectar is attained; in the seventh, the knowledge of the
hidden (things in the world) arises; in the eighth, Paravak is
heard; in the ninth, the body becomes invisible and the pure
divine eye is developed; in the tenth, he attains Parabrahman
in the presence of (or with) Atma which is Brahman.
After
that, when manas is destroyed, when it which is the source of
sankalpa and vikalpa disappears, owing to the destruction of these
two, and when virtues and sins are burnt away, then he shines
as Saq.aB'ivaof the nature of S'akti pervading everywhere, being
effulgence in its very essence, the immaculate, the eternal,
the stainless and the most quiescent Om. Thus 18 she teaching
of the VeQ80S;and thus is the Upanishad.'

AM-B-'l'ANAl)A-UPANISHA:P

OF

K~SR~A-YAJURVEQA
THE wise, having studied the S'astras and reflected on thorn
again and agam and having come to know Brahman, should
abandon them all like a firebrand.
Having ascended the car of
Om with Vishnu (the Higher Self) as the charioteer, one wishing to go to the seat of Brahmaloka intent on the worship of
Rudra, should go in the chariot so long as he can go. Then
abandomng the car, he reaches the place of the Lord of the car.
Having
given up matra, linga," and pada," he attains the
subtle pada (seat or word) without vowels or consonants by
means of the letter 11 without the svara (accent).
That is
called pratyahara
when one merely thinks of the five objects of
sense, such as sound, etc., as also the very unsteady mind as
the reins of Atma. Pratyahara
(subjugation of the senses),
q.hyana (contemplation), praI,layama (control of breath), Q.haraJ;ta
(concentration),
tarka " and samadhi are said to be the six
parts of yoga. Just as the impurities of mountain-minerals are
burnt by the blower, so the stains committed by the organs are
burned by checking praua.
Through praJ;tayamas should be
burnt the stains; through dharaJ;tii, the sins; through pratyahara,
\ The Upanishad treating of Nii.da' spiritual Bound) which is Amrta
(nectar I Here Prii.l,laBare spoken of, as they produce Niida within and without.
~It is said to Le the subtle, gross and other microcosmic bodies. It also
means sign.
SIt 18 said to be the macrocosmic bodies of Virii.t, etc. It means a word or
letter.
4 In this olassificanon,
tiirka is introduced newly. It means; the examination of the mind being attracted to objects and knowing that siddhis are impediments to progress.

I
AlIJ.tTANAJ,U-

UP ANISHAJ.l

217

the (bad) associations;

and through
dhysna, the godless
qualities.
Having destroyed the sins, one should think of
Ruchira
(the shining).
Ruchira
(cessation), expiration and
inspiration-these
three are pralfayama of (rechaka, piiraka and
kumbhaka) expiration, inspiration and cessation of breath.
That
is called (one) praI,layama when one repeats with a prolonged
(or elongated)
breath three tnnes the Gayatri with its vyahrtis
and Pranava
(before it) along with the s'iras 1 (the head)
joining
after
it.
Raising
up the vayu from the akaa'
(region, 'L'iz., the heart) and making the body void (of vsyu)
and empty and uniting
(the soul) to the state of void, is
called rechaka (expiration).
That IS called piiraka (inspiration)
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 expiration or inspiration
and the body is motionless, remaining still in one state.
Then
he sees forms like the blmd, 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 q.hiiralfa when the
wise man regards the mind as sankalpa and merging sankalpa into
Atma, contemplates
upon his Atma (alone). That is called
tarka when one makes inference which does not conflict with
the Vedas,
That is called samadhi in which one, on attaming
it, thinks (all) equal.
Seating himself on the ground on a seat of kusa grass which
is pleasant and devoid of all evils, having protected himself
mentally (from all evil influences), uttering ratha-mandala,"
assuming either padma, svastika, or bhadra posture or any other
which can be practised easily, facing the north and closing the
nostril with the thumb, one should inspire through the other
nostril and retain breath inside and preserve the Agni (fire). Then
he should think of the sound (Om) alone. Om, the one letter is
Brahman j Om should not be breathed out. Through this divine
manjra (Om), it should be done many times to rid himself of
1 The

vyii.hr1;isare Bhiih, Bhuvah, etc., and the head is Om, Apo, etc.
Lit., car-circle which is a mystical chakra or diagram for invoking the
cl.eva.ta; but some commentators make ratha mean Om: and mandala, the circle
of Siva..
2

218

THIRTY

)(INOR

UPANISHA~S

impurity. Then as said before, the mantra-knowing wise should

regularly meditate, beginning with the navel upwards in the
gross, the primary (or less) gross and subtle (states). The greatly
wise should give up all (sight) seeing across, up or down, and
should practise yoga always being motionless and without
tremor. The union as stated (done) by remaining without tremor in the hollow stalk (viz., Sushumna) alone is qhiiraJ}.a.
The yoga with the ordained duration of twelve matras is called
(<J.haral,lii).That which never decays is Akshara (Om) which
is without ghosha (third, fourth, and fifth letters from K), consonant, vowel, palatal, guttural, nasal, letter R and sibilants.
PraJ,la travels through (or goes by) that path through which
this Akshara (Om) goes. Therefore it should be practised daily,
in order to pass along that (course). It is through the opening
(or hole) of the heart, through the opening of vayu (probably
navel), through the opening of the head and through the opening of moksha. They call it bila (cave), sushira (hole), or
mandala (wheel).'
(Then about the obstacles of yoga). A yogin should always
avoid fear, anger, laziness, too much sleep or waking and too
much food or fasting. If the above rule be well and strictly
practised each day, spiritual wisdom will arise of itself in
three months without doubt. In four months, he sees the
devas ; in five months, he knows (or becomes) Brahmanishtha;
and truly in six months he attains Kaivalya at will. There is no
doubt.
That which is of the earth is of five matras (or it takes
five matras to pronounce Parthiva-Pral,lava). That which is of
water istof four matras; of agni, three matras; of vayu, two; and
of akaa', one. But he should think of that which is with no
mitrii.s. Having united Atma with manas, one should contemplate upon Atma by means of atma. Pral,la is thirty ~digits
long. Such is the position (or range) of priil,las. That is called
Prii.l,lawhich is the seat of the external priiJ,las. The breaths by
1 There are four openings in the body; three from which the astral, the lower
mental and the higher mental bodies escspe : the last being of turya.
S As mee.sured by the width of the middle finger: Yijiiavalkya sayB,PriJiUlo i.
12 digit. beyond the body.

219
day and night are numbered as 1,13,180.1 (Of the pritl).a.s}
the first (viz.,) Pral}.a is pervading the heart ; Apana, the an us ;
Samana, the navel; Ug.ana, the throat;
and Vyana, all parts
of the body.
Then come the colours of the five pr8J;1RS
in order.
Praua 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 shining), between
both (Prana and Apana): Udana is apaudara (pale white); and
Vyana resembles the colour of archis (or ray of light).
That
man is never reborn wherever he may die, whose breath goel!!
out of the head after piercing through this mandala (of the
pineal gland).
That man is never reborn.

lOne commentator makes it thus. Takmg 21.600 for 8&Ohof the five PraDaa,
we get 1,08.000: for the five sub-praeas, 5x 1036 is 5,180. Hence the total ll!
1,18,180. Another COll1Dl8Dta.tor makes it 21,600 alone.

VARAHA1-UPANISHA:P
OF

KB-SH~A-YAJURVEpA
CBAPTER

THE great sage B-bhu 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 before
him said: ., 0 Lord, I will not, in my dream, wish of thee those
things that are desired by the worldy. All the Vedas, S'astras,
Itlhasas 2 and all the hosts of other sciences, as well as Brahms
and all the other Devas, speak of emancipation as resulting from
a knowledge of thy nature. So impart to me that science of
Brahman which treats of thy nature."
Then the boar-shaped Bhagavan (Lord) said; <c Some disputants hold that there are twenty-four tattvas (principles) and some
thirty-six, whilst others maintain that there are ninety-six. I
shall relate them in their order. Listen with an attentive mind.
The organs of sense are five, viz.: ear, skin, eye and others. The
organs of action are five, viz. :mouth, hand, leg and others. Pranas
(vital airs) are five ;3 sound and others (viz., rudimentary principles) are five.' Manas, buddhi, chitta and ahankara, are four ;fi thus
This means boar and refers to the' incarnatron of Vishl].uas a boar.
Books such as Mahabhiira~a and Ramayat1a.
a Pral].lt, A.pima, Ucj,ana, Vyana and Samana, having their respective places
and functions in the body.
i Sound, touch, form, taste and odour.
s Producing respectively uncertainty, certain knowledge, fluctuation of
thought, and egoism and having certain centres in the body.
1

221

VARlHA-UPANISHA:Q

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 karaI;la or
causal; the states of consciousness to be three, viz. : the waking,
the dreaming and the dreamless sleeping.
The munis know the
total collection of taHvas to be thirty-six (coupled with jiva).
" With these taHvas, there are SIX changes, viz. ; existence,
birth, growth, transformation, decay and destruction.
Hunger,
thirst, grief, delusion, old. age and death are said to be the six
infirmities.
Skin, blood, flesh, fat, marrow and bones are said
to be the six sheaths.
Passion, anger, avarice, delusion, pride
and malice are the six: kinds of foes. VIs'va, Taijasa and
Pra.jfia

are the three

aspects

of the jiva.

Sattva,

rajas and

tamas are the three gUI;las (qualities). Prarabdha," safichita and

agamin are the three karmas.
Talking,
lifting,
walking,
excreting and enjoying are the five actions (of the organs of
action) ; and there are also thought, certainty, egoism, compassion, memory (functions of manas, etc.,), complacency, sympathy
and indifference: dik (the quarters), Vayu, Sun, Varuna," Asvini

devas," Agm, Indra, Upendra," and Mrtyu (death) : and then the
moon, the four-faced Brahma, Rudra, Kshetrajfia," and Isvara,
Thus these are the ninety-six tattvas.
Those that worship,
with devotion, me of the form of boar, who am other than the
aggregate of these taHvas and am without decay are released
from ajfiana and its effects and become jivanmuktae.
Those that
know these ninety-six tattvas will attain salvation in whatever
order of life they may be, whether they have matted hair
or are of shaven head or have (only) their tuft of hair on.'
There is no doubt of this. Thus ends the first chapter."
1 In

the states of waking, dreaming

and dreamless

sleeping.

Being past karmas now being enjoyed, past karmas being in store to be
enjoyed hereafter and the karmas now produced to be enjoyed hereafter.
3 Presiding
over water or tongue.
Presiding over odour or nose.
S Presiding
over leg or nether WQrld.
B Vide the translation
of Sarvaesre- U panishad.
7 This refers to the several class of persons in different modes of life who wear
their hair in different ways &/j yogins, aecetdoe and I!IO on.

222

THIRTY

H!NOR
CHAPTER

UPA.NISHA:{l1!l

II

The great Rbhu (again) addressed the Lord of Lakshmi of

the form of boar thus: "0 Lord, please initiate me into the
supreme Brahmavidya (or science)." Then the Lord whoremoves
the miseries of his devotees being thus questioned, answered
thus: "Through (the right observance of) the duties of one's
own caste and orders of life, through religious austerities and
through the pleasing of the guru (by servmg him rightly), arise to
persons the four, vairagya, etc. They are the discrimination of
the eternal from the non-eternal; indifference to the enjoyments
of this and the other worlds; the acquisition of the six virtues,
S'ama/ etc., and the longing after liberation. These should be
practised. Having subdued the sensual organs and having given
up the conception of ' mine' in all objects, you should place your
consciousness of 'I' in (or identify yourself with) me, who am
the witness Chaitanya (consciousness). To be born as a human
being is difficult-more difficult it is to be born as a male being
-and more so is it to be born as a Brahman. Even then, if the
fool does not cognise through the hearing; etc., of vedanta,
the true nature of the Sachchidananda (of Brahman) that is
all-pervading, and that is beyond all caste and orders of life,
when will he obtain moksha? I alone am happiness. There is
none other. If there is said to be another, then it is not
happiness. There is no such thing as love, except on my account.
The love that is on account of me is not natural to me. As I am
the seat of supreme love, that 'I am not' is not. He who is
sought after by all, saymg " I should become such," is myself,
the all-pervading. How can non-light affect Atma, the selfshining which is no other than the light whence originates the
words 'I am not light '. My firm conviction is, whoever knows
for certain that (Atma) which is self-shining and has itself no
basis (to rest upon), is one of vijfiana.
1 Meaning respectively mental restraint, bodily restraint, the renunciation or
practising of works WIthout reference to their fruits, endurance of heart and soul,
etc., faith and settled peace of mind.

~ Mea.JUnmeditation and relieotion thereon.

v AR..i.HA-UPANI8HA:tI
" The universe, jrva, IS'vara,
exist, except my full Atma. I
Karma which has q.haral.la and
form of darkness and ajfiana is

228

maya and others do not really

have not their characteristics.
other attributes and is of the
not fit to touch (or affect) me,

who am Atma, the self-resplendent.

That

man who sees (his)

Atma which is all-witness and is beyond all caste and orders of

life as of the nature of Brahman, becomes himself Brahman.
Whoever sees, through the evidence of vedanta, this visible
universe as the Supreme Seat which is of the form of light,
attains moksha at once. When that knowledge which dispels the
idea that this body (alone) is Atma, arises firmly in one's mind
as was before the knowledge that this body (alone) is Atma,
then that person, even though he does not desire moksha, gets
it. Therefore how will a person be bound by karma, who always
enjoys the bliss of Brahman which has the characteristics of
Sacbchidrtnanda, and which is other than ajfiana ? Persons with
spiritual eyes see Brahman, that is the witness of the three states
that has the characteristics
of be-ness, wisdom and bliss, that
is the underlying meaning of the words 'Thou' (Tvam) and
'I'
(Aham), and that is untouched by all the stains. As a
blind man does not see the sun that is shining, so an ignorant
person does not see (Brahman).
Prajfiana alone is Brahman.
It has truth and prajfiana, as its characteristics.
By thus
cognising Brahman well, a person becomes immortal.
One who
knows his own Atma as Brahman, that is bliss, and without
duality and gUJ;las (qualities), and that is truth and absolute
consciousness is not afraid of anything.
That which is consciousness alone which is all-pervading, which is eternal, which
is all-full, which is of the form of bliss, and which is indestructible, is the only true Brahman.
It is the settled determination
of Brahmajfianis that there is naught else but that.
As the
world appears dark to the blind and bright to those having
good eyes, so this world full of manifold miseries to the ignorant
is full of happiness to the wise. In me, of the form of boar, who
am infinite and the Bliss of absolute Consciousness, if there is
the conception of non-dualism, where then is bondage?
And
who is the one to be emancipated?
The real nature of all

224

THIRTY

MINOR UP ANIB~B

embodied objects is ever the absolute Consciousness. Like the

pot seen by the eyes, the body and its aggregates are not (viz.,
do not really exist). Knowing, as Atma, all the locomotive and
fixed worlds that appear as other than Atma, meditate upon
them as 'It 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 Brahmajfiana, though he always sees 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 Brahman)
that is without the body and the organs of sense-that is the allwitness-that is the one noumenal vijfiana, that is the blissful
Atma (as contrasted with jiva~ma or the lower self) and that is
the self-resplendent. He is one that should be known as ' I'
(myself). 0 l,l.bhu, ma.y you become He. kfter this, there
will be never any experience of the world. Thereafter there
will always be the experience of the wisdom of one's own true
nature. One who has thus known fully Atma has neither emancipation nor bondage. Whoever meditates, even for one muhurta (48
minutes) through the cognition of one's ownreal form, upon Him
who is dancing as the all-witness, is released from all bondage.
Prostrations-prostrations to me who am in all the elements, who
am the Chiq.atma (viz, Atma of the nature of wisdom) that is
eternal and free and who am the Pratyagatmii.. 0 Devata, you
are 1. I am you. Prostrations on account of myself and yourself
who are infinite and who are ChiQatma,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 reject?
(Nothing, because) the universe is filled by me as with the waters
of the universal deluge. Whoever gives up (fond) love of the
external, love of the internal and love of the body and
thus gives up all associations, is merged in me. There is no
doubt about it. That Paramahamsa (ascetic) who, though
living in the world, keeps aloof from human congregation as
from serpent, who regards a beautiful woman as a (living)

vARABA-UPANI8HAJ,)

225

corpse and the endless sensual objects as poison, and who

has abandoned
all passion and is indifferent towards all
objects is no other
than
Vasuqeva,'
(viz.,) myself. This
is satya
(truth).
This is nothing but truth.
It is truth
alone that is now said. I am Brahman, the truth.
There is
naught else but I.
a (The word) 'upavasa'
(lit., dwelling near) signifies the
dwelling near (or union) of jiviitma 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 upofthe 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 (indirect) wisdom when he knows (theoretically) that there is Brahman; but he is said to attain siikshatkara
(direct cognition) when he knows (or realises] that he is himself
Brahman.
-When a yogin knows his A~ma to be the Absolute,
then he becomes a jivanmukta.
To mahatmas, to be always in
the state' I am Brahman'
conduces to their salvation.
There
are two words for bondage and moksha.
They are ' mine' and
'not mme'.
Man is bound by , mine', but he is released by
'not mine '. He should abandon all the thoughts relating to
externals and so also with reference to internals.
0 Rbhu
having given up all thoughts, you should rest content (in your
Atma) ever.
"The whole of the universe is caused through sankalpa
alone. It 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.
0 most
intelligent
being, pass your time in meditating upon me, glorifying me in songs, talking about me to one another and thus
devoting yourself entirely to me as the Supreme. Whatever is chit
(consciousness) in the universe is only Ohinmatra. ThIS universe
is Chinmaya only. You are ChI~. I am Chit : contemplate upon
the worlds also as Chit. Make the desires nil. Always be without any stain. How then can the bright lamp of Atmic vijiiiina
1

Vill'., VishJ;l.U, the Lord of all persons.

29

226

THIRTY .[NOR UPAlUBH~B

arising through the Veqas be affected by the karma. arising

from the ignorance of the actor and the agent? Having given
up not-A~ma and being in the world unaffected by it, delight
only in the Chinmatra within, ever intent on the One. As the
akaa' of the pot and that of the house are both located in the
all-pervading akaS', so the jrvas and is'vara are only evolved out
of me, the Chidii.kas' (the one akas' of universal consciousness).
So that which did not exist before the evolution of A~mas (jivas
and Isvara) and that which is rejected at the end (viz., universal
deluge) is called maya by Brahmajfianis through their discrimination.
Should 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 iksha1}.a
(thinking) to pra vesa (entry) (as stated in Chhan dogya- U panishad,
Prapsthaka VI, Khaudas II and III) of those having the forms of
jivas and lS'vara is due to the creation (or illusion) of lS'vara;
while the samsara (worldly existence) from the waking state to
salvation is due to the creation of jiva, So the karmas ordained
in the sacrifice (called) 1'ri1}.achaka (so called after Nachiketaa of
Katha-Upaniehad) to yoga are dependent upon the illusion of
Isvara , while (the systems from) Loksyasa (atheistical system)
to sankhya rest on the illusion of jiva, Therefore aspirants after
salvation should never make their heads enter into the field
of controversy regarding jiva and Isvara, But with an undisturbed mind, the ~attvas of Brahman 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? Whence then is happiness (to them)
in this universe? What if they have the thoughts of the
superiority and inferiority (of Isvara and jiva)? Will sovereignty
and mendicancy (experienced by a person) in the dreaming state
affect him in his waking state? When buddhi is absorbed in
ajfiana, then it is termed, by the wise, sleep. Whence then is
sleep to me who have not ajfiii.na and its effects? When buddhi
is in full bloom, then it is said to be the jagrat (waking state).

vARlHA-UPANISHA:Q

227

As I have no changes, etc., there is no waking state to me. The

moving about of buddhi in the subtle nsdis constitutes the
dreaming state. In me without the act of moving about, there is
no dreaming. Then at the time of sushupti when all things are
absorbed, enveloped by tamas, he then enjoys the highest bliss
of his own nature in an invisible state. 1 he sees everything
as Chit without any difference, he alone is an actual vijfia.ni.
He alone is S'iva. He alone is Hari, He alone is Brahma.
This mundane existence which is an ocean of sorrow, is nothing
but along-lived dream, or an illusion of the mind or a long-lived
reign of the mind. From rising from sleep till going to bed,
the one Brahman alone should be contemplated upon. By
causing to be absorbed this universe which is but a superimposition, the chitta partakes of my nature. Having annihilated
all the six powerful enemies, through their destruction become
the non-dual One like the scent-elephant. Whether the body
perishes now or lasts the age of moon and stars, what matters
it to me having Chit alone as my body? What matters
it to the akas' in the pot, whether it (the pot) is destroyed
now or exists for a long time. While the slough of a serpent
lies cast off lifeless in its hole, it (the serpent) does not
evince any affection towards it. Likewise the wise do
not identify themselves with their gross and subtle bodies.
1 the delusive knowledge (that the universe is real) with
its cause should be destroyed by the fire of atmajfiana, the
wise man becomes bodiless, through the idea 'It (Brahman) is
not this; It is not this.' Through the study of S'astras, the
knowledge of reality (of the universe) perishes. Through direct
perception of truth, one's fitness for action (in this universe)
ceases. With the cessation of prarabg.ha (the portion of the
past karma which is being enjoyed in this life), the destruction
of the manifestation (of the universe) takes place. Maya
is thus destroyed in a threefold manner. If within himself no
identification (of jiva) with Brahman takes place, the state (of
the separateness) of [tva does not perish. 1 the non-dual one
is truly discerned, then all affinities (for objects) cease. With
the cessation of prarabq.ha (arising from the cessation of

228

THIRTY

MINOR UPANISHAJ;lS

affinities}, there is that of the body. Therefore it is certain

that maya perishes thus entirely.
"If it is said that all the universe is, that Brahman alone is
that is of the nature of Sat. If it is said that the universe
shines, then it is Brahman alone that shines.
(The mirage of)
all the water in an oasis
itself. Through inquiry of
below and middle)
are
Brahman,
which is one

is really no other than the oasis

one's Self, the three worlds (above,
only of the nature of Chit. In
and alone, the 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 all full.
While the full moon of wisdom is robbed of its lustre by the rahu
(one of the two nodes of the moon) of delusion, all actions 1
such as the rites of bathmg, alms-giving and sacrifice performed
during the time of eclipse are all fruitless.
As salt dissolved m
water becomes one, so if Atma and manas become identified, it
is termed samsdhi,
Without the grace of a good (perfect)
guru, the abandonment
of sensual objects is very difficult of
attainment;

so also the

perception

of (divine)

truth

and the

attainment of one's true state.

Then the state of being in one's
own self shines of its own accord in a yogin in whom jfianaS'akti 2 has dawned and who has abandoned all karmas.
The
(property of) fluctuation is natural to mercury and mind. If
either mercury is bound (or consolidated)
or mind is bonnd
(or controlled), what then on this earth cannot be accomplished?
He who obtams murchchha 3 cures all diseases.
The dead are
brought to life agam.
He who has bound (lns mind or mercury)
is able to move in the air. Therefore mercury and mind confer
upon one the state of Brahman.
The master of indriyas (the
organs) is manas (mmd), The master of manas is prsna,
The
master of pri.i.J;lais laya (absorption yoga).
Therefore lays-yoga
should be practised.
To the yogins, laya (-yoga) is said to be
1 During
the solar and lunar eclipses, these rites are done by the Hin~iis.
Of the six sa.ktis, she is one that gives wisdom.
3 Either controllmg
the breath through priiJ;layiima or the consolidation of
mercury through some means, leading in both cases to siQ4his, etc.

VARlHA-UP .i.NISHAJ.>

229

without actions and changes. This laya (absorption) of mind

which is above speech and in which one has to abandon all sankalpas and to give up completely all actions, should be known
through one's own (experience). As an actress, though subject (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 yogin, though mtent 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 yoga
should, after having given np all thoughts, practise with
a subdued mind concentration on naga (spiritual sound)
alone."
OHAPTER

III

"The One Principle cannot at any time become of manifold

forms. As I am the partless, there is none else but myself.
Whatever is seen and whatever IS heard is no other than
Brahman. I am that Parabrahman, which is the eternal, the
immaculate, the free, the one, the undivided bliss, the non-dual,
the truth, the wisdom, and the endless. I am of the nature of
bliss; I am of undivided wisdom; I am the supremeofthe supreme;
I am the resplendent absolute Oonsciousness. As the clouds do
not touch the akas', so the miseries attendant on mundane
existence do not affect me. Know all to be happiness through
the annihilation of sorrow and all to be of the nature of sat
(be-ness) through the annihilation of asat (not-be-ness). It is
only the nature of Chit (Oonsciousness)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 umverse) shines to him as absolute
Consciousness. Practise always silence 'I am (viz., that yon
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 secondless, and which is beneficent. It (Brahman) is not subject to

230

TBlRTY

MINOR

UPAJIT8HA~8

birth and death, happiness and misery. It 18 not subject

to caste, law, family and gotra (clan). Practise silenceI am Chit which is the vivarta-upjtdana' (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 consciousness which has neither the relationship nor
the differences existing in the universe and which partakes of
the essence of the non-dual and the supreme Sat and Chit.
"That which always is and that which preserves the same
nature during the three periods of time, unaffected by anything,
is my eternal form of Sat. Even the state of happiness which
is eternal without upadhis (vehicles) and which is superior to
all the happiness derivable from sushupti is of my bliss only.
As by the rays of the sun, thick gloom is soon destroyed, so
darkness, the cause of rebirth is destroyed by Hari (Vishuu)
viz., the sun's lustre. Through the contemplation and worship
of my (Hari's) feet, every person is delivered from his ignorance.
The means of destroying deaths and births is only through the
contemplation of my feet. As a lover of wealth praises a wealthy
man, so if with earnestness a person praises the Cause of
the universe, who will not be delivered from bondage?
" As in presence of the sun the world of its own accord
begins to perform its actions, so in my presence all the worlds are
animated to action. As to the mother-of-pearl, the illusory
conception of silver is falsely attributed, so to me is falsely
attributed through maya this universe which is composed of
mahat, etc. I am not with those differences that are (observable)
in the body of low caste men, the body of cow, eto., 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),
1 Of the two causes of the universe, Spirit is the nimitta (instrumental)
cause while matter is the upadane, (material) cause. This materral cause is
again subdivided into three: viz., iirambha (initial), parinema (chang-ed)and
viva.rta (illusory). The first or material cause may be exemplified by the
cotton or woollen thread being the initial material cause of cloth or dresses
which are woven out of these threads without changingthe threads; the second
by milk being the changed cause of curd, since a change takes place in the
milk which becomes curd; the third by a serpent being the illusory cauae of a
rope, for here through illusion we mistake the rope for the serpent.

vARlHU-UP

231

AmBRAl;)

just so is to me the universe though destroyed by vijiiana..

Therefore the universe is not. I am neither the body nor the
organs of sense and action, nor pranas, nor manas, nor buddhi,
nor ahankara, nor chitta, nor maya, nor the universe including
a:kas' and

others.

N either

am I the

actor, the enjoyer, nor he

who causes the enjoyment.

I am Brahman that is Chit, Sat
and Ananga alone and that is Janarf},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
chitta? Alas, where is all the wealth of the kings! Where are
the Brahmas f Where are all the worlds? All old ones are gone.
Many fresh evolutions have occurred.
Many crores of Brahmsa
have passed away. Many king!! have flitted away like particles of
dust. Even to a jfiani, the love of the body may arise throngh the
ssura (demoniacal) nature.
If the asura nature should arise in
a wise man, his kuowledge
of truth
becomes fruitless.
Should rajas and others generated in us be burnt by the fire of
discriminative
(divine) wisdom, how can they germinate again?
Just as a very intelligent person delights in the shortcomings
of another, so if one finds out his own faults (and corrects them)
who will not be relieved from bondage? 0 Lord of munis, only
he who has not ii.~majfiana 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 atmajfiani, these siddhis are of no importance.
One who has become an atmajfiani, one who has his sight solely
on atma, and one who is content with A~ma (the higher self)
throngh [his) atma (or the lower self}, never follows (the dictates
of) avicJya. Whatever
exists in this world, he knows to be of
the nature of avidya,
How then will an atmajfiani who has
relinquished

avigyfl be immersed in (or affected by) it.

medicine, mantras,

religious

work, time and skill

Though

(or mystical

1 The mystio Hindii Tamil books teem with works on medicine through which
the higher siqQhis C8Jl be developed.

232

THIRTY

H!NOR

UPANIBH~S

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 atmajiiani and who is without his
mind be said to long after siddhis, while all the actions of his
desires are controlled? "
CHAPTER

IV

On another occasion Nidsgha, asked Lord Rbhu to enlighten

him as to the characteristics
of jivanruukti.'
To which Rbhn
replied in the affirmative and said the following:
there

"In the seven bhutnikss or (stages of development of wisdom)

are four kinds of jrvanmuktas.'
Of these the first

atage" is s'ubheohchhg (good desire);

the second is vicharaI}.a

(inquiry);

(or

the

third

is tanumanasl

pertaining

to

the

thinned
mind);
the fourth is sattvapatti
(the attainment of
saHva); the fifth is asamsakti (non-attachmentj.j
the sixth is
the padarthabhavans,
(analysis of objects) and the seventh is
the tnrya (fourth or final stage).
The bhumiks which is of the
form of pranava (OM) is formed of (or is divided into) akara-A,
ukara-U,
makara-M,
and arqhamatra.
Akara and others are
of four kinds on account of the difference of sthiila (gross),
siikshma (subtle), hija (seed or causal), and sakshi (witness).
Their avasthae are four: waking, drea-ming, dreamless sleeping
and turya (fourth).
He who is in (or the entity that identifies
itself with) the waking state in the gross amsa (essence or part)
of akara is named Visva ; in the subtle essence, he is termed
Taijasa ; in the btja essence, he is termed Prajiia; 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
uksra is Visva , in the subtle essence, he is termed Taijasa ; in
the bija essence, is termed Prajfia ; and in the sakshi essence,
he is termed Turya.
"He who is in the
makara

snshupti

state

in the gross essence of

is termed Visva ; in the subtle

essence, Taijasa ; in the

J'ivanmnkti is emancipation. J'ivanmuktas are those that have attained

emancipation.
2 This word and others are explained in full later on in the text.
1

VARlHA-UPANISHAJ)

233

btja essence, he is termed Priijfia; and in the sii.kshi essence, he

is termed '['urya.
" He who is in turya state in the gross essence of arq.hamatra
is termed Turya-visva,
In the subtle, he is termed Taijasa ,
in the bija essence, he is termed Prsjfia : and in the sakshi
essence, he is termed Turya-turya,
"The turya essence of akara is (or embraces) the first, second
and third (bhumikas or stages of the seven). The turya
essence of ukara embraces the fourth bhumika,
The turya
essence of maksra embraces the fifth bhumika.
The turya
essence of arq,hamatra is the sixth stage. Beyond this, is the
seventh stage.
" One who functions in the (first) three bhumikas is called
mumukshu;
one who functions
in the fourth bhumika is
called a brahmavit ; one who functions in the fifth bhumika is
called a brahmavidvara , one who functions in the sixth bhumiks
is called a brahmavidvartya ; and one in the seventh bhumika is
called a brahmavidvarishtha.
With reference to this, there are
slokas.
They are :
'" S'ubhechchha is said to be the first jfiimabhiimi (or stage
of wisdom); vicharal).a, the second; ~anumanasi, the third;
sattviipaHi, the fourth; then come asamsakti as the fifth, padsr~habhiivanii as the sixth and turya as the seventh.'
" The desire that arises in one through sheer vairii.gya
(after resolving) 'Shall I be ignorant? I will be seen by the
S'astras and the wise (or I will study the books and be with the
wise)' is termed by the wise as S'ubhechchha.
The association
with the wise and S'astras and the following of the right path
preceding
the practice of indifference is termed vicharaJ;la.
Tha.t stage wherein the hankering after sensual objects is
thinned
through the first and second stages is said to be
tanumanasi.
That stage wherein having become indifferent to
all sensual objects through the exercise in the (above) three
stages, the purified chitta rests on Atma which is of the nature
of sat is called sat~vii.patti. The light (or manifestation) of
sa.ttvaguJ;la that is firmly rooted (in one) without any desire for the
fruits of actions through the practice in the above four stages
80

234

THIRTY

MINOR UPANISHAJ;lS

is termed asamsakti.

That stage wherein

in the (above) five stages one, having found
no conception of the internals or externals
and engages in actions only when impelled

through the practice

delight in Atma, has
(though before him)
to do so by others is

termed paQ.arthabhavana, 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 begiuning with S'ubhechcha are said
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 down, then he
sees this universe as a dream through his union with the fourth
stage.
As the autumnal cloud bemg dispersed vanishes, so this
universe perishes.
NiQagha, be convinced that such a person has only sat tva remaining.
Then having ascended the fifth
stage called sushuptipada (dreamless sleeping seat), he remains
simply in the non-dual state, being freed from all the various
differences. Having always introvision though ever participating
in external actions, those that are engaged in the practice of
this (sixth stage) are seen like one sleeping when fatigued (viz.,
bemg freed from all affinities). (Lastly) the seventh stage which
is the ancient and which is called giidhasupt1' is generally
attained.
Then one remains in that secondless state without

fear and with his consciousness almost annihilated where there

is neither sat nor asat, neither self nor not-self.
Like an
empty pot in the akas', there is void both within and without;

like a filled vessel in the midst of an ocean, he is full both

within and without.

Do not become either the knower or the
known. May you become the Reality which remains after all
thoughts are given up. Having discarded (all the distinctions
of) the seer, the sight and the seen with their affinities, meditate
solely upon Atma which shines as the supreme Light.
"He is said to be a jivanmukta
(emancipated person) in
whom, though
1

participating

Lit., secret sleep.

in the

material concerns

of the

235
world, the universe is not seen to exist like the invisible akiis'.
He is said to be a jrvanmukta, the hght of whose mind never sets
or rises in misery or happiness, and who does not seek to change
what happens to him (viz., either to diminish his misery or increase his happiness).
He is said to be a jivanmukta
who
though in his sushupti is awake and to whom the waking state is
unknown and whose wisdom is free from the affinities (of
objects).
H He is said to be a jivanmukta
whose heart is pure like akas',
though acting- (as if) in consonance to love, hatred, fear and
others.
He is said to be a jivanmukta who has not the conception of his being the actor and whose buddhi IS not attached
to material objects, whether he performs actions or not. He is
said to be a jivaumukta, of whom people are not afraid, who is
not afraid of people and who has gIven up joy, anger and fear.
He is said to be a jivanmukta who, though participating in all
the illusory objects, is cool amidst them and is a full A~ma, (being)
as if they belonged
to others.
0 muni, he is called a
jrvanmukta
who, having eradicated all the desires of his
chitta, is (fully) content with me who am the Atmii. 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 jrvanmukte, in whose chitta
do not dawn (the distinctions of) the universe, I, he, thou and
others that are visible and unreal.
Through the path of the
guru and S'astras, enter soon Sat-the
Brahman that IS Immutable, great, full and without objects-and
be firmly seated there.
S'lva alone is Guru; S'lva alone IS Vedas ,
S'iva alone is I; Siva alone is all. There
S'iva. 'I'he undaunted Brahmana having
should attain wisdom. One need not utter

SIva alone is Lord;

is none other than
known Him (S'iva)
many words as they

but injure the organ of speech.

"(The
Rshi) S'uka 1 is a. mukta (emancipated person).
(The Rshi) Vamag.eva is a mukta.
There are no others (who
have attained

emancipation)

than

throngh these (viz., the two

1 Suka is a ~shi, the son of the present Vyi.sa and the narrator of Bhiigavatll
Pura~. Viima4eva is also a ~shi.

236

THIRTY

HINOR

UPANISHAJ;lS

paths of these two Rshis]. Those brave men who follow the path
of S'nka in this world become sadyomuktae (viz., emancipated) immediately after (the body wers away) ; while those who always
follow the path of veganta in this world are subject again and
again to rebirthsandattainkrama
(gradual) emancipation, through
yoga, saiIkhya and karmas associated with sattva (guna),
Thus
there are two paths laid down by the Lord of Devas (viz.,) the
S'uka and Vamageva paths.
The S'uka path is called the bird's
path: while the Vamageva path is called the ant's path.' Those
persons that have cognised the true nature of their A~ma
through the mandatory
and prohibitory injunctions (of the
Vegas), the inquiry into (the true meaning of) mahevakyas (the
sacred sentences of the V edaa), the samadhi of saiIkhya yoga
or asamprajfiata samjidhi" and that have thereby purified themselves, attain the supreme seat through the S'uka path. Having,
through hathayoga 3 practice with the pain caused by yama,
postures, etc., become liable to the ever recurring obstacles
caused by al)ima and other (siddhis) and having not obtained
good results, one is born again in a great family and practises
yoga through his previous (karmic) affinities. 'I'hen through
the practice of yoga during many lives, he attains salvation
(viz.,) the supreme seat of Vishnu through the Vamaq.eva path.
'rhus there are two paths that lead to the attainment of Brahman
and that are beneficent.
The one confers instantaneous salvation and the other confers gradual salvation.
"To one that sees (all) as the one (Brahman), where is
delusion?
Where is sorrow?
Those that are under
the
eyes of those whose buddhi is solely occupied with the truth
(of Brahman) that is the end of all experience are released rom all heinous SIllS.
All beings inhabiting
heaven
and earth that fall under the vision of Brahmavits are at once
emancipated
births."

from the sins committed

during

many

1 Bird's
path, like birds which fly a.t once to the pla.ce they
Ant's pa.th, like ants which move slowly.
2 It is that
individuality.

of intense

a Ha.thayoga, as sated

self-absorption
in Pa.~jali's

orores of

intend to go;

when one loses his consciouBnesa

Yoga. Philosophy.

of

237

VARAHA-UPANISHAJ.>
CHAPTER

Then Nicj.agha asked Lord Rbhu to enlighten him as to

the rules (to be observed) in the practice of Yoga. Accordingly
He (the Lord) said thus:
"The body is composed of the five elements.
It is filled
with five mandalas (spheres).'
That which is hard is Prthivi
(earth), one of them; that which is liquid is Apas; that which
is bright is Tejas (fire) ; motion is the property of Viiyu ; that
which pervades everywhere is Akas'. All these should be known
by an aspirant after Yoga. Through the blowmg of Vayumandala in this body, (there are caused) 21,600 breaths every
day and night.
If there is a diminution in the Prthivimandala,
there arise folds in the body; if there is diminution in the
essence of Apas, there arises g-radually greyness of hair; if there
is diminution in the essence of Tejas, there is loss of hunger and
lustre; if there is diminution in the essence of Vayu, there is
incessant tremor; if there is diminution m the essence of AkaS',
one dies. The jrvita (viz., PraI).a) which possesses these elements
having no place to rest (in the body) owing to the diminution
of the elements, rises up like birds flymg up in the air. It is
for this reason that it is called Ucj.yana (lit., flying up). With
reference
to this, there is said to be a bandha (binding,
also meaning a posture called Uddiyanabandba,
by which this
flight can be arrested).
This U ddiyanabandha " is to (or does
away with) death, as a lion to an elephant.
Its experience is in
the body, as also the bandha.
Its binding (in the body) is
hurtful.
If there is agitation of Agni (fire) within the belly,
then there will be caused much of pam. Therefore this (U ddiyaJ;labandha) should not be practised by one who
has urgency to make water or void excrement.

IS

hungry or who
He should take

1 There
are either the five elements or Hiilildhara (sacral plexus). Svadhish.
thana
(epigastric or prostatic plexus), Mampiiraka (solar plexus). Anahata
(cardiac plexus) and Visuddhi (laryngeal or pharyngeal plexus).
These are
situated respectively in the anns, the genital organs, navel, heart and throat.
The last or the sixth plexus ill omitted here. as the five plexuses mentioned
above correspond to the five elements. This chapter treating of yoga. is Tery ID;r1-

tioal.
S

Thi. is one of the postures treated of in Stva Samh.ta and other books.

238

THIRTY lIINOR

UPANISHAl)S

many times in small quantities proper and moderate food. He

should practise Mantrayoga;? Layayoga and Hathayoga,
through mild, middling and transcendental methods (or periods)
respectively. Laya, Mantra, and Hathayogas have each (the
same) eight subservients. They are yama, niyama, asana,
prii.J.layima,pratyahara, g.haraJ.lii.,q.hyii.na, and samaq.hi.2 (Of
these), yama is of ten kinds. They are non-injury, truth, noncoveting, continence, compassion, straightforwardness, patience,
courage, moderate eating, and purity (bodily and mental).
Niyama is of ten kinds. They are tapas (religious austerities),
contentment, belief in the existence of God or Vedas, charity,
worship of is'vara (or God), listening to the exposition of religious doctrines, modesty, a (good) intellect, japa (muttering
of prayers), and vrata (religious observances). There are eleven
postures beginning with chakra.
Chakra, padma, kurma,
mayura, kukkuta, vira, svastika, bhadra, simha, mnkta, and
gomukha, are the postures enumerated by the knowers of yoga.
Placing the left ankle on the right thigh and the right ankle
on the left thigh, and keeping the body erect (while sitting) is
the posture "Chakra".
PraJ.layama should be practised
again and again in the following order, viz., inspiration, restraint of breath and expiration. The praJ.layamais done through
the nadia (nerves). Hence it is called the nadis themselves.
" The body of every sentient being is ninety-six digits long.
In the middle of the body, two digits above the anus and two
digits below the sexual organ, is the centre of the body (called
Miilii.q.haraor sacral plexus). Nine digits above the genitals,
there is kanda of nadis which revolves oval-shaped, four digits
high and four digits broad. Itis surrounded by fat, flesh, bone, and
blood. In it, is situate a nii.di-chakra (wheel of nerves) having
twelve spokes. Kuudah by which this body is supported is there.
It is covering by its face the Brahmarandhra (viz., Brahms's
hole) of Sushumna. (By the side) of Sushumna dwell the nadis
1 There are four kinds of yoga-the
fourth being Rajayoga.
Mantra.yoga is
that in which perfection is obtained through the pronunciation of mantras.
Layayogu is that in which perfection is obtained through laya (absorption).
2 They mean respectively
forbearance, religious restraint, posture, restraint
of breath, subjugation of the sensea, contemplation, meditation, and intense selfabsorption.

239

VARAHA-UP ANI8HAl;)

.A.lambu8a and Kuhuh, In the next two (spokes) are VaruQa and
YaS'asvini. On the spoke south of Sushumne is, iu regular
course, Pingala.
On the next two spokes, are Pusha and
Payasvini.
On the spoke west of Sushumna is the nadi called
Sarasvatt, On the next two spokes are 8'ankhini and Ganq.hari. To
the north of Sushumna dwells Ida; in the next is Has~ijlhva; in
the next is Vis'voq.ara. In these spokes of the wheel, the twelve
nadis carry the twelve vayus from 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, Na~ariipilti,
Pararandhra, and Sushumna are called the (basic) supports of
naq.a (spiritual sound). These four nadis are of ruby colour. The
central
portion
of Brahmarandhra
is again and agam
covered by Kundali.
Thus ten vayus move in these nadis. A
wise man who has understood the course of nadis and vayus
should, after keeping his neck and body erect With his mouth
closed, contemplate immovably upon Turyaka (Atma) at the
tip of his nose, in the centre of his heart and in the middle of
bindn,' and should see, with a tranquil mind through the
(mental) eyes, the nectar flowing from there. Havmg closed
the anus and drawn up the vayu and caused it to rise through
(the repetition of) praltava
8'ri bija,

(Om), he should

He should contemplate

upon

complete

with

his Atma as 8'rl (or

Parasakti) and as being bathed by nectar. This is kslavafichana

(lit., time illusion). It is said to be the most important of all.
Whatever is thought of by the mind is accomplished by the
mind itself.
(Then) agni (fire) will flame in jala (water) and in
the flame (of agni) will arise the branches and blossoms. Then
the words uttered and the actious done regarding the universe.
are not in vain. By checking the hindu in the path, by
making the fire flame up in the water and by causing the water
to dry up, the body is made firm.
Having contracted
simultaneously the anus and yoni (the womb) united together,
he should draw up Apana and unite with it Samana. He
1

Lit., germ.

THIRTY

MINOR

UP ANISRAJ;>S

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
aiddhis. As a dam across the water serves as an obstacle to the
floods, so it should ever be known by the yogins that the chhaya
of the body is (to jtva). This bandha is said of all nadia.
Through the grace of this bandha, the J)evata (goddess) becomes
visible. This bandha of four feet serves as a check to the three
paths.
This brightens up the path throngh which the aiddhas
obtained (their siddhis). If with PraQ.a is made to rise up soon
Uq.ana, this bandha checking all nadrs goes up. This is called
Samputayoga or Mulabandha.
Through the practising of this
yoga, the three bandhas are mastered.
By practising day and
night intermittingly or at any convenient time, the vayu will
come under his control. With the control of vayu, agni (the
gastric fire) in the body will increase daily. With the increase
of agni, food, etc., will be easily digested.
Should food be
properly digested, there is increase of rasa (essence of food).
With the daily increase of rasa, there is the increase of ghat us
(spiritual substances).
With the increase of dhatus, there is the
increase of wisdom in the body. Thus all the SlUS collected
together during many crores of births are burnt up.
"In the centre of the anus and the genitals, there is the
triangular Miilagh8ra.
It illumines the seat of S'iva of the form
of bindu.
There is located the Paras'akti named kundalint.
From that seat, vayn arises. From that seat, agni becomes
increased.
From that seat, bindu originates and nada becomes
increased.
From that seat, Hamsa is born. From that seat,
manas is born. The six chakras beginning with MiilaQhara are
said to be the seat of S'akti (Goddess). From
top of the head is said to the seat of S'ambhu
nsdis, the body is the support (or vehicle) ; to
are the support; to jiva, PraJ}.a is the dwelling
jiva

is the

support;

to S'akti,

locomotive and fixed universe.

Hamsa

the neck to the

(s'iva).
To the
PraQ.a, the nadis
place; to Hamss,

is the

seat and the

vARlHA-UPANISH~

241

" Being without distraction and of a calm mind, one should

practise praI;la.yii.ma. Even a. person who is well-skilled in the
practice of the three bandhas should try always to cognise with
a true heart that Principle which should be known and is the
cause of all objects and their attributes.
Both expiration
and inspiration should (be stopped and made to) rest in restraint of breath (alone). He should depend solely on Brahman
which is the highest aim of all visibles.
(The giving out of) all
external objects is said to be rechaka (expiration).
The (taking
in of the) spiritual knowledge of the S'a.stras is said to be
piiraka (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 kumbhaka that kumbhaka
should be firmly mastered.
Within it is Paramaeiva,
That
(vayu) which is non-motionless should be shaken agam through
kantha-mudra (throat-posture).
Having checked the course of
vayu, having become perfect III the practice of expiration and
restraint of breath and having planted evenly on the grouud
the two hands and the two feet, one should pierce the four seats
through vayu through the three yo gas. He should shake
Mahameru with the (aid of) prakotis (forces) 1 at the mouth of
vayu. 'I'he two putas (cavities) being drawn, vii.yu throbs
quickly.
The union of moon, sun and agni should be kuown on
account of nectar.
Through the motion of Meru, the q.eva~as
who stay in the centre of Meru move. At first in his Brahmsgran~hi, there is produced soon a hole (or passage).
Then
having pierced Brahma-granthi,
he pierces Vishnu-granthi :
then
he pierces Rudra-granthi.
Then to the yogin comes
vedha" (piercing) through his liberation from the impurities of
delusion, through
the religious ceremonies
(performed) in
various births, through the grace of gurus and q.evatas and
through the practice of yoga.
1 It is mystio here and later on.
, He has pierced all the granthis and hence becomes a master of Tedha.

31

242

THIRTY

MINOR UPANISHAl;)S

CC In
the mandala (sphere or region) of Sushumna (situated
between Ida and Pingala, vayn 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 confers (on one) moksha.
So also its pronunciation in apyayalla or
pluta svara (tone). He is a knower of Veda, who through the
above-mentioned three ways of pronunciation knows the end of
Pranava which is beyond the power of speech, like the neverceasing flow of oil or the long-drawn bell-sound. The short svara
goes to bindu, The long svara goes to brahmarandhra : the pluta
to qvaqaa'anta (twelfth centre).
The mantras should be uttered
on account of getting mantra siddhis.
This Pranava (OM) will
remove all obstacles.
It will remove all sins. Of this, are four
bhumikas (states) predicated, viz., arambha, ghata, parichaya,
and nishpatti.
Arambha is that state in which one having abandoned external karmas performed by the three organs (mind,
speech and body), is always engaged in mental karma only. It
is said by the wise that the ghata state is that in which vayu
having forced an opening On the western side and being full, is
firmly fixed there.
Parichaya state is that in which vayu is
firmly fixed to akas neither associated with jrva nor not, while
the body is immovable.
It is said that nishpatti state is that
in which there take place creation and dissolution through
Atma or that state in which a yogin having become a jivanmukta
performs yoga without effort.
"Whoever
recites this U panishad becomes immaculate like
agni.
Like vayu, he becomes pure. He becomes freed from
the sin of drinking alcohol. He becomes freed from the sins of
the theft of gold. He becomes a jrvanmukta,
This is what
l

is said by the ~gveq.a. Like the eye pervading the akaa'

(seeing without effort everything
above), a wise man sees
(always) the supreme seat of Vishl}u. The brshmanas who have
always their spiritual eyes wide open praise and illuminate in
diverse ways the spiritual seat of Vishnu.
" OM, thus is the U panishad."
1 There are the three kinds of pronunciation
with 1 mii~rii,2 miitris and
3 mitris.
They a.re respectrvely hrasva, Qirghlloand pluta whioh may be translated as short, long and very long.

MA~DALABR.~HMA~A-UP

AXISHA1)

OF

S'UKLA.-YAJURVEOA
BRAHMA~A

Ox.

The great mum Yajnavalkya

went to Aqityaloka (the
sun's world) and saluting him (the Purusha of the sun) said :
" 0 reverend sir, describe to me the Atma-tattva
(the tattva
or truth of Atma)."
(To which,) Narayana (viz., the Purusha of the sun) replied;
"I shall describe the eightfold yoga together with
Juana.
The conquering of cold and heat as well as hunger
and sleep, the preserving of (sweet) patience and unrufRedness
ever and the restraining of the organs (from sensual objects)all these come under (or are) yama. Devotion to one's guru,
love of the true path, enjoyment of objects producing happiness,
internal
satisfaction,
freedom from association, living in a
retired place, the controlling of the manas and the not longing
after the fruits of actions and a state of vairag-ya-all these consitute niyama.
The sitting in any posture pleasant to one and
clothed in tatters (or bark) is prescribed for asana (posture).
Inspiration, restraint of breath and expiration, which have respectively 16,64 and 32 [matras) constitute pral)ayama (restraint
of breath).
The restraining of the mind from the objects of
Mandala. means sphere.
AB the Purnsha in the mandala or sphere of the
gives ont this Upanishad to Yajfiavalkya, hence it is called MalJ.dala.Brah.
mw;ta It is very mystic. There is a book called Rajayoga Bhiishya whioh is
a commentary thereon; in the light of It which is by some attributed to Sri
Bailka.riichirya., notes are given herein.
1

BUll

THIRTY

MINOR UPA.NISHA.~S

senses is pratyahara
(subjuga.tion of the senses). The contemplation of the oneness of consciousness in all objects is
c}hyana. The mind having been drawn away from the objects
of the senses, the fixing of the ehaitanya (consciousness) (on
one alone) is c}haraJ)a. The forgetting of oneself in cJhyana.is
samacJhi. He who thus knows the eight subtle parts of yoga.
attains salvation.
"The
body has five stains (viz.,) passion, anger, outbreathing,
fear, and sleep. The removal of these can be
effected respectively by absence of aankalpa, forgiveness, moderate food, carefulness, and a spiritual sight of tat~vas. In order
to cross the ocean of sam sara where sleep and fear are the
serpents, injury, etc., are the waves, tfshJ)a (thirst) is the
whirlpool, and wife is the mire, one should adhere to the subtle
path and overstepping tattva 1 and other gUJ)as should look out
for Taraka."
Taraka is Brahman which being in the middle
of the two eyebrows, is of the nature of the spiritual effiulgenoe
of Sachchidananda,
The (spiritual) seeing through the three
lakshyas (or the three kinds of introvision) is the means to It
(Brahman).
Sushumna which is from the muladhare, to brahmarandbra has the radiance of the sun. In the oentre of it, is
kundalini shining like orores of lightning and subtle as the
thread in the lotus-stalk.
Tamas is destroyed there.
Through
seeing it, all sins are destroyed.
When the two ears are closed
by the tips of the forefingers, a. phiitkara (or booming) sound is
heard.
When the mind is fixed on it, it sees a blue light between the eyes as also in the heart.
(This is antarlakahya or
internal
introvison).
In the bahirlakshya
(or external introvision) one sees in order before his nose at distance of
4, 6, 8, 10, and 12 digits, the space of blue colour, then a oolour
resembling s'Yama (indigo-black) and then shining as rak~a (red)
wave and then with the two pi~a (yellow and orange red) colours.
Then he is a yogin. When one looks at the external space, moving
1 Comm.:
Rising above the seven PraJ;las, one should with introvision oognise
in the region of Aka8, Tamas and should theu make Tamas get into Rajas, RajaIJ
into Sattva, SattTIi. into Narayaua and NarayaJ;l&, into the Supreme One.
2 Taraka
is from tr-, to cross, as it enables one to cross samsira.
The
higlter' vision is here Said to take place in a centre between the eyebrowaprobabJy in the brain.

245
the eyes and sees streaks of light at the corners of his eyes, then
his vision can be made steady.
When one sees jyotis (spiritual
light) above his head 12 digits in length, then he attains the
state of nectar.
In the madhyalakshya
(or the middle one),
one sees the variegated colours of the morning as if the sun, the
moon and the fire had joined together in the ak3s' that is without
them. Then he comes to have their nature (of light).
Through
practice, he becomes one with a.k8s', devoid of all gunas and peculiarities. At first akaB' with its shining stars becomes to him Paraik8s' as dark as tamas itself, and he becomes one with ParaikaS' shining with stars and deep as ~amas. (Then) he becomes
one with Maha-akaS' resplendent (as) WIth the fire of the deluge.
Then he becomes one WIth Tattva-a.kaS', lighted with the
brightness which is the highest and the best of all. Then he
becomes one with Siirya-akaS' (sun-akiiS') 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 piirva (earlier) and the uttara (later).
The earlier is
taraka and the later is amanaska (the mindless).
Taraka is
divided into miir~i (with limitation) and amiir~i (without
limitation).
That is murti taraka which goes to the end of
the senses (or exists till the senses are conquered).
That is
amiirti ta.raka which goes beyond the two eyebrows (above the
senses). Both these should be performed through manas,
Antarc.lrshti (internal vision) associated with manas comes to aid
~raka.
Tejas (spiritual light) appea.rs in the hole between the
two eyebrows. This tii.raka is the earlier one. The later is
amanaska.
The great jyotis (light)' is above the root of the
palate.
By seeing it, one gets the siddhis aQima, etc.
S'ambhavimug.ra occurs wheu the lakshya (spiritual vision)
is internal while the (physical) eyes are seeing externally withont winking.
This is the great science which is concealed in all
the tantras, When this is known, one does not stay in sams8.ra..
Its worship (or practice) gives salvation.
Antarlakshya is of
1 The commentator puts it as 12 digits above the root of the palate-perhaps
ihe J)viic.laain~or twelfth centre corresponding to the pituitary body.

246

THIRTY MINOR UPANISHAl}S

the nature of Jalajyotis (or waterjyotia).

It is known by the
great Rshis and is invisible both to the internal and external
senses.
"~ahasrara
(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 beautiful in all its parts is antarlakshya.
Some agam say that the all-quiescent Nilakantha
accompanied by Uma (his wife) and having five mouths and
latent in the midst of the sphere in the brain IS autarlakshya.
Whilst others say that the Purusha
of the dimension of a
thumb is antarlakshya,
A few again say antarlakehya is the One
Self made supreme through introvision in the state of a jivanmukta.
All the different statements above made pertam to
A~ma alone. He alone is R Brahmanishtha who sees that the
above lakshya is the pure A ~ma. The jrva which is the twentyfifth tattva, having abandoned the twenty-four tattvas, becomes a
jivanmukta through the conviction that the twenty-sixth tattva
(viz.,) Paramstma
is 'I' alone. Becoming one with antarlakshya (Brahman) in the emancipated state by means of antarlakshya (introvision),

ji:va becomes one with the partless sphere of

Paramakas',
" Thus ends the first Brahmana,"

Then Yajoavalkya

asked the Purusha

in the sphere of the

snn: "0 Lord, antarlakahya

has been described many times,
but it has never been understood by me (clearly). 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 rising from) 'That' (Brahman).
In its midst, there
arises the manifestation
of tattva.
It is very hidden and
nnmanifested.
It can be known (only) by one who has got
into the boat of joana. It is the object of both bahir and
antar (external and internal) lakshyas. In its midst is absorbed
1 The commentator
to support the above tho.t antarlakshya, V'." Brahman
is jo.la.- or water-jyctia quotes the PriJ.lsyiimo.-Giiyo.tri which aays : "Om Apo'
jyofi-ra.so'o.mrto.m-Bra.hma., etc."-A.po-jyo~is
or water-jyotls is Brahman.

MA~DALABRAHMA~A-UPANISHAl)

247

the whole world.

It is the vast partless universe beyond
Naq.a, BimJu and Kala.
Above it (viz., the sphere of agni)
is the sphere of the sun; in its midst is the sphere of the
nectary
moon;
in its midst is the sphere of the partless
Brahma-tejas
(or the spiritual effulgence of Brahman).
It
has the brightness of S'ukla (white light)' like the ray of
lightning.
It alone has the characteristic of S'ambhavl.
In seeing this, there are three kinds of drshti (sIght), viz., ama (the
new moon), pratipat
(the first day of lunar fortnight), and
purnima (the full moon).
The sight of ama is the one (seen)
with closed eyes. That with half opened eyes IS pratipat ;
while that with fully opened eyes is purnima,
Of these, the
practice of purnima should be resorted to. Its lakshya (or aim)
is the tip of the nose. Then is seen a deep darkness at the
root of the palate.
By practising thus, a jyotis (Iight) of the
form of an endless sphere is seen. This alone is Brahman, the
Sachcliidananda.
When the mind is absorbed in bliss thus
naturally
produced, 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 obtams firmness of vayu.
The followmg are the signs : first it
is seen like a star j then a reflecting (or dazzling) diamond j 2 then
the sphere of full moon; then the sphere of the brrghtness of
nme gems j then the sphere of the midday sun j 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 the western direction (in the uttara
or second stage).
Then the lustres of crystal, smoke, hindu,
nada, kala, star, firefly, lamp, eye, gold, and nme gems, etc.
are seen. 'I'his alone is the form of Pranava,
Having united
Prana and Apana and holding the breath in kumbhaka, one
should fix his concentration
at the tip of his nose and making
shanmukhi" with the fingers of both his hands, one hears
1 Comm . Sukla is Brahman.
~ The original IS, 'Vajra.Darpa'.lam.'
8 Bhanmnkhi
is said to be the process of hearing the
closing the two ears with the two thumbs, the two eyes with
the two nostrila with the two middle fingers, and the mouth
two fingers of both hands.

.
internal sonnd by
the two forefingers,
wIth the remaining

248

THIRTY

MINOR UPANIBHAJ}8

the sonnd of Pranava (Om) in which manas becomes absorbed.

Snch a man has not even the tonch of karma, The karma. of
(Sanq.hyavan4ana or the daily prayers) is verily performed a.t
the rising or setting of the sun, As there is no rising or setting
(bnt 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 (the conception of) day and
night through the annihilation of sound and time, he becomes
one with Brahman through the all-full jfiana and the attaining of the state of unmani (the state above manas). Throngh the
state of unmani, he becomes amanaska (or withont manas).
"Not being troubled by any thonghts (of the world) then
constitutes the dhyana.'
The abandoning of all karmas constitutes ji.vahana (invocation of god). Being firm in the unshaken
(spiritnal) WIsdom constitutes asana (posture).
Being in the
state of unmani constitntes the p8<Jya (offering of water for
washing the feet of god). Preserving the state of amanaska
(when manas is offered as sacrifice) conatitubes the arghya (offering of water as oblation generally). Being in state of eternal
brightness and shoreless nectar constitntes snana (bathing). The
contemplation 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 worshipping with) akshata
(non-broken
rice). The attaining of Chit (consciousneas) is
(the worshipping with) flower. The real state of agni (fire) of Chit
is the dhupa (bnrning of incense).
The state of the sun of Chit
is the dipa (light waved before the image).
The nnion of oneself with the nectar of full moon is the naivedya (offering of food,
etc.)." The immobility in that state (of the ego being one with
all) is pra4akshiQ.a (going ronnd the image).
The conception
of ' I am He' is namaskara (prostration).
The silence (then) is
the stnti (praise).
The all-contentment (or serenity then) is the
visa.rjana (giving leave to god or finishing worship).
(This is
1 In this paragraph,
the higher or secret meaning is given of all actions done
in the piijii or worship of God in the Hindfi houses as well as temples.
Regard
ing the clothing of the idol whioh is left out here, the commentator explains it as
ivarana or screen.
2 'Here also the
commentator brings in nirijana
or the waving of the light
before the image. Thai is a.ooordillg to him, the idea, I am the self-shining."

MA~DALABRIHllA~A-UPANISHAl?

249

the worship of Atma by all Raja-yogins). He who knows this

knows all.
ce When the triputi
are thus dispelled, he becomes the
kaivalya [yetis without bhava (existence) or abhava (nonexistence), full and motionless, like the ocean without the tides
or like the lamp without the wind. He becomes a brahmavit
(knower of Brahman) by cognising the end of the sleeping state,
even while in the waking state. Though the (same) mind is
absorbed iu sushupti as also in samadhi, there is much difference
between them. (In the former case) as the mind is absorbed
in tamas, it does not become the means of salvation, (but) in
samadhi as the modifications of tamas in him are rooted away,
the mind raises itself to the nature of the Partless. All that is
no other than Sakshi-Ohaitanya (witness-consoiousness or the
Higher Self) into which the absorption of the whole universe
takes place, inasmuch as the universe is but a delusion (or
creation) of the mind and is therefore not different from it.
Though the universe appears perhaps as outside of the mind,
still it is unreal. He who knows Brahman and who is the sole
enjoyer of brahmic bhss which is eternal and has dawned once
(for all in him)-that man becomes one with Brahman. He in
whom aankalpa perishes has got mukti in his hand. Therefore
one becomes an emancipated person through the contemplation
of Paramstma.
Having given up both bhava and abhava, one
becomes a jivanmukta by leaving off again and again in all
states jfiii.na (wisdom) and jfieya (object of wisdom), qhyii.na
(meditation) and g.hyeya (object of meditation), lakshya (the aim)
and alakshya (non-aim), <;Irs'ya(the visible) and adrsya (the nonvisible and uha (reasoning) and apoha (negative reasoning). 2
He who knows this knows all.
"There are .veavasthas (states), viz.:jagrat (waking),svapna
(dreaming), sushupti (dreamless sleeping), the turya (fourth)
and turyii.tita (that beyond the fourth). The jrva (ego) that is
engaged in the waking state becomes attached to the pravrHi
(worldly) path and is the participator of naraka (hell) as the
1

1 The '.!'riputi are the three, the knower, the known and the knowledge.
Comm. : Dhyiina and others stated before wherein the three distancsiona are made.
2 Oha and
apoha-the
consideration of the pros and cons.

82

250

THIRTY

MINOR UP ANISHAJ?S

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, "Enough of the births tending to
actions, the fruits of which tend to bondage till the end of this
mundane existence." Then he pursues the nivrtti (return)
path with a view to attain emancipation. And this person then
takes refuge in a spiritual instructor in order to cross this
mundane existence. Giving up passion and others, he does only
those he is asked to do. Then having acquired the four
sa~hanas (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 ajfiana for some
time (in the waking state and called therefore Visva].
I became somehow (or involuntarily) a Taijasa (in the
dreaming state) through the reflection (in that state) of
the affinities of the forgotten waking state; and now I
am a Prajfia through the disappearance of those two states.
Therefore I am one only. I (appear) as more than one
through the differences of state and place. And there is
nothing of differentiation of class besides me.' Having
expelled even the smack of the difference (of conception)
between' I' and 'That' through the thought' I am the pure
and the secondless Brahman', and having attained the path
of salvation which is of the nature of Parabrahman, after
having become one with It through the dhyana of the sun's
sphere as shining with himself, he becomes fully ripened for
getting salvation. Sankalpa and others are the causes of the
bondage of the mind; and the mind devoid of these becomes
fit for salvation. Possessing such a mind free from all
[sankalpa, etc.,) and withdrawing himself from the outer world
of sight and others and so keeping himself out of the odour of the
universe, he looks upon all the world as Atma, abandons the conception of 'I', thinks ' I am Brahman' and considers all these
as Atma.. Through these, he becomes one who has done his duty.

KA~DA.LABR.iH)(A~A.-UPANISHA.J;l

251

CC The yogin is one that

has realised Brahman that is allfull 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 emancipated person. Then
the yogin becomesimmersed 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.
cc Thus ends the second Brahmana."

BR.iHMA~A

III

The great sage Yajfiavalkya then asked the Purusha in

the sphere (of the sun): "0 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."
Accordingly the Purusha said: "This amanaska 1S a great secret.
By knowing this, one becomes a person who has done his duty.
One should look upon it as Paramatma, associated with S'ambhavimuqra and should know also all those that can be known through
a (thorough) cognition of them. Then seeing Parabrahman in
his own Atmii.as the Lord of all, the immeasurable, the birthless,
the auspicious, the supreme akas', the supportless, the secondless
the only goal of Brahms, Vishnu and Rudra and the cause of all
and assuring himself that he who plays in the cave (of the heart)
is such a. one, he should raise himself above the dualities of
existence and non-existence j 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 place, having
reached the ocean of brshmic bliss by means of the river of
amanaska-yoga through the destruction of all his senses. Then
he resembles a dry tree. Having lost all (idea of) the universe
through the disappearance of growth. sleep, disease, expiration
and inspiration, his body being always steady, he comes to
have a supreme quiescence, bemg devoid of the movements of

252

THIRTY

MINOR UPA.NISHAJ,>S

his manas and becomes absorbed in Paramatma, The destruction

of manas takes place after the destruction of the collective
senses, like the cow's udder (that shrivels up) after the milk
has been drawn. It is this that is amanaska. By following this, one becomes always pure and becomes one that has
done his duty, having been filled with the partless bliss by means
of the path of taraka-yoga through the initiation into the sacred
sentences 'I am Paramatma,' 'That art thou,' 'I am thou
alone,' 'Thou art I alone,' etc.
"When his manas is immersed in the iikas' and he becomes
all-full, and when he attains the unmani state, having abandoned
all his collective senses, he conquers all sorrows and impurities
through the partless bliss, having attained the fruits of kaivalya,
ripened through the collective merits gathered in all his previous
lives and thinking always 'I am Brahman,' becomes one
that has done his duty. 'I am thon alone. There is no
difference between thee and me OWlllgto the fullness of Parama~ma.' Saying thus, he (the Purusha of the sun) embraced
his pupil and made him understand it.
" 'rhus ends the third Brahmana.'
1

BRIHMA~A

IV

Then Yajfiavalkya addressed the Purusha in the sphere (of

the sun) thns: "Pray explain to me in detail the nature of the
fivefold division of akas'." He replied: " There are five (viz): akss',
parakiis', mahakaB', suryiikas', and paramakas',
That which is of
the nature of darkness, both in and out is the first akaB'.
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 suryskas'. That brightness which is indescribable, 0.11pervading and of the nature of unrivalled bliss is paramakaS'.
By cognising these according to this description, one becomes of
their nature. He is a yogin only in name, who does not cognise
well the nine chakras, the six 84haras, the three lakshyas and
the five akaB'. Thus ends the fourth Brahmana."
1 This ill a. reference to the secret wa.y of imparting higher truth.

:MA~DALABR1H:MA~AUPANISHA~

253

"The manas influenced by worldly objects is liable to bondage; and tha.t (manas) which is not so influenced by these is fit
for salvation.
Hence all the world becomes an object of chitta;
whereas the same chitta when it is supportless and well-ripe in
the state of unmani, becomes worthy of laya (absorption in
Brahman).
This absorption you should learn from me who am
the all-full.
I alone am the cause of the absorption of manas.
The manas is within the jyotis (spiritual light) which again is
latent in the spiritual sound which pertains to the anahata
(heart) sound. That manas which is the agent of creation,
preservation,
and destruction of the three worlds=-that same
man as becomes absorbed in that which is the highest seat of
Vishnu ; through such an absorption, one gets the pure and
secondless state, owing to the absence of difference then. This
alone is the highest truth.
He who knows this, will wander in
the world like a lad or an Idiot or a demon or a simpleton.
By
practising this amanaska, one is ever contented, his urine and
fwces become diminished, his food becomes lessened: he becomes
strong

in body

and

his limbs are free from disease and sleep.

Then his breath and eyes being motionless, he realises Brahman

and attains the nature of bliss.
" That ascetic who is intent on drinking the nectar of Brahman produced by the long practice of this kind of samsdhi,
becomes a paramahamsa (ascetic) or an avadhuta (naked ascetic).
By seeing him, all the world becomes pure, and even an illiterate 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 freed. Thus is
the Upanishad.

Thus ends the fifth Brahmaua."

N AJ)ABINJ)U

I_UPANISHAP
OF

~GVEQA
THl!:syllable A is considered to be its (the bird Om's) right
wing, U, its left: M 2, its tail; and the arQhamatra (haH-metre) is
said to be its head.
The (rajasic and tamasic) qualities, its feet upwards (to the
loins) ; sattva, its (main) body; dharma is considererd to be its
right eye, and adharma, its left.
The Bhiirloka is situated in its feet; the Bhuvarloka, in its
knees; the Suvarloka, in its loins; and the Maharloka, in its navel.
In its heart is situate the Janoloka; the tapoloka in its
throat, and the Satyaloka in the centre of the forehead between
the eyebrows.
Then the matra (or mantra) beyond the Sahasrera (thousandrayed) is explained (viz.,) should be explained.
An adept in yoga who bestrides the Hamsa (bird) thus
(viz., contemplates on Om) is not affected by karmic influences
or by tens of crores of sins.'
8

Lit., Sound-seed.
The commentator says that M is the last letter and hence tail and
arcj.hamiitra is the head, as it enables one to attain to higher worlds.
3 .Another reading is: The qualitaes are its feet. etc., and ~attva is its body.
Oomm.: Since this mantra has already occurred
in the preceding
khaJ}.da of the same sakhii., it is simply referred in the text. The mantra is :
1
2

" 1(t"IOq'1iI'q(ijl
~qifIPM.n

~I

_it ij+!C(Wjfl:

.~-

t<4.t1(tqql~tlIqqQ(t111tt

:It ~.

"

The meaning seems to be-the

letters A and U are the two wings of the
Hamsa (Om) of the form of Vishl}u which goes to svarga, the abode of Siirya,
the thousand-rayed
God; that syllable, 'Om' bearing in Its heart all the devas
(of sattvagnl;m). He goes up to Sahasrimha seeing the worlds personally:
Bahurinha being the l!leatof the spiritual sun.

NIJ}ABINJ;m-up

ANI8H.A.J}

255

The first matra has agni as its Qevata (presiding deity) ; the
second, vayu as its Q.evata; the next matrii. is resplendent
like the sphere of the sun and the last, the Ar~hamatra the
wise know as belonging to Varuna (the presiding deity of
water).
Each of these matras has indeed three kalss (parts). This
is called Omkara. Know it by means of the Qharal).as,viz.,
concentration on each of the twelve kalas, or the variations of
the matras produced by the difference of svaras or intonation).
The first matra is called ghoshil).i; the second, vidyunmslt (or
vidyunmatra) ; the third, patangini : the fourth, vayuvegini; the
fifth, namaQheya; the sixth, aindrt ; the seventh, vaishnavi ;
the eighth, S'ankari; the ninth, mahati , the tenth, Qhrti
(dhruva, Calcutta ed.); the eleventh, nari (mauni, Calcutta
ed.) ; and the twelfth, brshmi.'
If a person happens to die in the first mii.tra (while contemplating on it), he is born again as a great emperor in
Bharata varsha.
If in the second matra, he becomes an illustrious yaksha;
if in the third matra, a vidyadhara : if in the fourth, a gandharva
(these three being the celestial hosts).
If he happens to die in the fifth, viz., arQhamatra, he lives
in the world of the moon, with the rank of a deva greatly
glorified there.
If in the sixth, he merges into Indra : if in the seventh,
he reaches the seat of Vishnu ; if in the eighth, RUQra,the Lord
of all creatures.
If in the ninth, in Maharloka ; if in the tenth, in Janoloka
(Dhruvaloka, Calcutta ed.); if in the eleventh, Tapoloka, and
if in the twelfth, he attains the eternal." state of Brahma.
1 Comm.
The four mjitras are subdivided into twelve by their having
each three svaras, U diitta, Anudiitta. and Svarita,
Here the author goes on to
give the names of the twelve kaliis and shows the method of praetismz DhiraJ;la
on each, Ghoshmi is that WhICh gives Prajfia Vldyunmiili IS that which
secures
entrance into the loka of Vrdyunmali, the kmg of the yakshas:
Patauzini is that whioh confers the power of movement through air like the
bird Patangini,
ViiJ"uvegini is that which gives the power of moving very
rapidly.
Namadheya means that which confers existence in Pitrloka:
Aindri in
Indra.loka.
Vaiahnavi
and Siinkari in Vishnu and Srva-Iokaa respectively:
Mauni to the loka of Munis or Janoloka and Brshmi to Brahmaloka,
2 Eternal here means the lifetime of Brahmji.

256

THIRTY

MINOR UPANI8HAJ;lS

That which is beyond these, (viz.,) Parabrahman which is

beyond (the above mii.~riis),the pure, the all-pervading, beyond
kalas, the ever resplendent and the source of all jyopis (light)
should be known.
When the mind goes beyond the organs and the ~ul,lasand
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 avoiding all intercourse with society.
Then he, being freed from the bonds of karma and the
existence as a jiva and being pure, enjoys the supreme bliss
by his attaining of the state of Brahma."
o intelligent man, spend your life always in the
knowing of the supreme bliss, enjoying the whole of your prii.rabdha (that portion of past karma now being enjoyed) without
making any complaint (of it).
Even after atmajnana (knowledge of Atma or Se1)has
awakened (in one), prarabc}ha does not leave (him); but he
does not feel prarabdha after the dawning of tattvajnana 3
(knowledge of ta~tva or truth) because the body and other
things are asat (unreal), like the things seen in a dream to one
on awaking from it.
That (portion of the) karma which is done in former
births, and called prarabdha does not at all affect the person
(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 Veq.anta that ajfiiina is the material cause of the
1

1 Another
edition says' he should enter through yoga the incomparable
and quiescent Siva.
2 Here the Calcutta
edition stops.
3 Tattvajfiiina
is the drscrimination of the tattvas of thia universe and
man. AtUlBjfiiina-the discrimination of Atmii or the Self in man.

N.iJ;>ABINJ;>U-UPANISH~

universe:
cosmos?

a.nd when ajiiana ceases

257

to exist, where then is the

As a person through illusion mistakes a rope for a serpent,

so the fool not knowing Satya (the eternal truth) sees the world
(to be true.)
When he knows it to be a piece of rope, the illusory idea of
a serpent vanishes.
So when he knows the eternal substratum of everything
and all the universe becomes (therefore) void (to him), where
then is prarabdha to him, the body being a part of the world?
Therefore the word prarabdha
is accepted to enlighten the
ignorant (only).
Then as prarabdha has, in course of time, worn out, he who
is the sound resulting from the union of Pranava with Brahman
who is the absolute effulg-ence itself, and who is the bestower of
all good, shines himself like the sun at the dispersion of the clouds.
The yogin being in the aiddhasana, (posture) and practisingthe vaishnavnnudra,
should always hear the internal sound
through the right ear.
The sound which he thus practises makes him deaf to all
external sounds. Having overcome all obstacles, he enters the
turya state within fifteen days.
In the beginning of his practice, he hears many loud
sounds. They gradually increase In pitch and are heard more
and more subtly.
At first, the sounds are like those proceeding from the ocean,
clouds, kettle-drum, and cataracts: in the middle (stage) those
proceeding from mardala (a musical instrument), bell, and horn.
At the last stage, those proceeding from tinkling bells, flute,
vll)a (a musical instrument), and bees. Thus he hears many
such sounds more and more subtle.
When he comes to that stage when the sound of the great
kettle-drum is being heard, he should try to distinguish only
sounds more and more subtle.
He may change his concentration from the gross sound to
the subtle, or from the subtle to the gross, but he should not
allow his mind to be diverted from them towards others.
33

258

THIRTY

MINOR

UP ANISHA1;)S

The mind having at first concentrated itself on anyone

Bound fixes firmly to that and is absorbed in it.
It (the mind) becoming insensible to the external impressions,
becomes one with the sound as milk with water, and then becomes
rapidly absorbed in chidakas' (the ii.kaS'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 destroys the mind.
Having abandoned all thoughts and being freed from all
actions, he should always concentrate his attention on the
sound, and (then) his chitta becomes absorbed in it.
Just as the bee drinking- the honey (alone) does not care for
the odour, so the chitta which is always absorbed in sound, does
not long for sensual objects, as it is bound by the sweet smell of
naq.a 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-chitta 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 the purpose of a shore to the ocean waves of chitta.
The sound proceeding from Pranava which is Brahman is
of the nature of effulgence; the mind becomes absorbed in it;
that is the supreme seat of Vishnu.
The sound exists till there is the akas'ic conception (akii.s'asankalpa).
Beyond this, is the (as'abda) soundless Parabrahman which is Paramatma,
The mind exists so long as there is sound, but with its
(sound's) cessation, there is the state called unmani of manas
(viz., the state of being above the mind).
'I'his sound is absorbed in the Akshara (indestructible) and
the soundless state is the supreme seat.
The mind which along with Prana (Vayu) has (its) karmic
affinities destroyed by the constant concentration npon naga is
absorbed in the unstained One.

There is no doubt of it.

NAJ,lABINJ,lU-UPANISHAJ,l

259

Many myriads of nadas and many more of bindua=-fall]

become absorbed in the Brahma-Pranava sound.
Being freed from all states and all thoughts whatever, the
yogin remains like one dead. He is a mukta.
There is no
doubt about this.
After that, he does not at any time hear the sounds of conch
or dundubhi (large kettle-drum).
The body in the state of unman! is certainly like a log and
does not feel heat or cold, joy or sorrow.
The yogin's chitta having given up fame or disgrace is in
samaQhi above the three states.
Being freed from the waking and the sleeping states, he
attains to his true state.
When the (spiritual)
sight becomes fixed without any
object to be seen, when the vayu (priiJ.J.a)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-Prana va.
Such is the U panishad.

YOG .AKU~D.A.Lil-UP ANISHA:P

OF

K~SH~A- YAJURVEpA
CHAPTER

CHITTA 2 has two causes, vasanas and (prsna) vayn. If one of

them is controlled, then both are controlled. Of these two, a.
person should control (prana) vayu always through moderate
food, postures, and thirdly s'akt.i-chala,"
I shall explain the
nature of these. Listen to it, 0 Gautama, One should take a.
sweet and nutritious food,"leaving a fourth (of his stomach)
unfilled) in order to please S'iva (the patron of yogins). This is
called moderate food. Posture herein required is of two kinds,
padma and vajra. Placing the two heels over the two opposite
thighs (respectively)is the padma (posture) which is the destroyer
of all sins. Placing one heel below the mulakanda 5 and the
other over it and sitting with the neck, body and head
erect is the vajra posture. The sakti (mentioned above) is only
kuadalini. 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,
1 In
this Upanishad are stated the ways by which the Kundalini power is
roused from the navel upwards to the middle of the eyebrows and then up to sahasrara in the head: this being one of the important works of an adept to master
the forces of nature.
Chitta, is the fhttmg aspect of Antal;lkaraua.
3 Lit., the moving of sakti which is Knndalini,
Regarding the quantity to he taken, one should take of solid food half of
his stomach: of liquid food, one quarter, leaving the remaining quarter empty for
the air to percolate.
s MUlakan9a is the root of kanQa, the genital organ.

YOGAKU~DALi-UPANISHAJ,l

261

Sarasvatichalana 1 and the restraint of praI).a (breath).

Then
through praotice.kundalintrwhich
is spiral)becomes straightened.
Of these two, I shall explain to you first Saraavatr-chalana.
It
is said by the wise of old that Sarasvatt is no other than
Arunq.hati.~ It is only by rousing her up that kundalini is
roused.
When praI).a (breath) is passing through (one's) Ida
(left nostril), he should assume firmly padma-posture and should
lengthen (inwards) 4 digits the ii.kas'of 12 digrts." Then the
wise man should bind the (saraevati) nsdi by means of this
lengthened (breath) and holding firmly together(both his ribs near
the navel) by means of the forefingers and thumbs of both hands,
(one hand on each side) should stir up kuudalini with all his
might trom right to left often and often; for a period of two
muhurtas (48 minutes), he should be stirring It up fearlessly.
Then he should draw up a little when kundalini enters sushumnii..
By this means, kundalini enters the mouth of sushumna.
Prana
(also) having left (that place) enters of itself the sushumns
(along with kundalinr),
By compressing the neck, one should
also expand the navel. Then by shaking sarasvatt, prana goes
above (to) the chest. Throngh the contraction of the neck,
praI).a goes above from the chest. Sarasvati who has sound in
her womb should be shaken (or thrown into vibration) each day.
Therefore by merely shaking it, one is cured of diseases. Gulma
(a splenetic
disease), jalodara (dropsy), pliha (a splenetic
disease) and all other diseases arising within the belly, are undoubtedly destroyed by shakmg this s'akti.
I shall now briefly describe to you praI).ayama.

PraI).a is

the vayu that moves in the body and its restraint within is known
as kumbhaka.
It is of two kinds, sahita and ksvala," One
should

practise sahita till he gets kevala. There are four bhedas

(lit., piercings

or divisions) viz., surya, ujJayi, s'rtah, and bhastrt.

1 The
moving' of saraavati niidi situated on the west of the navel among the
14 nadis (Yule Varaha and other Upamsbads).
s Sarasvati IS called also Arundhati who is literally one that helps good
actions bemg done and the wife of I}ShI Vasishtha-also
the star that is shown
to the bride on marriage occasions.
3 In exhalation, prana goes out 16 digits and in inhalation, goes in only for 12,
thus losing 4. But if inhaled for 16, then the power is aroused.

Lit., associated with and alone.

Yule SalJ.dilya.Upamshal}..

2~2
The

THIRTY lIINOR

kumbhaka

associated

with

UPANI8HAJ)8

these four is called sahita.

kumbhaka.
Being seated in the padma posture upon a pure and pleasant
seat which gives ease and is neither too high nor too low, and in
a place which is pure, lovely and free from pebbles, etc., and which
for the length of a bow is free from cold, fire, and water, one
should shake (or throw into vibration] Sarasvatt j slowly inhaling the breath from outside, as long as he desires, through the
right nostril, he should exhale it through the left nostril.
He
should exhale it after purifying his skull (by forcing the breath
up). This destroys the four kinds of evils caused by vayu as
also by intestinal worms. This should be done often and it is
this which is spoken of as suryabheda,
Closing the mouth and drawing up slowly the breath as before with the nose through 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 heat caused
in the head as well as the phlegm in the throat. It removes all
diseases, purifies his body and increases the (gastric) fire within.
It removes also the evils arising in the nsdis, jalodara (waterbelly or dropsy) and dhatus.
This kumbhaka is called ujjayi
and ma.y be practised (even) when walking or standing.
Drawing- up the breath as before through the tongue with
(the hissing sound of) ~ and retaining it as before, the wise man
should slowly exhale it through
called s'itali' kumbhaka

(both)

the

nostrils.

This is

and destroys diseases, such as gulma,

plfha, consumption, bile, fever, thirst, and poison.

Seated in the padma posture with belly and neck erect, the
wise man should close the mouth and exhale with care through
the nostrils.
Then he should inhale a little with speed up to the
heart, so that the breath may fill the space with noise between
the neck and skull. Then he should exhale in the same way and
inhale often and often. Just as the bellows of a smith are
moved (viz., stuffed with air within and then the air is let ont),
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 fnll of vayu, then he should press well his nostrils with

YOGA.KU~DALi - UPANISHAJ?

263

all his fingers except his forefinger, and performing kumbhaka

as
before, should exhale through the left nostril. This frees one
from diseases of fire in (or inflammation of) the throat, increases
the gastric fire within, enables one to know the kundalint,
produces purity removing sins, gives happiness and pleasure and
destroys phlegm which IS the bolt (or obstacle) to the door at
the mouth of brahmanadi (viz., sushumna).
It pierces also the
three granthis 1 (or knots) differentiated through the three
gUQas. 'I'hrs kumbhaka is known as bhastri and should especi-

ally be performed.
Through these four ways when kumbhaka is near (or is
about to be performed), the sinless yogin shonld practise the
three bandhas." The first ill called mulabandha.
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 agm (fire), then the flame of agni grows long, being
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 1D the body the flaming (or the fire)
which rouses the sleeping kundalini through its heat. Then
this kundalmi makes a hissing noise, becomes erect like a serpent
beaten with stick and enters the hole of brahmansdi (sushumng].
Therefore
yogins should daily practise
mulabandha often.
Uddiyana should be performed at the end of kumbhaka and at
the begmning of expiration.
Because prana uddiyate (viz., goes
up) the sushumna in this bandha, therefore it called uddryana by
the yogins. Being seated in the vajra posture and holding
firmly the two toes by the two hands, he should press at the
kanda and at the place near the two ankles. Then he should gradually upbear
the tana 8 (thread or nadi) which is on the
western side first to udara (the upper part of the abdomen above
the navel), then to the heart and then to the neck. When
praQa reaches the sandhi (junction) of navel, slowly it removes
1 They are Brahmagranthi,
Vishuugranthi, and Rudragranthi.
Bandhas are oertain kinds of position of the body.
a This probably refers to Sarasvati Nidi.

264

THIRTY

the impurities
be frequently

MINOR

UPANISHA:QS

(or diseases) in the navel.

Therefore this should
practised.
The bandha called jalanqhara should

be practised at the end of kumbhaka,

This jitlanq.hara is of the
form of the contraction of the neck and is an impediment to the
passage of vayu (upwards).
When the neck is contracted at
once by bending downwards (so that the chin may touch the
breast), praJ).a goes through brahmanadi on the western tana in
the middle.
Assuming the seat as mentioned before, one should
stir np saraevatt and control prana,
On the first day kumbhaka
should be done four times; on the second day it should be done
ten times, and then five times separately; on the third day,
twenty times will do, and afterwards kumbhaka should be performed with the three bandhas and with an increase of five
times each day.
Diseases are generated in one's body through the following
causes, viz., sleeping in daytime, late vigils over night, excess
of sexual intercourse, moving iu crowd, the checking of the
discharge of urine and fteces, the evil of unwholesome food and
laborious mental operation with prana, If a yogin is afraid of such
diseases (when attacked
arisen from my practice

by them), he says, " my diseases have

of yoga."
Then he WIll discontinue

this practice.
This is said to be the first obstacle to yoga.
The second (obstacle) is doubt; the third is carelessness; the
fourth, laziness; the fifth, sleep; the sixth, the not leaving of
objects (of sense) ; the seventh, erroneous perception; the eighth,
sensual objects; the ninth, want of faith;'
and the tenth, the
failure to attain the truth of yoga. A wise man should abandon
these ten obstacles after great deliberation.
The practice of
praJ).ayama should be performed daily with the mind firmly fixed
on Truth. Then 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 becomes a (true)
yogin. Apana, which has a downward tendency should be raised
up with effort by the contraction (of the anus), and this is spoken
of as mulabandha,
Apana thus raised up mixes with agni and
1 The text
.A.niLstha.

18

Anii.khiam

which

has

no sense.

It has

been translated

as

YOGAKU~DALi-uPANIBHAJ}

265

then they go np quickly to the seat of praI).a. Then praI).a and

apa.na. uniting with one another go to kundalint, which is coiled
np and asleep. Kundalini being heated by agni and stirred up by
vayu, extends her body in the mouth of sushumna, pierces the
brahmagranthi formed of rajas, and flashes at once like lIghtning
at the mouth of sushumna, Theu it goes up at once through
vishnugranthi to the heart.
Then it goes up through rudragranthi and above it to the middle of the eyebrows; havmg 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.'
When the blood is agitated through
the speed of prana, it becomes bile from Its contact WIth the sun,
after which it goes to the sphere of the moon where it becomes
of the nature of the flow of pure phlegm.
How 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."
Then being agrtated, it goes up. Through taking in this, chitta
which was moving amidst sensual objects externally, is restrained there.
The novice enjoying this hIgh state attains
peace and becomes devoted to Atma. Kundalini assumes the
eight 3 forms of prakrti (matter) and attains S'lva by encircling him and dissolves itself m S'nTIl.. Thus rajas-sukla (semmal
fluid) which rises up goes to S'iya along WIth marut (yayu);
prana and apana which are always produced become equal.
Pranas flow in all thmgs, great and small, describable or indescribable, as fire in gold. Then this body which is aq.hibhautika
(composed of elements) becomes aq.hiq.aiyata (relating to a tutelar deity) and is thus pur-ified. Then it attains the stage
of ativehika."
Then the body being freed from the inert state
1 Twelve seems to be the r ight number of petals in the anahata-ehakra
the heart; but the moon is probably meant having sixteen rays.
2 The passages here are obscure.
S They are Miilaprakrti,
Mahat, Ahankiira and the five elements.

of

Here it is the astral seminal fluid which, in the case sf a neophyte. not
having descended to a gross fluid through the absence of sexual desire, rises up
being conserved as a spiritual energy.
s A stage of being able to convey to other bodies the deity appointed by
God to help in the conveying of siikshma (subtle) body to other bodies
at the expiry of good actions whioh contribute to the enjoyment of material
pleasurea (mile Apte's Dictionary).
M

266

THIRTY

MINOR UPANIBRA~S

becomes stainless and of the nature of Chit. In it, the ativahika.

becomes the chief of all, being of the nature of That.
Like the
conception of the snake in a rope, so the idea of the release from
wife and sam sara is the delusion of time. Whatever appears is
unreal.
Whatever is absorbed is unreal.
Like the illusory
conception of silver in the mother-of-pearl, so is the idea of man
and woman. The microcosm and the macrocosm are one and
the same; so also the linga and siitratma, svabhava (substance)
and form and the self-resplendent light and ChiQatma.
The S'akti named kundalint, which is like a thread in the
lotus and is resplendent, is biting with the upper end of Its hood
(namely, mouth) at the root of the lotus the mulakanda,
Taking hold of its tail with its mouth, it is in contact with the
hole of brahmarandhra
(of sushumna),
If a person seated in
the padma posture 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 svaq.hishthana flaming, owing to the blowing of vayu,
From the blowmg of
vayu and agni, the chief (kundalinr) pierces open the brahmagranthi and then vishnugrauthi.
Then it pierces rudragranthi,
after that, (all) the six lotuses (or plexuses). Then S'aktl is happy
with S'iva in sahasrara kamala (1,000 lotuses' seat or pineal
gland).
This should be known as the highest avasthg (state)
and it alone is the giver of final beatitude.
Thus ends the first
chapter.
CllAPTER

II

I shall hereafter describe the science called khechari: which

is such that one who knows it is freed from old age and death
in this world. One who is subject to the pains of death, disease and old age should, 0 sage, on knowing this science make
his mind firm and practise khecbari.
One should regard that
person as his guru on earth who knows khecharr, the destroyer of
old age and death, both from knowing the meaning of books
and practice, and should perform it with all his heart.
The
science of khechari

is not easily attainable,

as also its practice.

YOGAKU~DALi-UPANISHAJ;l

267

Its practice and melana 1 are not accomplished simultaneously.

Those that are bent upon practice alone do not get melana. Only
some get the practice, 0 Brahman, after several births, but melana
is not obtained even after a hundred births. Raving undergone
the practice after several births, some (solitary) yogin gets the
melana in some future birth as the result of his practice. When a
yogin gets this melana from the mouth of his guru, then he obtains
the siddhis mentioned in the several books. When a man gets
this melana through books and the significance, then he attains
the state of S'iva freed from all rebirth.
Even gurus may not
be able to know this without books. Therefore this science is
very difficult to master.
An ascetic should wander over the
earth so long as he fails to get this SCIence,and when this
science is obtained, then he has got the siddhi in hIS hand (viz.,
mastered the psychical powers). Therefore one should regard
as Achyuta (Vishnu) the person who imparts the melana, as also
him who gives out the science. He should regard as S'iva him
who teaches the practice.
Having got this SCIence from me,
you should not reveal it to others. Therefore one who knows
this should protect it with all his efforts (viz., should never give
it out except to persons who deserve it). 0 Brahman, one
should go to the place where hves the guru, who is able to teach
the divine yoga and there learn from him the science khechart,
and being then taught well by hun, should at first practise it
carefully.
By means of this science, a person will attain the
siddhi of khechari.

Joining with khechart S'akti (viz., kundalini

S'akti) by means of the (science) of khechari which contains the

btja (seed of letter) of khechari, one becomes the lord of khecharas (Devas) and lives always amongst. them. Kheohari btja
(seed-letter) is spoken of as agni encircled with water and as
the abode of khecharas [Devas). Through this yoga, siddhi is
mastered. The ninth [bija) letter of somnmsa (soma or moon part)
should also be pronounced in the reverse order. Then a letter
composed of three ams'as of the form of moon has been described; and after that, the eighth letter should be pronounced in
1 Melam" is lit., joining.
This is the key to this science which seems to be
kept profoundly secret and revealed by adepts only at inmataon, as will appear
from the subsequent passages in this Upanishad,

268

THIRTY

MINOR UPANISHA~S

the reverse order; then consider it as the supreme and its

beginning as the fifth, and this is said to the kiita (horns) of
the several bhinnas (or parts) of the moon.' This which tends
to the accomplishment of all yogas, should be learnt through
the initiation of 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 which is the source of all
vicious deeds. He who recites this five lakhs of times with
very great care-to
him the science of khechari will reveal itself.
All obstacles vanish and the devas are pleased.
The destruction of valipalita (viz., wrinkle and greyness of hair) will take
place without doubt.
Having acquired this great science, one
should practise it afterwards.
If not, 0 Brahman, he will
suffer without getting any siddhi in the path of khechari.
1
one does not get this nectarlike science in this practice, he
should get it in the beginning of melana and recite it always j
(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 dear 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 freenum
Lingui).
Having powdered saindhava (rock-salt) and pathya
(sea-salt), he should apply it to the place. On the seventh day,
he should again cut for the space of a hair. Thus for the space
of six months, he should continue it always gradually with great
care. In six months, S'iro-banqha (bandha at the head},' which
is at the root of the tongue is destroyed.
knows timely action
should encircle

Then the yogin who

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, 0 sage, as far as the middle of the
eyebrows and obliquely up to the opening of the ears; having
gradually practised, It goes to the root of the chin. Then in
1

A.ll theae are very mystic.

YOGAKU~DALi-uPANISHAJ;l

269

three years, it goes up easily to the end of the hair (of the head)
It goes up obliquely to S'akha 1 and downwards to the well of
the throat.
In another three years, it occupies brahmarandhra
and stops there without doubt. Crosswise it goes up to the top
of the head and downwards to the well of the throat.
Gradually
it opens the great adamantine door in the head.
The rare
science (of khechari) btja 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 order
to attain all the siddhis j 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 Iittle, When the tongue goes to the
brahmarandhra
through the outer path, then one should place
the tongue after moving the bolt of Brahms which cannot be
mastered by the devas. On doing this for three years with the
point of the finger, he should make the tongue enter withm: then
it enters brahmadvara (or hole). On entering the brahmadvara,
one should practise mathana (churning) well. Some intelligent
men attain siddhi even without math ana. One who IS versed in
khechari mantra accomplishes It without mathana,
By doing
the japa and mathana, one reaps the fruits soon. 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 seated in a convenient
posture with
his eyes concentrated between his eyebrows, he should perform
mathana slowly. In six months, the state of mathana becomes
natural like sleep in children.
And it is not advisable to do
mathana always. It should be done (once) only in every
month.
A yogin should not revolve his tongue in the path.
After doing this for twelve years, siddhi is surely obtained.
Then he sees the whole universe in his body as not being
different from Atma. This path of the urdhvakuudalini (higher
kundalint), 0 chief of kings, conquers the macrocosm. Thus ends
the second chapter.
1
S

Probably it here means Bornepart below the skull.

Certain motions of th. fingers and hands in the pronunciation of manp-aa.

270

THIRTY

:MINOR UPANI8H~8

CHAPTER

III

Melanamantra-lft (Hrim), ~ (bham), d (sam),,, (sham), tii

(pham), ~ (sam), and ~ (ksham).
The lotus-born (Brahma) said:
o S'ankara, (among) new moon (the first day of the lunar
fortnight) and full moon, which is spoken of as its (mantra's)
sign? In the first day of lunar fortnight and during new moon
and full moon (days), it should be made firm and there is no other
way (or time). A man longs for an object through passion
and is infatuated with passion for objects. One should
always leave these two and seek the Nirafijana (stainless). He
should abandon everything else which he thinks is favourable to
himself. Keeping the manas in the midst of sakti, and lI'aktiin
the midst of manas, one should look into manas by means of
of manas. Then he leaves even the highest stage. Manas alone
is the hindu, the cause of creation and preservation. It is only
through manas that hindu is produced, like the curd from milk.
The organs 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 sushumns and its bheda
(piercing) and making the vsyu go in the middle, one should
stand in the seat of hindu, and close the nostrils, Having
known vayu, the above-mentioned bindu and the sattva-prakrti
as well as the six chakras, one should enter the sukha-mandala
(viz., the aahasrara or pineal gland, the sphere of happiness).
There are six chakras. Mulaqhara is in the anus; svag.hishthana is near the genital organ; manipuraka is in the navel;
anahata is in the heart; visuddhi is at the root of the neck
and ajiia 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 (the control of)
vayu becomesone with brahmande, (the macrocosm). He should
practise (or master) vsyu, bindu, chitta, and chakra.
Yogins attain the nectar of equality through samsdhi
alone. Just as the fire latent in (sacrificial) wood does not

YOGAKU~DALI -UP ANISHAJ?

271

appear without churning, so the lamp of wisdom does not arise

without the abhyasa yoga (or practice of yoga). The fire
placed in a vessel does not give light outside. When the
vessel is broken, its light appears
without. One's body is
spoken of as the vessel, and the seat of" That" is the fire
(or light) within; and when it (the body) is broken through
the words of a guru, the light of brahmajiiana
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 (power of speech) which sprouts
in para, gives forth two leaves in pasyantr, buds forth in madhyama and blossoms in vaikhari-that
vak which has before
been described, reaches the stage of the absorption of sound,
reversing the above order (viz., beginning with vaikhari, etc).
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 good or bad). The three (aspects 2 of consciousness), visva, taijasa, and prajfia, (in man), the three Virat, Hiranyagarbha, and Isvare, in the universe, the egg of the universe, the egg of man s and the seven worlds-all
these in turn
are absorbed in Pratyagatrna through the absorption of their
respectrve upadhis (vehicles). The egg being heated by the fire
of jiiana is absorbed with its karana (cause) into Paratnatma
(Universal Self).
Then it becomes one with Parabrahman.
It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable.
Sat (Be-ness)
alone remains. One should think of Atma 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 body) and is undifferentiated and immutable.
1 Yiik is
of four kinds (as said here) para, pasyanti, madhyama, and
vaikhari. Vaikhari beiug the lowest and the grossest of sounds, and parii.being
the highest. In evolution vak begins from the highest to the lowest and in
involution it takes a reverse order, to merge into the highest subt le sound
(Parii.).
1 The first three aspects of consciousuess refer to the gross, subtle, and
kiir'tl).abodies of men, while the second three aspects refer to the three bodies
of the universe. This is from the standpoint of the three bodies.
The egg of man-this shows that man in his formation is and appears as an
egg, just as the universe is, and appears as an egg.

272

THIRTY

MINOR

UPANISHAl;>S

The Vijfiii.na Atmii. that dwells in this body is deluded by

maya during the states of waking, dreaming, and dreamless
sleep , but after many births, owing to the effect of good karma,
it wishes to attain its own state. Who am I ? How has this
stain 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 Ohidebhasa 1 which is the result of non-wisdom, is
burnt

by the

(wise) thoughts

like the above and by its own

supreme illumination. The outer burning (of body as done in the

world) is no burning at all, When the wordly wisdom is destroyed,
Pratyagatma
that is in the dahara (akaS' or ether of the heart)
obtains vijfiana, diffusing itself everywhere and burns in an
instant jfianamaya and manomaya (sheaths).
After this, He
himself shines always within, like a light within a vessel.
That muni who contemplates
is to be known as a jivanmukta.
be done, he is a fortunate person.

thus till sleep and till death

Having done what ought to
And having given up (even)

the state of a jivanmukta, he attains videhamukti (emancipation

in a disembodied state), after his body wears off. He attains
the state, as If of moving in the air. Then That alone remains
which IS soundless, touohless, formless, and deathless, which is
the rasa (essence), eternal, and odourless, which has neither
beginning

nor end, which is greater than the great, and which

is permanent, stainless, and decayless.

Thus ends the Upanishad,

1 It is the consciousness that

itself through the bodies.

becomes distorted and is unable to oognise

INDEX OF PROPER NAMES

A

PAGE
PAGE

ABHIMANA

157
37
265
64
265
64
55
128
243
27
143

Achyuta
Aq.hibhautika
4.dhibhuta
Adhidaivika
Aq.hystma
~q.hystma- U panishad
4.q.ityas
Aq.ityaloka
4.q.vaita
Agneya-sacrifice
Agni
46, 61, 62, 75, 113,
116, 121, 187, 197, 237
Agnihotra
138
~hyllo
22
Agsmin
... 221
Aham brahmssmi
49
Ahailkara
27,44,55,116
Ahavaniya
121
Ahimsa
173
Aindri
255
Ajapa-Gayatri
213
~jii8na
20
Ajfia
212, 270
Akara
232, 254
Akarma
20
Akii.s' 46, 61, 62, 75, 113,
116, 197, 237
.. 248
Akshata
Alambusa
176, 206, 289
Amanaska
245, 251
200
Amaroli
216
Amrtanaq.a- U panishad
34
Amrtabinq.u- U paniahad
245
Aml1rti
17
Ananda
14,47
.A.nan4a.maya
212, 253
Anahata
16
Ananta
85

Anganyasas
Anna

214
75,260
Annarnaya
14
Antahkarana
44,46,113
Anta;lakshya
... 244
Antarvedi
... 122
Aniarya~in
15
Apane,
177,206,219
A pantaratame,
60, 69
57
~para
46, 61, 62, 75, 113,
Apas
116, 197, 236
Apoha
. 249
4.psaras
... 134
~pyayana
.. , 242
Arambha
193, 242
4.raJ;li
. , 203
AraJ;lyakas
1
Arq.hamatra
203, 232, 254
4.rghya
248
Arjava
173
Arunq.hati
261
Aruni
132
Asubdhabrahman
38
~Bamsakti
282
Asana
238, 243, 248
Asamprajfiata-Samaq.hi
10
Asat
... 17,61
Asmat
58
Ashtakshara
124, 128
Asipatravanaeren!
141
Asuras
19
~Bteya
173
Asura
22
As'valayana
31
As'vattha
177
Atag.vyavrtti-Samag.hi
10
Atala
187
Atharvan
172
AiharvaJ;laveg.1Io
... 6, 62

274

THIRTY

:MINOR

UPANIBH.A.~B
PAGE

PAGE

265
208
37
4
256
243
137
47
153
248
43,130
47,232,249
13
124
43,47,115

4tivahika
.Atma
4tmaboc;Iha-Upanishac;I
~tmanishtha- Vic;Iya
~tmajfi8na
.Atma- 'fattva
Atura-Sannyasa
Avichchinna
Avadhuta

Avahan~
A varana-S' akti
.Avasthis
.Avic;Iya
.Avimnkta
.Avyakta

Brahmavit
Brahmavidvara
Brahmavidvarlya
Brahmavidvarishtha

Brahmopo.cishac;I
Brhadratho.
Brha~pati
Buc;I<,lhi

c
7,117,205,238

CHAKRA

19
51
132
62, 128
47,272
10
10, 82
... 248
7, 9, 55
117

Chandra
ChaJ.ldalo.
Changrayal}o.
Chhandas

B
... 244
Bahudaka
132, 153
Banc;Iha
... 13,21
Bhadra.
174,202,217
Bharata
... 1,125
BharaQ.vaja
124, 132
Bhaatri
261
73
Bhasvati
Bhiksha
27
Bhikshuka- U panishad
132
Bhinnaa
268
74, 187, 254
Bhiih
BhutaS'raQc;lha
149
61
Bhiitac;Ii
Bhumiks
... 232
74,187,254
Bhuvah
Bija .
... 232
200, 202, 208
Bindn
Bodha
...
571
... 220
Boar-shaped
... 255
Brahm!
44, 270
Brahmanda
19, 60, 62, 69
Brahma
129
Brahmanya
i, 62, 110
Brahmanaa
16, 18
Brahman
135,175
Brahmacharya
212
Brahmacharin
106
Brahmajfisna
2
Brahma-nsde
238
Brahmarandhra
31, 212, 222
Bra.hmavi<;lYa
BAHIRLAKSHYA

51,233
233
233
233
106
24
124, 125
55

Chic;Iabbasa
Chidananda
Chinmstra
Chit
Chitta
Colours, Seven

D
63, 75, 272
121
Dsnti
159
l}a~anii.gni
121
J;>aHatreya
132, 145, 190
paya
173
Devas
19
l}evo.(Mta
177,206
Devarshi
148
Devas'raddha
148
Dhanafijaya,
177,206
J;>haral.la 173,188,216,238,243
Dharma
110
Dharma-megha
50, 58
J)ho.rmo.-S'astraa
62
Dhstna
116, 121
Dhrti
173, 255
Dhrnva
188, 255
Dhtrpa
. 248
J;>hyana 26, 173,189, 216,
238,243,248
Dhayanebiadu-Upanisbad
202
J;>ik
46, 221
Drksha
121
:(lipo.
... 248
DAHARA

Dakshinagni

275

INDEX
PAGE

Diseases
.I)ivyaS'rii.Q<;lha
Drk
D~hkha
bu~q.ubhi
Durvasas
.l)va<;laS'anta
Dvsparayuga
.l)vaita

264
149
248
20
259
145
184
130
27

E
156
27

EKADANDI

Ekii.~t~

G
GANJ;>HARI

Gandharvas
Ga~eS'a
Garbha- U panishad
Gsrhapatye,
Gautama
Gaya~ri
Ghata
Ghora-Angiras
Ghoshini
Gomukha
Goraksha
Gotre,
Grahya
Granthi

Grhastha
Gftdh~supti
Gnlma
Guru

174, 206
62,64
179
116
121
132,212
180, 190, 217
193,242
60, 69
255
174
135
12
22
56,241,266
135
234
182,261
93,267

PAGE

Hrdaya

204
192

I
ICHCHHA

Ida
122, 176, 206,
lkf;ha~a
...
Ikshvsku
Inq.ra
19,187,
Ishat}a
Ishtaq.evata
Isvara
Isvara-chaitanya
Itibssas

75
239
226
24
221
28
179
19
43
54

J
132, 145
Jagrata
13,47, 113, 232, 234
Jalajyotis
246
J alan~hara
194, 207, 263
Jalodara
261
Jambavan
125
Janoloka
187, 254
Jati
20
Japa
53
Jayanta
64
Jiva
14, 19, 47
Jfvanmukta
6, 88, 232, 234
Jivita
122, 237
Jfiana
16, 20, 184, 193
Jfisnendriysa
45, 113
J valanti
239
Jvalakila
75
Jyotisha
62
JADABHARATA

HA

198,210
Hamsa 132, 147, 153, 161,
206,213,254
... 212
Hamsa- U panishad
1,125
Haniiman
137
Haradhvaja
132
Haritaka
176, 206, 239
Hastjihva
196,238
Hathayoga
62
Havirats
44
HiraI}.yagarbha
64
Hita

117,160,201,204,208

Hrim
Hrshikesa

K
25
31
Kaivalya- U panishsd
139
Kaivalya
125
Kala
125, 130
Kalatita
202
Kalahamsa
239
Kala vafichana
KalisantaraI}.a- U panishad .. 130
Kalasiitra
. 141
Kalpa
62
KAlLAS

276

THIRTY

:MINOR UPANIBH~B
PAGE

PAGE

Kanda
Kanthata
Kantha~udrii.
Ka~anyii.sa .
Karma
KarmenQriyas
Karkata
Kartii.
Kii.S'i
Kaustubha
Kii.ya:rupa
Kaya-vyuha
Kevala
Kbaga
Khanda-parasu
Khecharimudra
Kilaka

238
214
241
213
20
44, 213
107
14
42
204
188
188
56, 182, 261
107
61
183, 194, 207, 266
213
Kimpurusha
134
Kinnaras
134
Koka
75
KoS'a
14,46
Koshthagni
121
Krama-mukta
236
Kravyadi
75
Krchehhra
148
Krkara
177, 206
Krshna- Yajurveda
5
Kshama
173
Kshetrajfia
15, 221
Kshatriya
62, 110
Kudupa
122
Kuhuh
176, 206, 239
Kumbbaka
10, 182, 241
Kundalmi
"\ti, 174, 185, 238
Kurma
177, 188
Kurmira
72
Kurukshetra
124
Kus'a
.
217
Kutasthe
15
Kuta .
268
Kntichaka
132,147, 153

L
LA
Lakshmi
Lskshmana
Layayoga
Lings.
Lingi

197,210
222
125
193, 228, 238
216
137

Lokas

Lokii.loka

74
77

:M:ADHUSUDANA
37
Ma~hyam~
122
Msdhyamalakshya
245
Mahabandha
194
Mahadev~
25, 41
Maha~udra
19,t
Maharloka
254
Maharaurava
156
Mahar
44
Mahatala
187
Maha-samvartaka
75
Mabavakyas
49
Maha-vichi-vagura
141
M aitrayar/i
1
Maitreya- U panishad
24
Maitri
10
Makara
232
Malas
116
Manana
49
Manas
34,54
MaudalabrabmanaU panishad 243
:M:aQipiiraka
205, 213, 270
Manomaya
... 14,47
Mantrayoga
193, 238
Manushya-Rshi

148

ManushyaS'rsq.dha
149
Manushyas
19
Mardala
257
Mat~as
179, 194, 216, 218, 254
Mathana
... 261
Maya
17
Mayiira
174
Melana
267,270
Mimamsa
62
Mitahara
] 73
Mithya
17
Moksha
... 13, 21
Mauna
8,79
Mudha
27
Muhiirta
40
Mukta'
174
Muktikopanishad
1
Mukhya
71
Mulakanq.!I,
260
MiilaQ.hara
205,213,270

INDEX

PAGE

Miilabandha
Miirchchha
Miirti
Mrtyu

79,194,263
47, 228
245
... 221

277
PAGE

Paiichavarga
Para
Parakas'
Parama pada

15
122
252
22
Paramatms
16
Paravii.k
215
Paramjyotis
242
Paramahnmaa
132,147,153,212
Parameshthi
31
Paratnes'vara
31
Pararandhra
239
Pii.rthiv~-Pranava
218
Par~ati'
212
Parichaya
193, 2"42
Parivrat
172
Parivrajaka
134
Pasyanti
122
Patangini
255
Patala
187
Pathya
268
Payasviui
176,239

NipA
200, 202, 214
Nagabiugu- U panishad
254
NarJarupil}i
239
Nadis
14,68,80, 176
Naga
177, 206
Naimis'a
134
Naivedya
248
Namagheya
... 255
Namaskara
248
N araQa.
130, 134
N aragaparivrajaka- Upanishad
." 134
Naraka
21,249
N arasimha
42
NarayaI}.a
37, 67, 127 Phutkara
244
N ira yaI}.a-U panishad
127 Pindas
149
Nasiuam
72 ! Pindanda
271
122, 176, 206, 239
Niqagha
93, 145, 232 I Pi~ga.ia
106, 123
Nididhyaaana
...
49 I Pippalada
19
Nila.ka.l}.tha.
246 Pis'achas
Niralamba-Upa.nishaq
18 Plutamatras
." 196
Nirukta
62 Pitrs'raq.q.ha.
.. , 149
182, 261
Nirvikalpa Samaghi
56 Pliha
Nishadas
62 Pradakshina
248
115, 171
Nishk~la
190 Pradhana .
62
Nishpatti
193, 242 Prajapatis
.. , 138
Nivrtti
57 Prii.japatya
19
Niyama
79, 174, 243 Prakrti
37, 168
Nyaya
62 Prajfia
Prajfia
47, 169,232
Prajfiima
37
o
Prii.J;la
10, 177, 206, 218, 219
Pranamaya
14, 47,86, 173,
OM
124, 125, 128, 167,
216,238,243
180, 202, 254
2,4,51,221
Om-namo-Narii.yal}aya 124, 128 Prsrabdba
Prastha
123
Prat{bhii.sika
47
p
Praiyahara 79, 173,188,216,
238,243
PAPA
.. , 216
Padarthabhavana
.. , 232 Prthivi 45, 61, 62, 75, 113,
116,197,237
Pa~m~
174,205,217,260
226
Palam
123 Praves'a
'" 248
Paingala- U peaishad
43 Piijii.

278

THIRTY:MINORUPANIBH~8
PAGE

PAGE
75
37
54
217
122
245
136
176, 206, 239
107

Pnnarbhsva

Pundarikaksha
Purauaa
Pliraka
Pnritati
Purva
Purushasukta
Pusha

Pushkara

B
198,210
... 145
60, 61, 69
112
265
148
193
62, 64
60
75
64
187
217
217
121
217
62,124,127
54
93,145,220
5, 62
145
148
117

RA
Raivataka

Raikva
Rajas
Rajas-S'akti
Rajarshi
Rajayoga
Rakshasas
Rama
Rama
Rambh8
Rasatala
Ratha- Mal}dala
Rechaka
Retas
Ruchira
Rudra
Ru4ra-Mantras
~bhu
J;tgvec;la
~shabha
.i;tBhis'rac;lc;lha
.i;ttu

...

S
198
SA
35
S'abdabrahman
85,244
Sachchidananda
42
Sac;l8.s'iva
135,235
SaQ.hana-chatushtaya
Badyomuktas
... 236
Sahasrara
vi, 246,254,266
Sahajoli
194
Sahite,
.. , 182
268
Saindhava
24
S'ak8.yanya
134,269
S'8kha.

190
260
15,232
2
Salokya
Sama~hll0,173,189,216,238,246
... 5,62
Ssmaveda
Samane,
177,206,219
245
S'ii.mbhavimuQ.l'a
3
Samipye,
i
Samhita
10
Sampr~jfiatlt
64
Samprasada
240
Sampntayoga
62
Samrat
24
Samsare
135
Samskaras
iS2,148
Samvartaka
1,82
Sanaka
212
Sanatkumsra
145
Sanatsujata
221
Safichita
27
SanQhya
109
San<}.hyavanc;lana
173
S'al}dilya- Upanishad
225
Sankalpa
113
Sankalpa- Vikalpa
S'ankhini
176, 206, 239
S'ankari
... 255
Sannysse,
13,151,152
22, 151
Sannyasin
159
S'anti
138
Santosha
Sarasvati
176,180
261
Sarasvati-ohalane,
113
S'ariraka- Upanishad
3
Sarlipya
.. 17,61
Sat
61
Sat-asat
134
Sattra
16, 138, 173, 187
Satya
252
Satyaloka
148
Satyavasn
114
Sattva
232
Sattvapatti
26, 173
S'aucha
180
Savitri
i
Schopenbauer
86
S'eBha
246
Shaumukhi
174,205,257
SiQ.cJ.hlisana
Sakala
S'akti -ohalana
Sak~hi

...
...

279

INDEX
PAGE

PAGE

S'ikhs
108, 132, 144
S'ikshi
62,110
Simha
174, 205
S'irobandha
268
S'iro-va~tra
268
S'ishya
22
S'is'na
213
Siti
... 1,125
S'itali
261
S'i~a
187
Skan<;la
64
Skanda- U panishad
41
Snina
26, 248
Snuhi
268
So'ham
... 26,55
Soma
187
S'oQ.ita
117
Sanmitri
1
Sounds, Seven
117, 134
S'ribija
.,. 239
S'ri-Rama
1
S'ri S'ankarachirya
i
S'raQ<;lha
52,148
S'raQQha
31
S'l'aval}.a
49
SthaQ.dila
133
Sthavara
19
Sthita-Prajfia
58
Sthula
232
S uhila -Uparrish ag
61
S'ubhechchha
232
S'u<;lras
62,110
S'llkli-dhyina.
133
S'llkla.
117
S'ukla- YajurveQa
5
S'uka
1,82,132,155,235
Sukha
20
Sukshma
232
Surya
19,261
Suryakae'
262
Sushumni
122, 176, 206, 239
Sushupti
14, 47, 113, 232
Sutala
187
Sutra
... 108
Suvar
187,254
Svapna
13,47,113
Svara
34
S'veta
72
S'vetaketu
132,145
SV&8tika
174,217

Sva<}hishthimo.
Svarupa-dhyana,
S'yena

202,212,270
1
72
T

TAIJAs...
Talatala
Tamas
TaJ.la

47,168,232
187
112
263
Tanumsnasl
232
Tanmatraa
44
Tapa
181, 187, 254
Tapas
22
Taraka
2,124,244,245
Tarka
216
l' iirasara- U panishad
124
Tat
49
Tatastha
159
TattvM
27,220
Tattvajfiana
256
Tattvamasi
49
Tejobindu- U panishad
78
Triangle
78,210
Trimurti
148
'['riputi
249
TrshJ.la
244
Turya
14, 70
Turyaka
239
Tnriyi\tita
153
Turiyatita-Avaghuta- U panishad 55
Tvam
49
'I'vambrahmaei
49
1'vamtagasi
49
Tyaga
97

...
...
...

U
U:PANA

"C"ddiy iQ.a
Uddiyate

Ujjayi
Ukara
Urns
Unmani
Upanayana

Uparati
Upasya
Upavase

177, 219
194,207, 237, 263
263
261
232
31
214
134
87
21
142, 225

280

THIRTY HINOR UPANISHqS

PAGE
Upendra
Uragas
Uttara

125,221
134
245

...

Y
VA
198,210
Vaideha
145
Vaikhan asa
... 137
Vaikhari
122
Vairagya
2,57,58
Vaishl}avi
255,257
Vais'vimara.
62
Vais'yas
62,111
Vajra
260
110
V ajrasuchl- U panishad
Vajroli
... 200
Yak
93
Vamac;leva
132, 145, 235
Vanaprastha
135
V araha- U panishad
... 220
III
V arl}.a-hatya-dosha
VaruJ;la
187, 221, 239
Viruni
176
Vasa.~as
7,260
V ssish tha
...1,132
145
Vatasic;l9ha
Vaushat
... 213
46, 61, 62, 75, 113,
Vsyu

116, 187, 221

255

Vayuvegini
Vec;lanta
V eda- V ya8a
Vicharal}s
Vig.ehamukta
Vic;lhimukha
Vi9vin

PalN'rIIiD

i
Vlll

232
6, 90, 272
10
22

BY

ANNIS BE8ANT

AT THE

PAGE

4,13,35
255
14
44
257
108
174
45
136
248
19

Vic;lya
Vi9yunmali
Vljfianamaya
Vikshepa-S' akti
ViJ;la
Vipra
Vira.
Virat-chai~anya
Viratpurusha
Visarjana
Visbuu

viii

Vish!lu-Purt'i!la

Vis'uljqhi
Vis'va
Visvambhara
Vis'vodharf
Vi tala
Vivarta- U pag.ana
Vrata
Vyahrti
VyakaraJ;la
Vyana

213
47, 168, 232
62
76,239
187
... 230
143
122,190
62
177,206

...

198,210
43, 124, 125,
132,243
Yajfiopavita
108, 132, 144
Yajurveda
5,62
Yakshas
62, 64
Yama
19,79, 173, 187,
238,243
Yas'asvini
176,206,239
Yoga
183, 193
260
Y ogakundalr- U panishad
192
Y ogatattTa- U panishad
YA
Yajfiavalkya

VA8ANTA

PRE8S, ADYAa,

MAD&A8.